Եզեկիէլ / Ezekiel - 37 |

Text:
< PreviousԵզեկիէլ - 37 Ezekiel - 37Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Первое, под которым представлено ближ. обр. восстановление Израиля (ст. 11), является развитием мыслей XXXVI:10: и сл. 37: и сл., второе - мыслей XXXVI:24. Таким образом пророк, сказав о восстановлении государства (гл. XXXIV) и страны (XXXV-XXXVI), теперь говорит о восстановлении народа. Но народ, истребленный во множестве в последние войны и рассеянный повсюду, находится теперь в таком безнадежном для восстановления его состоянии, что это восстановление может равняться только его полному воскресению. Оно и совершится с ним (ст. 1-14), вслед за чем или вместе с чем уничтожится и столь же старая, как народ (ср. Покровский Ф. Я. Разделение Еврейского царства на царства Иудейское и Израильское. Киев 1885), вражда Ефрема с Иудой и произойдет объединение их под властью одного царя (ст. 15-28). Но хотя первая часть главы, составляющая одно из поразительнейших в Ветхом Завете видений (см. 1-10) и его объяснение (ст. 11-14), имеет в виду, как показывает уже и весь ход мысли в этой части книги и прямое указание пророка (в 11: ст.), имеет в виду оживление Израиля как народа (национальное), не без основания древнейшие толкователи (Иуст. Апол. II, 87; Ириней Прот. ер. V, 1; Киприан Ad Ouir. III, 49; Тертул. De ress. саг. 30; Кирил. Иер Catech. 18; Августин Де doctr. christ. III, 34) видели в наст. главе пророческое видение воскресения мертвых вопреки противоположному утверждению почти всех новейших западных толкователей, имевших своими предшественниками в этом отношении гностиков (Терт. I. с). Вера в воскресение мертвых была не только не чужда Ветхому Завету, но нашла себе очень ясное выражение в Иов XIX; Ис XXVI:19; Дан XII:2. Настоящее же видение Иезекииля превосходит ясностью ее выражения все эти места. Конечно, пророк говорит здесь об оживлении Израиля (хотя ни откуда не видно, чтобы он ожидал этого оживления в ближайшем будущем, напр. при освобождении евреев из плена вавилонского), но это оживление он созерцает не под видом лишь воскресения мертвых, а совместно с этим будущим потрясающим событием (с которым будущее действительное восстановление Израиля, спасение его, может быть, и будет иметь какую-либо скрытую от нас связь), причем созерцание последнего совершенно оттесняет у него ближайшую тему его речи и он возвращается к ней только в объяснении видения. Кроме того, как говорит Тертуллиан, “не берут образа от предмета, совсем не существующего” (De ress. саr. VI, 30). Церковный устав посему очень удачно назначает чтение этого видения над гробом Спасителя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The threatenings of the destruction of Judah and Jerusalem for their sins, which we had in the former part of this book, were not so terrible, but the promises of their restoration and deliverance for the glory of God, which we have here in the latter part of the book, are as comfortable; and as those were illustrated with many visions and similitudes, for the awakening of a holy fear, so are these, for the encouraging of a humble faith. God had assured them, in the foregoing chapter, that he would gather the house of Israel, even all of it, and would bring them out of their captivity, and return them to their own land; but there were two things that rendered this very unlikely:-- I. That they were so dispersed among their enemies, so destitute of all helps and advantages which might favour or further their return, and so dispirited likewise in their own minds; upon all these accounts they are here, in vision, compared to a valley full of the dry bones of dead men, which should be brought together and raised to life. The vision of this we have (ver. 1-10) and the explication of it, with its application to the present case, ver. 11-14. II. That they were so divided among themselves, too much of the old enmity between Judah and Ephraim remaining even in their captivity. But, as to this, by a sign of two sticks made one in the hand of the prophet is foreshown the happy coalition that should be, at their return, between the two nations of Israel and Judah, ver. 15-22. In this there was a type of the uniting of Jews and Gentiles, Jews and Samaritans, in Christ and his church. And so the prophet slides into a prediction of the kingdom of Christ, which should be set up in the world with God's tabernacle in it, and of the glories and graces of that kingdom, ver. 23-28.
Adam Clarke: Commentary on the Bible - 1831
This chapter treats of the same subject with the preceding, in a beautiful and significant vision. Under the emblem of the open valley being thickly strewed with very dry bones is represented the hopeless state of the Jews when dispersed throughout the provinces of the Chaldean empire. But God, contrary to every human probability, restores these bones to life, thereby prefiguring the restoration of that people from the Babylonish captivity, and their resettlement in the land of their forefathers, Eze 37:1-14. The prophet then makes an easy and elegant transition to the blessedness of the people of God under the Gospel dispensation, in the plenitude of its manifestation, when the genuine converts to Christianity, the spiritual Israel, shall be no longer under the domination of heathen and anti-christian rulers, but shall be collected together into one visible kingdom, and constitute but one flock under one Shepherd, Eze 37:15-28. The vision of the dry bones reviving is considered by some as having a remote view to the general resurrection.
Albert Barnes: Notes on the Bible - 1834
37:0: In Eze 37:1-14, Ezekiel sees in a vision dead men raised to life; its meaning is given Eze 37:11-14. In it, the doctrine of the Resurrection of the Body is at least implied. Such a figure would only have force with those who were familiar with this idea (compare Sa1 2:6; Job 19:25-27; Psa 16:10-11; Dan 12:1-13). The vision was intended not only to comfort the despairing children of Israel - prefiguring the reinstatement of Israel now scattered and lifeless, as a community restored to their home, and rein-vigorated with spiritual life - but also to impress upon them the great truth of the Resurrection, which was greatly developed in the Scriptures of the Old Testament, but found its clear and unambiguous enunciation in the New. The prophecy concerns not only the Israel after the flesh but also the Israel of God; it points to a home in heaven and to a life of immortality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 37:1, By the resurrection of dry bones, Eze 37:11. the dead hope of Israel is Rev_ived; Eze 37:15, By the uniting of two sticks, Eze 37:18. is shewn the incorporation of Israel into Judah; Eze 37:21, The promises of Christ's kingdom.
Carl Friedrich Keil and Franz Delitzsch

Resurrection of Israel and Reunion as One Nation
This chapter contains two revelations from God (Ezek 37:1-14 and Ezek 37:15-28). In the first, the prophet is shown in a vision the resurrection of Israel to a new life. In the second, he is commanded to exhibit, by means of a symbolical act, the reunion of the divided kingdoms into a single nation under one king. Both of these he is to announce to the children of Israel. The substantial connection between these two prophecies will be seen from the exposition. Ezek 37:1-14. Resurrection of Israel to New Life
John Gill
INTRODUCTION TO EZEKIEL 37
This chapter contains a prophecy of the Jews' return from captivity to their own land; of the union of the each tribes with one another; and of the glorious kingdom of Christ among them. Their restoration is represented by a vision of dry bones made alive; the place in which they were; the condition they were in; and the manner in which they were made to live, are described, Ezek 37:1, the explication and application of this vision to the Jews, Ezek 37:11, their union is signified by a sign or emblem of two sticks, which became one in the hand of the prophet, Ezek 37:15, the meaning of this is shown, Ezek 37:18, then follow promises of their return to their own land, in express words; of their being one kingdom, under one King, Christ, the antitype of David, of their sanctification; of their covenant interest in God, made manifest to them; and of his presence, and dwelling among them, Ezek 37:21.
37:037:0: Վասն Յարութեան։ ԼԳ
1 Յարութեան մասին

Վասն Յարութեան:

37:0: Վասն Յարութեան։ ԼԳ
1 Յարութեան մասին
zohrab-1805▾ eastern-1994▾ western am▾
37:0
37:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐπ᾿ επι in; on ἐμὲ εμε me χεὶρ χειρ hand κυρίου κυριος lord; master καὶ και and; even ἐξήγαγέν εξαγω lead out; bring out με με me ἐν εν in πνεύματι πνευμα spirit; wind κύριος κυριος lord; master καὶ και and; even ἔθηκέν τιθημι put; make με με me ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the πεδίου πεδιον and; even τοῦτο ουτος this; he ἦν ειμι be μεστὸν μεστος brimming; full ὀστέων οστεον bone ἀνθρωπίνων ανθρωπινος human; humanely
37:1 הָיְתָ֣ה hāyᵊṯˈā היה be עָלַי֮ ʕālay עַל upon יַד־ yaḏ- יָד hand יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּוצִאֵ֤נִי yyôṣiʔˈēnî יצא go out בְ vᵊ בְּ in ר֨וּחַ֙ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יְנִיחֵ֖נִי yᵊnîḥˌēnî נוח settle בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הַ ha הַ the בִּקְעָ֑ה bbiqʕˈā בִּקְעָה valley וְ wᵊ וְ and הִ֖יא hˌî הִיא she מְלֵאָ֥ה mᵊlēʔˌā מלא be full עֲצָמֹֽות׃ ʕᵃṣāmˈôṯ עֶצֶם bone
37:1. facta est super me manus Domini et eduxit me in spiritu Domini et dimisit me in medio campi qui erat plenus ossibusThe hand of the Lord was upon me, and brought me forth in the spirit of the Lord: and set me down in the midst of a plain that was full of bones.
1. The hand of the LORD was upon me, and he carried me out in the spirit of the LORD, and set me down in the midst of the valley; and it was full of bones;
37:1. The hand of the Lord was set upon me, and he led me away in the Spirit of the Lord, and he released me in the midst of a plain which was full of bones.
37:1. The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which [was] full of bones,
[816] missing verse:

37:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐπ᾿ επι in; on
ἐμὲ εμε me
χεὶρ χειρ hand
κυρίου κυριος lord; master
καὶ και and; even
ἐξήγαγέν εξαγω lead out; bring out
με με me
ἐν εν in
πνεύματι πνευμα spirit; wind
κύριος κυριος lord; master
καὶ και and; even
ἔθηκέν τιθημι put; make
με με me
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
πεδίου πεδιον and; even
τοῦτο ουτος this; he
ἦν ειμι be
μεστὸν μεστος brimming; full
ὀστέων οστεον bone
ἀνθρωπίνων ανθρωπινος human; humanely
37:1
הָיְתָ֣ה hāyᵊṯˈā היה be
עָלַי֮ ʕālay עַל upon
יַד־ yaḏ- יָד hand
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּוצִאֵ֤נִי yyôṣiʔˈēnî יצא go out
בְ vᵊ בְּ in
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יְנִיחֵ֖נִי yᵊnîḥˌēnî נוח settle
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הַ ha הַ the
בִּקְעָ֑ה bbiqʕˈā בִּקְעָה valley
וְ wᵊ וְ and
הִ֖יא hˌî הִיא she
מְלֵאָ֥ה mᵊlēʔˌā מלא be full
עֲצָמֹֽות׃ ʕᵃṣāmˈôṯ עֶצֶם bone
37:1. facta est super me manus Domini et eduxit me in spiritu Domini et dimisit me in medio campi qui erat plenus ossibus
The hand of the Lord was upon me, and brought me forth in the spirit of the Lord: and set me down in the midst of a plain that was full of bones.
37:1. The hand of the Lord was set upon me, and he led me away in the Spirit of the Lord, and he released me in the midst of a plain which was full of bones.
37:1. The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which [was] full of bones,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. “Была”. Асиндетон (без союза), как в XL:2; ср. напротив I:1. - “На мне рука Господа” см. объяснение I:3. - “Вывел”. Указание, кажется, на телесное перемещение; ср. III:10, 24. - “Духом” - в видении, экстазе (III:14; VIII:3; XI:24). - “Среди поля”, может быть, того же, что в III:24, но вероятнее другого, потому что оно было полно костей. Имеется в виду поле битвы, которое мог не одно видеть пророк. - “Коcтей” не погребенных, чтобы пророк видел, что с ними будет.
Adam Clarke: Commentary on the Bible - 1831
37:1: The hand of the Lord was upon me - The prophetic influence was communicated.
And carried me out in the spirit - Or, And the Lord brought me out in the spirit; that is, a spiritual vision, in which all these things were doubtless transacted.
The valley which was full of bones - This vision of the dry bones was designed, first, as an emblem of the then wretched state of the Jews; secondly, of the general resurrection of the body.
Albert Barnes: Notes on the Bible - 1834
37:1: The valley - The same word as "the plain" Eze 3:22; Eze 8:4. The "dry bones" represented the Israelites dispersed abroad, destitute of life national and spiritual.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:1: hand: In this vision, the dry bones aptly represent the ruined and desperate state of both Israel and Judah; and the Rev_ivification of these bones signifies their restoration to their own land after their captivity, and also their recovery from their present long dispersion. Although this is the primary and genuine scope of the vision, yet the doctrine of a general resurrection of the dead may justly be inferred from it; for "a simile of the resurrection," says Jerome, after Tertullian and others, "would never have been used to signify the restoration of the people of Israel, unless such a future resurrection had been believed and known; because no one attempts to confirm uncertain things by things which have no existence." Eze 1:3, Eze 3:14, Eze 3:22, Eze 33:22, Eze 40:1; Rev 1:10
carried: Eze 8:3, Eze 11:24; Kg1 18:12; Kg2 2:16; Luk 4:1; Act 8:39
Carl Friedrich Keil and Franz Delitzsch
37:1
Ezek 37:1. There came upon me the hand of Jehovah, and Jehovah led me out in the spirit, and set me down in the midst of the valley; this was full of bones. Ezek 37:2. And He led me past them round about; and, behold, there were very many on the surface of the valley, and, behold, they were very dry. Ezek 37:3. And He said to me, Son of man, will these bones come to life? and I said, Lord, Jehovah, thou knowest. Ezek 37:4. Then He said to me, Prophesy over these bones, and say to them, Ye dry bones, hear ye the word of Jehovah. Ezek 37:5. Thus saith the Lord Jehovah to these bones, Behold, I bring breath into you, that ye may come to life. Ezek 37:6. I will create sinews upon you, and cause flesh to grow upon you, and cover you with skin, and bring breath into you, so that ye shall live and know that I am Jehovah. Ezek 37:7. And I prophesied as I was commanded; and there was a noise as I prophesied, and behold a rumbling, and the bones came together, bone to bone. Ezek 37:8. And I saw, and behold sinews came over them, and flesh grew, and skin drew over it above; but there was no breath in them. Ezek 37:9. Then He said to me, Prophesy to the breath, prophesy, son of man, and say to the breath, Thus saith the Lord Jehovah, Come from the four winds, thou breath, and blow upon these slain, that they may come to life. Ezek 37:10. And I prophesied as I was commanded; then the breath came into them, and they came to life, and stood upon their feet, a very, very great army. Ezek 37:11. And He said to me, Son of man, these bones are the whole house of Israel; behold, they say, our bones are dried, and our hope has perished; we are destroyed! Ezek 37:12. Therefore prophesy, and say to them, Thus saith the Lord Jehovah, Behold, I will open you graves, and cause you to come out of your graves, my people, and bring you into the land of Israel. Ezek 37:13. And ye shall know that I am Jehovah, when I open your graves, and cause you to come out of your graves, my people. Ezek 37:14. And I will put my Spirit into you, and will place you in your land, and ye shall know that I, Jehovah, have spoken and do it, is the saying of Jehovah. - This revelation divides itself into two sections. Ezek 37:1-10 contain the vision, and Ezek 37:11-14 give the interpretation. There are no particular difficulties in the description of the vision, so far as the meaning of the words is concerned. By a supernatural intervention on the part of God, Ezekiel is taken from his own home in a state of spiritual ecstasy into a valley which was full of dead men's bones. For the expression 'היתה עלי יד יי, see the comm. on Ezek 1:3. In the second clause of Ezek 37:1 יהוה is the subject, and is not to be taken as a genitive in connection with בּרוּח, as it has been by the Vulgate and Hitzig in opposition to the accents. בּרוּח stands for בּרוּח אלהים (Ezek 11:24), and אלהים is omitted simply because יהוה follows immediately afterwards. הניח, to set down, here and Ezek 40:2; whereas in other cases the form הנּיח is usually employed in this sense. The article prefixed to הבּקעה appears to point back to Ezek 3:22, to the valley where Ezekiel received the first revelation concerning the fate of Jerusalem and its inhabitants. That עצמים are dead men's bones is evident from what follows. העבירני עליהם, not "He led me over them round about," but past them, in order that Ezekiel might have a clear view of them, and see whether it were possible for them to come to life again. They were lying upon the surface of the valley, i.e., not under, but upon the ground, and not piled up in a heap, but scattered over the valley, and they were very dry. The question asked by God, whether these bones could live, or come to life again, prepares the way for the miracle; and Ezekiel's answer, "Lord, Thou knowest" (cf. Rev_ 7:14), implies that, according to human judgment, it was inconceivable that they could come to life any more, and nothing but the omnipotence of God could effect this.
After this introduction there follows in Ezek 37:4. the miracle of the raising to life of these very dry bones, accomplished through the medium of the word of God, which the prophet addresses to them, to show to the people that the power to realize itself is inherent in the word of Jehovah proclaimed by Ezekiel; in other words, that Jehovah possesses the power to accomplish whatever He promises to His people. The word in Ezek 37:5, "Behold, I bring breath into you, that ye may come to life," announces in general terms the raising of them to life, whilst the process itself is more minutely described in Ezek 37:6. God will put on them (clothe them with) sinews, flesh, and skin, and then put רוּח in them. רוּח is the animating spirit or breath = רוּח היּים (Gen 6:17; Gen 7:17). ,קרםἁπ. λεγ. in Syriac incrustare, obducere. When Ezekiel prophesied there arose or followed a sound (קול), and then a shaking (רעשׁ), and the bones approached one another, every bone to its own bone. Different explanations have been given of the words קול and רעשׁ. קול signifies a sound or voice, and רעשׁ a trembling, and earthquake, and also a rumbling or a loud noise (compare Ezek 3:12 and Is 9:4). The relation between the two words as they stand here is certainly not that the sound (קול) passes at once into a loud noise, or is continued in that form; whilst רעשׁ denotes the rattling or rustling of bones in motion. The fact that the moving of the bones toward one another is represented by ותּקרבוּ (with Vav consec.), as the sequel to רעשׁ, is decisive against this. Yet we cannot agree with Kliefoth, that by קול we are to understand the trumpet-blast, or voice of God, that wakes the dead from their graves, according to those passages of the New Testament which treat of the resurrection, and by רעשׁ the earthquake which opens the graves. This explanation is precluded, not only by the philological difficulty that קול without any further definition does not signify either the blast of a trumpet or the voice of God, but also by the circumstance that the קול is the result of the prophesying of Ezekiel; and we cannot suppose that God would make His almighty call dependent upon a prophet's prophesying. And even in the case of רעשׁ, the reference to Ezek 38:19 does not prove that the word must mean earthquake in this passage also, since Ezekiel uses the word in a different sense in Ezek 12:18 and Ezek 3:12. We therefore take קול in the general sense of a loud noise, and רעשׁ in the sense of shaking (sc., of the bones), which was occasioned by the loud noise, and produced, or was followed by, the movement of the bones to approach one another.
The coming together of the bones was followed by their being clothed with sinews, flesh, and skin; but there was not yet any breath in them (Ezek 37:8). To give them this the prophet is to prophesy again, and that to the breath, that it come from the four winds or quarters of the world and breathe into these slain (Ezek 37:9). Then, when he prophesied, the breath came into them, so that they received life, and stood upright upon their feet. In Ezek 37:9 and Ezek 37:10 רוּח is rendered by some "wind," by others "spirit;" but neither of these is in conformity with what precedes it. רוּח does not mean anything else than the breath of life, which has indeed a substratum in the wind, perceptible to the senses, but it not identical with it. The wind itself brings no life into dead bodies. If, therefore, the dead bodies become living, receive life through the blowing of the רוּח into them, what enters into them by the blowing cannot be a symbol of the breath of life, but must be the breath of life itself - namely, that divine breath of life which pervades all nature, giving and sustaining the life of all creatures (cf. Ps 104:29-30). The expression פּחי בּהרוּגים points back to Gen 2:7. The representation of the bringing of the dead bones to life in two acts may also be explained from the fact that it is based upon the history of the creation of man in Gen 2, as Theodoret
(Note: "For as the body of our forefather Adam was first moulded, and then the soul was thus breathed into it; so here also both combined in fitting harmony." - Theodoret.)
has observed, and serves plainly to depict the creative revivification here, like the first creation there, as a work of the almighty God. For a correct understanding of the vision, it is also necessary to observe that in Ezek 37:9 the dead bones, clothed with sinews, flesh, and skin, are called הרוּגים, slain, killed, and not merely dead. It is apparent at once from this that our vision is not intended to symbolize the resurrection of all the dead, but simply the raising up of the nation of Israel, which has been slain. This is borne out by the explanation of the vision which God gives to the prophet in Ezek 37:1-14, and directs him to repeat to the people. The dead bones are the "whole house of Israel" that has been given up to death; in other words, Judah and Ephraim. "These bones" in Ezek 37:11 are the same as in Ezek 37:3 and Ezek 37:5, and not the bodies brought to life in Ezek 37:10; though Hitzig maintains that they are the latter, and then draws the erroneous conclusion that Ezek 37:11-14 do not interpret the vision of the first ten verses, but that the bones in the valley are simply explained in these verses as signifying the dead of Israel. It is true that the further explanation in Ezek 37:12. of what is described in Ezek 37:5-10 as happening to the dead bones is not given in the form of an exposition of the separate details of that occurrence, but is summed up in the announcement that God will open their graves, bring them out of their graves, and transport them to their own land. But it does not follow from this that the announcement is merely an application of the vision to the restoration of Israel to new life, and therefore that something different is represented from what is announced in Ezek 37:12-14. Such a view is at variance with the words, "these bones are the whole house of Israel." Even if these words are not to be taken so literally as that we are to understand that the prophet was shown in the vision of the bones of the slain and deceased Israelites, but simply mean: these dead bones represent the house of Israel, depict the nation of Israel in its state of death, - they express so much in the clearest terms concerning the relation in which the explanation in Ezek 37:12-14 stands to the visionary occurrence in Ezek 37:4-10, namely, that God has shown to Ezekiel in the vision what He commands him to announce concerning Israel in Ezek 37:12-14; in other words, that the bringing of the dead bones to life shown to him in the vision was intended to place visibly before him the raising of the whole nation of Israel to new life out of the death into which it had fallen. This is obvious enough from the words: these bones are the whole house of Israel. כּל־בּית ישׂראל points forward to the reunion of the tribes of Israel that are severed into two nations, as foretold in Ezek 37:15. It is they who speak in Ezek 37:11. The subject to אמרים is neither the bones nor the dead of Israel (Hitzig), but the כּל־בּית ישׂראל already named, which is also addressed in Ezek 37:12. All Israel says: our bones are dried, i.e., our vital force is gone. The bones are the seat of the vital force, as in Ps 32:3; and יבשׁ, to dry up, applied to the marrow, or vital sap of the bones, is substantially the same as בּלה in the psalm (l.c.). Our hope has perished (cf. Ezek 19:5). תּקוה is here the hope of rising into a nation once more. נגזרנוּ לנוּ .: literally, we are cut off for ourselves, sc. from the sphere of the living (cf. Lam 3:54; Is 53:8), equivalent to "it is all over with us."
To the people speaking thus, Ezekiel is to announce that the Lord will open their graves, bring them out of them, put His breath of life into them, and lead them into their own land. If we observe the relation in which Ezek 37:12 and Ezek 37:13 stand to Ezek 37:14, namely, that the two halves of the 14th verse are parallel to the two Ezek 37:12 and Ezek 37:13, the clause 'וידאתּם כּי אני in Ezek 37:14 to the similar clause in Ezek 37:13, there can be no doubt that the contents of Ezek 37:14 also correspond to those of Ezek 37:12 - that is to say, that the words, "I put my breath (Spirit) into you, that ye may live, and place you in your own land" (bring you to rest therein), affirm essentially the same as the words, "I bring you out of your graves, and lead you into the land of Israel;" with this simple difference, that the bringing out of the graves is explained and rendered more emphatic by the more definite idea of causing them to live through the breath or Spirit of God put into them, and the הביא by הנּיח, the leading into the land by the transporting and bringing them to rest therein. Consequently we are not to understand by נתתּי רוּחי בכם either a divine act differing from the raising of the dead to life, or the communication of the Holy Spirit as distinguished from the imparting of the breath of life. רוּחי, the Spirit of Jehovah, is identical with the רוּח, which comes, according to Ezek 37:9 and Ezek 37:10, into the bones of the dead when clothed with sinews, flesh, and skin, i.e., is breathed into them. This spirit or breath of life is the creative principle both of the physical and of the ethical or spiritual life. Consequently there are not three things announced in these verses, but only two: (1) The raising to life from a state of death, by bringing out of the graves, and communicating the divine Spirit of life; (2) the leading back to their own land to rest quietly therein. When, therefore, Kliefoth explains these verses as signifying that for the consolation of Israel, which is mourning hopelessly in its existing state of death, "God directs the prophet to say - (1) That at some future time it will experience a resurrection in the literal sense, that its graves will be opened, and that all its dead, those deceased with those still alive, will be raised up out of their graves; (2) that God will place them in their own land; and (3) that when He has so placed them in their land, He will put His Spirit within them that they may live: in the first point the idea of the future resurrection, both of those deceased and of those still living, is interpolated into the text; and in the third point, placing them in their land before they are brought to life by the Spirit of God, would be at variance with the text, according to which the giving of the Spirit precedes the removal to their own land. The repetition of עמּי in Ezek 37:12 and Ezek 37:13 is also worthy of notice: you who are my people, which bases the comforting promise upon the fact that Israel is the people of Jehovah.
If, therefore, our vision does not set forth the resurrection of the dead in general, but simply the raising to life of the nation of Israel which is given up to death, it is only right that, in order still further to establish this view, we should briefly examine the other explanations that have been given. - The Fathers and most of the orthodox commentators, both of ancient and modern times, have found in Ezek 37:1-10 a locus classicus for the doctrine of the resurrection of the dead, and that quite correctly. But their views differ widely as to the strict meaning and design of the vision itself; inasmuch as some regard the vision as a direct and immediate prophecy of the general resurrection of the dead at the last day, whilst others take the raising of the dead to life shown to the prophet in the vision to be merely a figure or type of the waking up to new life of the Israel which is now dead in its captivity. The first view is mentioned by Jerome; but in later times it has been more especially defended by Calov, and last of all most decidedly by Kliefoth. Yet the supporters of this view acknowledge that Ezek 37:11-14 predict the raising to life of the nation of Israel. The question arises, therefore, how this prediction is to be brought into harmony with such an explanation of the vision. The persons noticed by Jerome, who supported the view that in Ezek 37:4-10 it is the general resurrection that is spoken of, sought to remove the difficulties to which this explanation is exposed, by taking the words, "these bones are the whole house of Israel," as referring to the resurrection of the saints, and connecting them with the first resurrection in Rev_ 20:5, and by interpreting the leading of Israel back to their own land as equivalent to the inheriting of the earth mentioned in Mt 5:5. Calov, on the other hand, gives the following explanation of the relation in which Ezek 37:11-14 stand to Ezek 37:1-10 : "in this striking vision there was shown by the Lord to the prophet the resurrection of the dead; but the occasion, the cause, and the scope of this vision were the resurrection of the Israelitish people, not so much into its earlier political form, as for the restoration of the ecclesiastical hierarchy and the establishment of the worship of God, both of which were indeed restored in the time of Zerubbabel, but were first brought to perfection at the coming of Jesus Christ." He also assumes that the raising of the dead is represented in the vision, "because God would have this representation exhibited for a figure and confirmation of the restitution of the people." And lastly, according to Kliefoth, Ezek 37:11-14 do not furnish a literal exposition of the vision, but simply make an application of it to the bringing of Israel to life. - We cannot regard either of these views as correct, because neither of them does justice to the words of the text. The idea of the Fathers, that Ezek 37:11-14 treat of the resurrection of the saints (believers), cannot be reconciled either with the words or with the context of our prophecy, and has evidently originated in perplexity. And the assumption of Calov and Kliefoth, that Ezek 37:11-14 contain simply an application of the general resurrection of the dead exhibited in Ezek 37:1-10 to the resurrection of Israel, by no means exhausts the meaning of the words, "these bones are the whole house of Israel," as we have already observed in our remarks on Ezek 37:11. Moreover, in the vision itself there are certain features to be found which do not apply to the general resurrection of the dead. In proof of this, we will not lay any stress upon the circumstance that Ezekiel sees the resurrection of the dead within certain limits; that it is only the dead men's bones lying about in one particular valley, and not the dead of the whole earth, though a very great army, that he sees come to life again; but, on the other hand, we must press the fact that in Ezek 37:9 those who are to be raised to life are called הרוּגים, a word which does not signify the dead of all kinds, but simply those who have been slain, or have perished by the sword, by famine, or by other violent deaths, and which indisputably proves that Ezekiel was not shown the resurrection of all the dead, but simply the raising to life of Israel, which had been swept away by a violent death. Kliefoth would account for this restriction from the purpose for which the vision was shown to the prophet. Because the design of the vision was to comfort Israel concerning the wretchedness of its existing condition, and that wretchedness consisted for the most part in the fact that the greater portion of Israel had perished by sword, famine, and pestilence, he was shown the resurrection of the dead generally and universally, as it would take place not in the case of the Israelites alone, but in that of all the dead, though here confined within the limits of one particular field of dead; and stress is laid upon the circumstance that the dead which Ezekiel saw raised to life instar omnium, were such as had met with a violent death. This explanation would be admissible, if only it had been indicated or expressed in any way whatever, that the bones of the dead which Ezekiel saw lying about in the בּקעה represented all the dead of the whole earth. But we find no such indication; and because in the whole vision there is not a single feature contained which would warrant any such generalization of the field of the dead which Ezekiel saw, we are constrained to affirm that the dead men's bones seen by Ezekiel in the valley represent the whole house of Israel alone, and not the deceased and slain of all mankind; and that the vision does not set forth the resurrection of all the dead, but only the raising to life of the nation of Israel which had been given up to death.
Consequently we can only regard the figurative view of the vision as the correct one, though this also has been adopted in very different ways. When Jerome says that Ezekiel "is prophesying of the restoration of Israel through the parable of the resurrection," and in order to defend himself from the charge of denying the dogma of the resurrection of the dead, adds that "the similitude of a resurrection would never have been employed to exhibit the restoration of the Israelitish people, if that resurrection had been a delusion, and it had not been believed that it would really take place; because no one confirms uncertain things by means of things which have no existence;" - Hvernick very justly replies, that the resurrection of the dead is not to be so absolutely regarded as a dogma already completed and defined, or as one universally known and having its roots in the national belief; though Hvernick is wrong in affirming in support of this that the despair of the people described in Ezek 37:11 plainly shows that so general a belief cannot possibly be presupposed. For we find just the same despair at times when faith in the resurrection of the dead was a universally accepted dogma. The principal error connected with this view is the assumption that the vision was merely a parable formed by Ezekiel in accordance with the dogma of the resurrection of the dead. If, on the contrary, the vision was a spiritual intuition produced by God in the soul of the prophet, it might set forth the resurrection of the dead, even if the belief in this dogma had no existence as yet in the consciousness of the people, or at all events was not yet a living faith; and God might have shown to the prophet the raising of Israel to life under this figure, for the purpose of awakening this belief in Israel.
(Note: No conclusive evidence can be adduced that the doctrine of the resurrection of the dead was not only known to Ezekiel, but was regarded by the people as indisputably sure, as both Hengstenberg (Christology, vol. III p. 51, transl.) and Pareau (Comment. de immortal. p. 109) assume. Such passages as Is 25:8 and Is 26:19, even if Ezekiel referred to them, merely prove that the belief or hope of the resurrection of the dead could not be altogether unknown to the believers of Israel, because Isaiah had already declared it. But the obvious announcement of this dogma in Dan 12:2 belongs to a later period than our vision; and even Daniel does not speak of it as a belief that prevailed throughout the nation, but simply communicates it as a consolation offered by the angel of the Lord in anticipation of the times of severe calamity awaiting the people of God.)
In that case, however, the vision was not merely a parable, but a symbolical representation of a real fact, which was to serve as a pledge to the nation of its restoration to life. Theodoret comes much nearer to the truth when he gives the following as his explanation of the vision: that "on account of the unbelief of the Jews in exile, who were despairing of their restoration, the almighty God makes known His might; and the resurrection of the dead bodies, which was much more difficult than their restoration, is shown to the prophet, in order that all the nation may be taught thereby that everything is easy to His will;"
(Note: His words are these: ἐπειδή γὰρ δι ̓ ἥν ἐνόσουν ἀπιστίαν τἀς χρηστοτέρας ἀπηγόρευσαν ἐλπίδας οἱ ἐκ τῆς ̓Ιουδαίας αἰχμάλωται γενόμενοι, τὴν οἰκείαν αὐτοῖς ὁ τῶν ὅλων Θεὸς ἐπιδείκνυσι δύναμιν, καὶ τὴν πολλῷ τῆς ἀνακλήσεως ἐκείνης δυσκολωτέραν τῶν νεκρῶν σωμάτων ἀνάστασιν ἐπιδείκνυσι τῷ προφήτῃ καὶ δι ̓ ἐκείνου πάντα διδάσκει τὸν λαὸν, ὡς πάντα αὐτῷ ῥᾴδια βουλομένῳ.)
and when, accordingly, he calls what occurs in the vision "a type not of the calling to life of the Jews only, but also of the resurrection of all men." The only defect in this is, that Theodoret regards the dead bones which are brought to life too much as a figurative representation of any dead whatever, and thereby does justice neither to the words, "these bones are the whole house of Israel," which he paraphrases by τύπος τοῦ ̓Ισραὴλ ταῦτα, nor to the designation applied to them as הרוּגים, though it may fairly be pleaded as a valid excuse so far as הרוגים is concerned, that the force of this word has been completely neutralized in the Septuagint, upon which he was commenting, by the rendering τοὺς νεκροὺς τούτους. - Hvernick has interpreted the vision in a much more abstract manner, and evaporated it into the general idea of a symbolizing of the creative, life-giving power of God, which can raise even the bones of the dead to life again. His exposition is the following: "There is no express prediction of the resurrection in these words, whether of a general resurrection or of the particular resurrection of Israel; but this is only though of here, inasmuch as it rests upon the creative activity of God, to which even such a conquest of death as this is possible."
(Note: The view expressed by Hofmann (Schriftbeweis, II 2, pp. 507ff.) is a kindred one, namely, that it is not the future resurrection of the dead, or the resurrection of the deceased Israelites, which is indicated in the vision, and that it does not even set forth to view the unconditioned power of God over death, or an idea which is intended as a pledge of the resurrection of the dead; but that by the revelation made manifest to the prophet in the state of ecstasy, the completeness of that state of death out of which Israel is to be restored is exhibited, and thus the truth is set before his eyes that the word of prophecy has the inherent power to ensure its own fulfilment, even when Israel is in a condition which bears precisely the same resemblance to a nation as the state of death to a human being.)
The calling to life of the thoroughly dried dead bones shown to the prophet in the vision, is a figure or visible representation of that which the Lord announces to him in Ezek 37:11-14, namely, that He will bring Israel out of its graves, give it life with His breath, and bring it into its own land; and consequently a figure of the raising of Israel to life from its existing state of death. The opening of the graves is also a figure; for those whom the Lord will bring out of their braves are they who say, "Our bones are dried," etc. (Ezek 37:11), and therefore not those who are deceased, nor even the spiritually dead, but those who have lost all hope of life. We are not, however, to understand by this merely mors civilis and vita civilis, as Grotius has done. For Israel was destroyed, not only politically as a nation, but spiritually as a church of the Lord, through the destruction of its two kingdoms and its dispersion among the heathen; and in a very large number of its members it had also been given up to the power of physical death and sunk into the grave. Even then, if we keep out of sight those who were deceased, Israel, as the people of God was slain (הרוּג), without any hope of coming to life again, or a resurrection to new life. But the Lord now shows the prophet this resurrection under the figure of the raising to life of the very dry bones that lie scattered all around. This is fulfilled through the restoration of Israel as the people of Jehovah, to which the leading of the people back into the land of Israel essentially belongs. The way was opened and prepared for this fulfilment by the return of a portion of the people from the Babylonian captivity under Zerubbabel and Ezra, which was brought to pass by the Lord, by the rebuilding of the cities of Judah and the temple which had been destroyed, and by the restoration of political order. But all this was nothing more than a pledge of the future and complete restoration of Israel. For although the Lord still raised up prophets for those who had returned and furthered the building of His house, His glory did not enter the newly erected temple, and the people never attained to independence again, - that is to say, not to permanent independence, - but continued in subjection to the imperial power of the heathen. And even if, according to Ezra, very many more of the exiles may have returned to their native land, by whom, for example, Galilee was repopulated and brought into cultivation again, the greater portion of the nation remained dispersed among the heathen. The true restoration of Israel as the people of the Lord commenced with the founding of the new kingdom of God, the "kingdom of heaven," through the appearing of Christ upon the earth. But inasmuch as the Jewish nation as such, or in its entirety, did not acknowledge Jesus Christ as the Messiah foretold by the prophets and sent by God, but rejected its Saviour, there burst afresh upon Jerusalem and the Jewish nation the judgment of dispersion among the heathen; whereas the kingdom of God founded by Christ spread over the earth, through the entrance of believers from among the Gentiles. This judgment upon the Jewish people, which is hardened in unbelief, still continues, and will continue until the time when the full number of the Gentiles has entered into the kingdom of God, and Israel as a people shall also be converted to Christ, acknowledge the crucified One as its Saviour, and bow the knee before Him (Rom 11:25-26). Then will "all Israel" be raised up out of its graves, the graves of its political and spiritual death, and brought back into its own land, which will extend as far as the Israel of God inhabits the earth. Then also will the hour come in which all the dead will hear the voice of the Son of God, and come forth out of their graves to the resurrection (Dan 12:2; Jn 5:25-29); when the Lord shall appear in His glory, and descend from heaven with the trump of God (Th1 4:16), to call all the dead to life, and through the judgment upon all the nations to perfect His kingdom in glory, and bring the righteous into the Canaan of the new earth, into the heavenly Jerusalem, to the imperishable life of everlasting blessedness.
All these several factors in the restoration of Israel, which has been given up to the death of exile on account of its sins, though far removed from one another, so far as the time of their occurrence is concerned, are grouped together as one in the vision of the coming to life of the dead bones of the whole house of Israel. The two features which are kept distinct in the visionary description - namely, (1) the coming together of the dry bones, and their being clothed with sinews, flesh, and skin; and (2) the bringing to life of the bones, which have now the form of corpses, through the divine breath of life - are not to be distinguished in the manner proposed by Hengstenberg, namely, that the first may be taken as referring to the restoration of the civil condition - the external restitutio in integrum; the second, to the giving of new life through the outpouring of the Spirit of God. - Even according to our view, the vision contains a prophecy of the resurrection of the dead, only not in this sense, that the doctrine of the general resurrection of the dead is the premiss, or the design, or the direct meaning of the vision; but that the figurative meaning constitutes the foreground, and the full, literal meaning of the words the background of the prophetic vision, and that the fulfilment advances from the figurative to the literal meaning, - the raising up of the people of Israel out of the civil and spiritual death of exile being completed in the raising up of the dead out of their graves to everlasting life at the last day.
Geneva 1599
37:1 The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which [was] full of (a) bones,
(a) He shows by a great miracle that God has power and will deliver his people from their captivity, in as much as he is able to give life to the dead bones and bodies and raise them up again.
John Gill
37:1 The hand of the Lord was upon me,.... The Spirit of the Lord, a powerful impulse of his upon the prophet; the Targum interprets it a spirit of prophecy; See Gill on Ezek 1:3,
and carried me out in the Spirit of the Lord: out of the place where he was to another; not really, but visionally, as things appeared to him, and as they were represented to his mind by the Spirit of God:
and set me down in the midst of the valley which was full of bones: of men, as the Targum adds: this valley, Kimchi thinks, was the same by the river Chebar, where the prophet had his visions at first. R. Jochanan says it was the valley of Dura, and these the bones of them that were slain by Nebuchadnezzar there, Dan 3:1. Rab says these were the children of Ephraim, slain by the men of Gath, 1Chron 7:20. Some of the Jewish Rabbins think there was a real resurrection at this time. R. Eliezer says, the dead Ezekiel quickened stood upon their feet, sung a song, and died. R. Eliezer, the son of R. Jose the Galilean, says, they went up into the land of Israel, married wives, and begat sons and daughters. R. Judah ben Bethira stood upon his feet, and said, I am of their children's children, and these are the "tephillim" my father's father left me (r); but these are all fabulous and romantic: others of them understand the whole in a parabolical way: these bones, and the quickening of them, were an emblem of the restoration of the Jews from their captivity, who were in a helpless and hopeless condition, as appears from Ezek 37:11, and of the conversion of that people in the latter day, which will be as life from the dead; and of the revival of the interest and church of Christ, when the slain witnesses shall rise, and ascend to heaven; and of the resurrection of the dead at the last day; and may be applied unto and be used to illustrate the quickening of dead sinners, by the efficacious grace of the Spirit of God.
(r) T. Bab. Sanhedrin, fol. 92. 2. Vid. Kimchi & Abendana in loc.
John Wesley
37:1 And set me down - So it seemed to me in the vision. Which is a lively representation of a threefold resurrection: Of the resurrection of souls, from the death of sin, to the life of righteousness: The resurrection of the church from an afflicted state, to liberty and peace: The resurrection of the body at the great day, especially the bodies of believers to life eternal.
Robert Jamieson, A. R. Fausset and David Brown
37:1 THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
carried . . . in the spirit--The matters transacted, therefore, were not literal, but in vision.
the valley--probably that by the Chebar (Ezek 3:22). The valley represents Mesopotamia, the scene of Israel's sojourn in her state of national deadness.
37:137:1: Եւ եղեւ ՚ի վերայ իմ ձեռն Տեառն. եւ եհան զիս Հոգւովն Տեառն, եւ եդ զիս ՚ի մէջ դաշտին. եւ այն լի՛ էր ոսկերօք մարդկան.
1 Տիրոջ ձեռքը հանգչեց ինձ վրայ. բարձրացրեց ինձ Տիրոջ Հոգով, դրեց ինձ մի դաշտի մէջ, որ լի էր մարդկանց ոսկորներով:
37 Տէրոջը ձեռքը իմ վրաս եղաւ եւ Տէրը զիս Հոգիով* հանեց ու դաշտին մէջ դրաւ։ Անիկա ոսկորներով լեցուն էր։
Եւ եղեւ ի վերայ իմ ձեռն Տեառն, եւ եհան զիս Հոգւովն Տեառն, եւ եդ զիս ի մէջ դաշտին, եւ այն լի էր ոսկերօք մարդկան:

37:1: Եւ եղեւ ՚ի վերայ իմ ձեռն Տեառն. եւ եհան զիս Հոգւովն Տեառն, եւ եդ զիս ՚ի մէջ դաշտին. եւ այն լի՛ էր ոսկերօք մարդկան.
1 Տիրոջ ձեռքը հանգչեց ինձ վրայ. բարձրացրեց ինձ Տիրոջ Հոգով, դրեց ինձ մի դաշտի մէջ, որ լի էր մարդկանց ոսկորներով:
37 Տէրոջը ձեռքը իմ վրաս եղաւ եւ Տէրը զիս Հոգիով* հանեց ու դաշտին մէջ դրաւ։ Անիկա ոսկորներով լեցուն էր։
zohrab-1805▾ eastern-1994▾ western am▾
37:137:1 Была на мне рука Господа, и Господь вывел меня духом и поставил меня среди поля, и оно было полно костей,
37:2 καὶ και and; even περιήγαγέν περιαγω head around; go around με με me ἐπ᾿ επι in; on αὐτὰ αυτος he; him κυκλόθεν κυκλοθεν circling; from all around κύκλῳ κυκλω circling; in a circle καὶ και and; even ἰδοὺ ιδου see!; here I am πολλὰ πολυς much; many σφόδρα σφοδρα vehemently; tremendously ἐπὶ επι in; on προσώπου προσωπον face; ahead of τοῦ ο the πεδίου πεδιον withered; dry σφόδρα σφοδρα vehemently; tremendously
37:2 וְ wᵊ וְ and הֶעֱבִירַ֥נִי heʕᵉvîrˌanî עבר pass עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon סָבִ֣יב׀ sāvˈîv סָבִיב surrounding סָבִ֑יב sāvˈîv סָבִיב surrounding וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold רַבֹּ֤ות rabbˈôṯ רַב much מְאֹד֙ mᵊʔˌōḏ מְאֹד might עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the בִּקְעָ֔ה bbiqʕˈā בִּקְעָה valley וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold יְבֵשֹׁ֥ות yᵊvēšˌôṯ יָבֵשׁ dry מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
37:2. et circumduxit me per ea in gyro erant autem multa valde super faciem campi siccaque vehementerAnd he led me about through them on every side: now they were very many upon the face of the plain, and they were exceeding dry.
2. And he caused me to pass by them round about: and behold, there were very many in the open valley; and lo, they were very dry.
37:2. And he led me around, through them, on every side. Now they were very many upon the face of the plain, and they were exceedingly dry.
37:2. And caused me to pass by them round about: and, behold, [there were] very many in the open valley; and, lo, [they were] very dry.
The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which [was] full of bones:

37:1 Была на мне рука Господа, и Господь вывел меня духом и поставил меня среди поля, и оно было полно костей,
37:2
καὶ και and; even
περιήγαγέν περιαγω head around; go around
με με me
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
κύκλῳ κυκλω circling; in a circle
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πολλὰ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
τοῦ ο the
πεδίου πεδιον withered; dry
σφόδρα σφοδρα vehemently; tremendously
37:2
וְ wᵊ וְ and
הֶעֱבִירַ֥נִי heʕᵉvîrˌanî עבר pass
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
סָבִ֣יב׀ sāvˈîv סָבִיב surrounding
סָבִ֑יב sāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
רַבֹּ֤ות rabbˈôṯ רַב much
מְאֹד֙ mᵊʔˌōḏ מְאֹד might
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
בִּקְעָ֔ה bbiqʕˈā בִּקְעָה valley
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
יְבֵשֹׁ֥ות yᵊvēšˌôṯ יָבֵשׁ dry
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
37:2. et circumduxit me per ea in gyro erant autem multa valde super faciem campi siccaque vehementer
And he led me about through them on every side: now they were very many upon the face of the plain, and they were exceeding dry.
37:2. And he led me around, through them, on every side. Now they were very many upon the face of the plain, and they were exceedingly dry.
37:2. And caused me to pass by them round about: and, behold, [there were] very many in the open valley; and, lo, [they were] very dry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “И обвел меня кругом около них”, чтобы видеть, какое их множество, какие они и насколько мало по человеческим соображениям надежды на их оживление. - “Весьма много их на поверхности поля”. Ими завалено было поле. - “Весьма сухи” - от долгого пребывания на воздухе и, следовательно, тем не способнее к оживленно. В тело, только что оставленное душою, не истлевшее, человеку кажется, как то легче вернуться душе: 3: Цар XVII:17: и д. 2: Цар II:18: и д. Деян XX:9: и д.; напротив Ин XI.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones, 2 And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. 3 And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. 4 Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. 5 Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: 6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD. 7 So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. 8 And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. 9 Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. 10 So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. 11 Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. 12 Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. 13 And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, 14 And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.
Here is, I. The vision of a resurrection from death to life, and it is a glorious resurrection. This is a thing so utterly unknown to nature, and so contrary to its principles (a privatione ad habitum non datur regressus--from privation to possession there is no return), that we could have no thought of it but by the word of the Lord; and that it is certain by that word that there shall be a general resurrection of the dead some have urged from this vision, "For" (say they) "otherwise it would not properly be made a sign for the confirming of their faith in the promise of their deliverance out of Babylon, as the coming of the Messiah is mentioned for the confirming of their faith touching a former deliverance," Isa. vii. 14. But,
1. Whether it be a confirmation or no, it is without doubt a most lively representation of a threefold resurrection, besides that which it is primarily intended to be the sign of. (1.) The resurrection of souls from the death of sin to the life or righteousness, to a holy, heavenly, spiritual, and divine life, by the power of divine grace going along with the word of Christ, John v. 24, 25. (2.) The resurrection of the gospel church, or any part of it, from an afflicted persecuted state, especially under the yoke of the New-Testament Babylon, to liberty and peace. (3.) The resurrection of the body at the great day, especially the bodies of believers that shall rise to life eternal.
2. Let us observe the particulars of this vision.
(1.) The deplorable condition of these dead bones. The prophet was made, [1.] to take an exact view of them. By a prophetic impulse and a divine power he was, in vision, carried out and set in the midst of a valley, probably that plain spoken of ch. iii. 22, where God then talked with him; and it was full of bones, of dead men's bones, not piled up on a heap, as in a charnel-house, but scattered upon the face of the ground, as if some bloody battle had been fought here, and the slain left unburied till all the flesh was devoured or putrefied, and nothing left but the bones, and those disjointed from one another and dispersed. He passed by them round about, and he observed not only that they were very many (for there are multitudes gone to the congregation of the dead), but that, lo, they were very dry, having been long exposed to the sun and wind. The bones that have been moistened with marrow (Job xxi. 24), when they have been any while dead, lose all their moisture, and are dry as dust. The body is now fenced with bones (Job x. 11), but then they will themselves be defenceless. The Jews in Babylon were like those dead and dry bones, unlikely ever to come together, to be so much as a skeleton, less likely to be formed into a body, and least of all to be a living body. However, they lay unburied in the open valley, which encouraged the hopes of their resurrection, as of the two witnesses, Rev. xi. 8, 9. The bones of Gog and Magog shall be buried (ch. xxxix. 12, 15), for their destruction is final; but the bones of Israel are in the open valley, under the eye of Heaven, for there is hope in their end. [2.] He was made to own their case deplorable, and not to be helped by any power less than that of God himself (v. 3): "Son of man, can these bones live? Is it a thing likely? Cast thou devise how it should be done? Can thy philosophy reach to put life into dry bones, or thy politics to restore a captive nation?" "No," says the prophet, "I know not how it should be done, but thou knowest." He does not say, "They cannot live," lest he should seem to limit the Holy One of Israel; but, "Lord, thou knowest whether they can and whether they shall; if thou dost not put life into them, it is certain that they cannot life." Note, God is perfectly acquainted with his own power and his own purposes, and will have us to refer all to them, and to see and own that his wondrous works are such as could not be effected by any counsel or power but his own.
(2.) The means used for the bringing of these dispersed bones together and these dead and dry bones to life. It must be done by prophecy. Ezekiel is ordered to prophesy upon these bones (v. 4 and again v. 9), to prophesy to the wind. So he prophesied as he was commanded, v. 7, 10. [1.] He must preach, and he did so; and the dead bones lived by a power that went along with the word of God which he preached. [2.] He must pray, and he did so; and the dead bones were made to live in answer to prayer; for a spirit of life entered into them. See the efficacy of the word and prayer, and the necessity of both, for the raising of dead souls. God bids his ministers prophesy upon the dry bones. Say unto them, Live; yea, say unto them, Live; and they do as they are commanded, calling to them again and again, O you dry bones! hear the word of the Lord. But we call in vain, still they are dead, still they are very dry; we must therefore be earnest with God in prayer for the working of the Spirit with the word: Come, O breath! and breathe upon them. God's grace can save souls without our preaching, but our preaching cannot save them without God's grace, and that grace must be sought by prayer. Note, Ministers must faithfully and diligently use the means of grace, even with those that there seems little probability of gaining upon. To prophesy upon dry bones seems as great a penance as to water a dry stick; and yet, whether they will hear or forbear, we must discharge our trust, must prophesy as we are commanded, in the name of him who raises the dead and is the fountain of life.
(3.) The wonderful effect of these means. Those that do as they are commanded, as they are commissioned, in the face of the greatest discouragements, need not doubt of success, for God will own and enrich his own appointments. [1.] Ezekiel looked down and prophesied upon the bones in the valley, and they became human bodies. First, That which he had to say to them was that God would infallibly raise them to life: Thus saith the Lord God unto these bones, You shall live, v. 5 and again v. 6. And he that speaks the word will thereby do the work; he that says, They shall live, will make them alive: He will clothe them with skin and flesh (v. 6), as he did at first, Job x. 11. He that made us so fearfully and wonderfully, and curiously wrought us, can in like manner new-make us, for his arm is not shortened. Secondly, That which was immediately done for them was that they were moulded anew into shape. We may well suppose it was with great liveliness and vigour that the prophet prophesied, especially when he found what he said begin to take effect. Note, The opening, sealing, and applying of the promises, are the ordinary means of our participation of a new and divine nature. As Ezekiel prophesied in this vision there was a noise, a word of command, from heaven, seconding what he said; or it signified the motion of the angels that were to be employed as the ministers of the divine Providence in the deliverance of the Jews, and we read of the noise of their wings (Ezek. i. 24) and the sound of their going, 2 Sam. v. 24. And, behold, a shaking, or commotion, among the bones. Even dead and dry bones begin to move when they are called to hear the word of the Lord. This was fulfilled when, upon Cyrus's proclamation of liberty, those whose spirits God had stirred up began to think of making use of that liberty, and getting ready to be gone. When there was a noise, behold, a shaking; when David heard the sound of the going on the tops of the mulberry-trees then he bestirred himself; then there was a shaking. When Paul heard the voice saying, Why persecutest thou me? behold, a shaking of the dry bones; he trembled and was astonished. But this was not all: The bones came together bone to his bone, under a divine direction; and, though there is in man a multitude of bones, yet of all the bones of those numerous slain not one was missing, not one missed its way, not one missed its place, but, as it were by instinct, each knew and found its fellow. The dispersed bones came together and the displaced bones were knit together, the divine power supplying that to these dry bones which in a living body every joint supplies. Thus shall it be in the resurrection of the dead; the scattered atoms shall be ranged and marshalled in their proper place and order, and every bone come to his bone, by the same wisdom and power by which the bones were first formed in the womb of her that is with child. Thus it was in the return of the Jews; those that were scattered in several parts of the province of Babylon came to their respective families, and all as it were by consent to the general rendezvous, in order to their return. By degrees sinews and flesh came upon these bones, and the skin covered them, v. 8. This was fulfilled when the captives got their effects about them, and the men of their place helped them with silver, and gold, and whatever they needed for their remove, Ezra i. 4. But still there was no breath in them; they wanted spirit and courage for such a difficult and hazardous enterprise as this was of returning to their own land. [2.] Ezekiel then looked up and prophesied to the wind, or breath, or spirit, and said, Come, O breath! and breathe upon these slain. As good have been still dry bones as dead bodies: but as for God his work is perfect; he is not the God of the dead, but of the living; therefore breathe upon them that they may live. In answer to this request, the breath immediately came into them, v. 10. Note, the spirit of life is from God; he at first in the creation breathed into man the breath of life, and so he will at last in the resurrection. The dispirited despairing captives were wonderfully animated with resolution to break through all the discouragements that lay in the way of their return and applied themselves to it with all imaginable vigour. And then they stood upon their feet, an exceedingly great army; not only living men, but effective men, fit for service in the wars and formidable to all that gave them any opposition. Note, With God nothing is impossible. He can out of stones raise up children unto Abraham and out of dead and dry bones levy an exceedingly great army to fight his battles and plead his cause.
II. The application of this vision to the present calamitous condition of the Jews in captivity: These bones are the whole house of Israel, both the ten tribes and the two. See in this what they are and what they shall be.
1. The depth of despair to which they are now reduced, v. 11. They all give up themselves for lost and gone; they say, "Our bones are dried, our strength is exhausted, our spirits are gone, our hope is all lost; every thing we looked for succour and relief from fails us, and we are cut off for our parts. Let who will cherish some hope, we see no ground for any." Note, When troubles continue long, hopes have been often frustrated, and all creature-confidences fail, it is not strange if the spirits sink; and nothing but an active faith in the power, promise, and providence of God will keep them from quite dying away. 2. The height of prosperity to which, notwithstanding this, they shall be advanced: "therefore, because things have come thus to the last extremity, prophesy to them, and tell them, now is God's time to appear for them. Jehovah-jireh--in the mount of the Lord it shall be seen, v. 12-14. Tell them," (1.) "That they shall be brought out of the land of their enemies, where they are as it were buried alive: I will open your graves." Those shall be restored, not only whose bones are scattered at the grave's mouth (Ps. cxli. 7), but who are buried in the grave; though the power of the enemy is like the bars of the pit, which one would think it impossible to break through, strong as death and cruel as the grave, yet it shall be conquered. God can bring his people up from the depths of the earth, Ps. lxxi. 20. (2.) "That they shall be brought into their own land, where they shall live in prosperity: I will bring you into the land of Israel (v. 12) and place you there (v. 14), and will put my spirit in you and then you shall live." Note, Then God puts spirit in us to good purpose, and so that we shall indeed live, when he puts his Spirit in us. And (lastly) in all this God will be glorified: You shall know that I am the Lord (v. 13), and that I have spoken it and performed it, v. 14. Note, God's quickening the dead redounds more than any thing to his honour, and to the honour of his word, which he has magnified above all his name, and will magnify more and more by the punctual accomplishment of every tittle of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:2: valley: or, champaign, Deu 11:30
they were: Eze 37:11; Psa 141:7
John Gill
37:2 And caused me to pass by them round about,....
Round, round (s); several times round, that he might take exact notice of them, of their number, situation, and condition:
and, behold, there were very many in the open valley; as the Jews were in captivity; and as they will be when they shall be converted; and as the number of Christians will be in the spiritual reign of Christ; and as the dead will be at the time of their resurrection, both of the just and unjust:
and, lo, they were very dry; through length of time they had lain there, exposed to wind and weather; the flesh being wholly consumed from off of them, and the marrow within quite dried up; so that there was no probability or hope, humanly speaking, of their being quickened: these are a fit emblem of men in a state of nature and unregeneracy, who have no spiritual life, but are dead in trespasses and sins; have no sense of sin or danger; no strength to redeem and regenerate themselves, or do anything that is spiritually good; have no spiritual motion; no inward desires after God, or affection to him; no lifting up of the heart to him, or going out of the soul in faith and love to Christ; but in themselves entirely lifeless, helpless, and hopeless.
(s) "circum circa", Pagninus; "undique undique", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
37:2 dry--bleached by long exposure to the atmosphere.
37:237:2: եւ շրջեցոյց զիս շուրջ զոսկերօքն. եւ ահա բազո՛ւմ յոյժ էին ՚ի վերայ երեսաց դաշտին, եւ ցամաքեա՛լք յոյժ։
2 Պտտեցրեց ինձ ոսկորների շուրջը: Դրանք շա՜տ-շատ էին դաշտի երեսին ու սաստիկ չորացած էին:
2 Զիս անոնց շուրջը պտըտցուց։ Անոնք դաշտին երեսին վրայ խիստ շատ էին եւ խիստ չորցած։
եւ շրջեցոյց զիս շուրջ զոսկերօքն, եւ ահա բազում յոյժ էին ի վերայ երեսաց դաշտին, եւ ցամաքեալք յոյժ:

37:2: եւ շրջեցոյց զիս շուրջ զոսկերօքն. եւ ահա բազո՛ւմ յոյժ էին ՚ի վերայ երեսաց դաշտին, եւ ցամաքեա՛լք յոյժ։
2 Պտտեցրեց ինձ ոսկորների շուրջը: Դրանք շա՜տ-շատ էին դաշտի երեսին ու սաստիկ չորացած էին:
2 Զիս անոնց շուրջը պտըտցուց։ Անոնք դաշտին երեսին վրայ խիստ շատ էին եւ խիստ չորցած։
zohrab-1805▾ eastern-1994▾ western am▾
37:237:2 и обвел меня кругом около них, и вот весьма много их на поверхности поля, и вот они весьма сухи.
37:3 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰ ει if; whether ζήσεται ζαω live; alive τὰ ο the ὀστᾶ οστεον bone ταῦτα ουτος this; he καὶ και and; even εἶπα επω say; speak κύριε κυριος lord; master σὺ συ you ἐπίστῃ επισταμαι well aware; stand over ταῦτα ουτος this; he
37:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind הֲ hᵃ הֲ [interrogative] תִחְיֶ֖ינָה ṯiḥyˌeʸnā חיה be alive הָ hā הַ the עֲצָמֹ֣ות ʕᵃṣāmˈôṯ עֶצֶם bone הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH אַתָּ֥ה ʔattˌā אַתָּה you יָדָֽעְתָּ׃ yāḏˈāʕᵊttā ידע know
37:3. et dixit ad me fili hominis putasne vivent ossa ista et dixi Domine Deus tu nostiAnd he said to me: Son of man, dost thou think these bones shall live and I answered: O Lord God, thou knowest.
3. And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest.
37:3. And he said to me, “Son of man, do you think that these bones will live?” And I said, “O Lord God, you know.”
37:3. And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest.
And caused me to pass by them round about: and, behold, [there were] very many in the open valley; and, lo, [they were] very dry:

37:2 и обвел меня кругом около них, и вот весьма много их на поверхности поля, и вот они весьма сухи.
37:3
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
εἰ ει if; whether
ζήσεται ζαω live; alive
τὰ ο the
ὀστᾶ οστεον bone
ταῦτα ουτος this; he
καὶ και and; even
εἶπα επω say; speak
κύριε κυριος lord; master
σὺ συ you
ἐπίστῃ επισταμαι well aware; stand over
ταῦτα ουτος this; he
37:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
הֲ hᵃ הֲ [interrogative]
תִחְיֶ֖ינָה ṯiḥyˌeʸnā חיה be alive
הָ הַ the
עֲצָמֹ֣ות ʕᵃṣāmˈôṯ עֶצֶם bone
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וָ וְ and
אֹמַ֕ר ʔōmˈar אמר say
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH
אַתָּ֥ה ʔattˌā אַתָּה you
יָדָֽעְתָּ׃ yāḏˈāʕᵊttā ידע know
37:3. et dixit ad me fili hominis putasne vivent ossa ista et dixi Domine Deus tu nosti
And he said to me: Son of man, dost thou think these bones shall live and I answered: O Lord God, thou knowest.
37:3. And he said to me, “Son of man, do you think that these bones will live?” And I said, “O Lord God, you know.”
37:3. And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Вопрос предлагается, чтобы показать все величие чуда. Пророк отвечает уклончиво, но в ответ проявляет почти христианскую веру во всемогущество Божие. Вместе с тем ответ показывает, что вера в воскресение мертвых в Ветхом Завете не была всеобща и тверда. Христианин ответил бы: “да”.
Adam Clarke: Commentary on the Bible - 1831
37:3: Can these bones live? - Is it possible that the persons whose bones these are can return to life?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:3: can: Joh 6:5, Joh 6:6
O Lord God: Deu 32:29; Sa1 2:6; Joh 5:21, Joh 11:25, Joh 11:26; Act 26:8; Rom 4:17; Co2 1:9, Co2 1:10; Heb 11:19
John Gill
37:3 And he said unto me, son of man, can these bones live?.... Is there any probability of it? is there any reason to believe they shall live? can any ways and means be devised, or any methods taken, to cause them to live?
and I answered, O Lord God, thou knowest; the prophet does not pronounce at once that it was improbable and impossible; he knew indeed it was not probable, or possible, that these bones should revive of themselves; and he knew that neither he nor any creature could quicken them; but he wisely refers it to an omniscient and omnipotent God, who knew what he could and what he would do: the conversion of sinners is not of themselves, nor of ministers, but of God; it is wholly owing to his will and power, Jn 1:13 nothing else can make it probable, or possible.
John Wesley
37:3 And he - The Lord.
Robert Jamieson, A. R. Fausset and David Brown
37:3 can these bones live? . . . thou knowest--implying that, humanly speaking, they could not; but faith leaves the question of possibility to rest with God, with whom nothing is impossible (Deut 32:39). An image of Christian faith which believes in the coming general resurrection of the dead, in spite of all appearances against it, because God has said it (Jn 5:21; Rom 4:17; 2Cor 1:9).
37:337:3: Եւ ասէ ցիս. Որդի՛ մարդոյ՝ իցէ՞ թէ կենդանի լինիցին ոսկերքդ այդոքիկ։ Եւ ասեմ. Տէր Տէր, դո՛ւ գիտես զայդ։
3 Նա ասաց ինձ. «Մարդո՛ւ որդի, արդեօք կը կենդանանա՞ն այդ ոսկորները»: Ես ասացի. «Տէ՛ր Աստուած, այդ դու գիտես»:
3 Տէրը ինծի ըսաւ. «Որդի՛ մարդոյ, այս ոսկորները կրնա՞ն կենդանանալ»։ Ըսի. «Ո՛վ Տէր Եհովա, դուն գիտես»։
Եւ ասէ ցիս. Որդի մարդոյ, իցէ՞ թէ կենդանի լինիցին ոսկերքդ այդոքիկ: Եւ ասեմ. Տէր Տէր, դու գիտես զայդ:

37:3: Եւ ասէ ցիս. Որդի՛ մարդոյ՝ իցէ՞ թէ կենդանի լինիցին ոսկերքդ այդոքիկ։ Եւ ասեմ. Տէր Տէր, դո՛ւ գիտես զայդ։
3 Նա ասաց ինձ. «Մարդո՛ւ որդի, արդեօք կը կենդանանա՞ն այդ ոսկորները»: Ես ասացի. «Տէ՛ր Աստուած, այդ դու գիտես»:
3 Տէրը ինծի ըսաւ. «Որդի՛ մարդոյ, այս ոսկորները կրնա՞ն կենդանանալ»։ Ըսի. «Ո՛վ Տէր Եհովա, դուն գիտես»։
zohrab-1805▾ eastern-1994▾ western am▾
37:337:3 И сказал мне: сын человеческий! оживут ли кости сии? Я сказал: Господи Боже! Ты знаешь это.
37:4 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me προφήτευσον προφητευω prophesy ἐπὶ επι in; on τὰ ο the ὀστᾶ οστεον bone ταῦτα ουτος this; he καὶ και and; even ἐρεῖς ερεω.1 state; mentioned αὐτοῖς αυτος he; him τὰ ο the ὀστᾶ οστεον bone τὰ ο the ξηρά ξηρος withered; dry ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master
37:4 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to הִנָּבֵ֖א hinnāvˌē נבא speak as prophet עַל־ ʕal- עַל upon הָ hā הַ the עֲצָמֹ֣ות ʕᵃṣāmˈôṯ עֶצֶם bone הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to הָ hā הַ the עֲצָמֹות֙ ʕᵃṣāmôṯ עֶצֶם bone הַ ha הַ the יְבֵשֹׁ֔ות yᵊvēšˈôṯ יָבֵשׁ dry שִׁמְע֖וּ šimʕˌû שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:4. et dixit ad me vaticinare de ossibus istis et dices eis ossa arida audite verbum DominiAnd he said to me: Prophesy concerning these bones; and say to them: Ye dry bones, hear the word of the Lord.
4. Again he said unto me, Prophesy over these bones, and say unto them, O ye dry bones, hear the word of the LORD.
37:4. And he said to me, “Prophesy about these bones. And you shall say to them: Dry bones, listen to the word of the Lord!
37:4. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD.
And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest:

37:3 И сказал мне: сын человеческий! оживут ли кости сии? Я сказал: Господи Боже! Ты знаешь это.
37:4
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
προφήτευσον προφητευω prophesy
ἐπὶ επι in; on
τὰ ο the
ὀστᾶ οστεον bone
ταῦτα ουτος this; he
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτοῖς αυτος he; him
τὰ ο the
ὀστᾶ οστεον bone
τὰ ο the
ξηρά ξηρος withered; dry
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
37:4
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
הִנָּבֵ֖א hinnāvˌē נבא speak as prophet
עַל־ ʕal- עַל upon
הָ הַ the
עֲצָמֹ֣ות ʕᵃṣāmˈôṯ עֶצֶם bone
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
הָ הַ the
עֲצָמֹות֙ ʕᵃṣāmôṯ עֶצֶם bone
הַ ha הַ the
יְבֵשֹׁ֔ות yᵊvēšˈôṯ יָבֵשׁ dry
שִׁמְע֖וּ šimʕˌû שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:4. et dixit ad me vaticinare de ossibus istis et dices eis ossa arida audite verbum Domini
And he said to me: Prophesy concerning these bones; and say to them: Ye dry bones, hear the word of the Lord.
37:4. And he said to me, “Prophesy about these bones. And you shall say to them: Dry bones, listen to the word of the Lord!
37:4. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. “То, что пророк получает, есть не только ответ, но и поручение”. (Skinner по Берт.). Оживление костей производится не непосредственно силою Божией, а через пророческое слово, потому что это слово само есть “реальный агент, простирающий действие свое на внешний мир; ср. напр., XXXII:18: (Берт.; см. объяснение там) и потому что оживление костей производится тем же Духом Св., которым одушевлен пророк. - “Сухие” прибавка, имеющая целью напомнить об естественной невозможности осуществиться имеющему сейчас последовать повелению. - “Слушайте”. Прекрасная просопопея (Трош.), уместная особенно в виду того, что кости представляют пленных (Гроций).
Adam Clarke: Commentary on the Bible - 1831
37:4: Prophesy upon these bones - Declare to your miserable countrymen the gracious designs of the Lord; show them that their state, however deplorable, is not hopeless.
Albert Barnes: Notes on the Bible - 1834
37:4: Prophesy - Not in the sense of predicting what was to come to pass, but simply in that of speaking under the inspiration of God. In Eze 37:5, not "I will cause," but I cause or am causing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:4: Prophesy: Eze 37:11, Eze 37:15, Eze 37:16; Num 20:8; Kg1 13:2; Mat 21:21; Joh 2:5
O ye: Eze 36:1; Isa 26:19, Isa 42:18; Jer 22:29; Mic 6:2; Joh 5:25, Joh 5:28, Joh 5:29
John Gill
37:4 Again he said unto me, prophesy upon these bones,.... Or, "over these bones" (t); or, "concerning these bones" (u); foretell that they shall live; tell others of it, and them also:
and say unto them, O ye dry bones, hear the word of the Lord; the word of prophecy concerning you, as the Jews did in Babylon: so unconverted sinners may be preached unto, and their lost and miserable estate in which they are, like dry bones, may be set before them: they may be called upon to attend the external ministry of the word; and they are capable of hearing it with their bodily ears; though it is not profitable to them, for want of faith, yet faith comes hereby; and therefore it is right to attend upon the means, and hear the word.
(t) "super ossa haec", Starckius. (u) "De ossibus istis", Junius & Tremellius, Polanus, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
37:4 Prophesy--Proclaim God's quickening word to them. On account of this innate power of the divine word to effect its end, prophets are said to do that which they prophesy as about to be done (Jer 1:10).
37:437:4: Եւ ասէ ցիս. Որդի մարդոյ մարգարեա՛ց ՚ի վերայ ոսկերացդ այդոցիկ՝ եւ ասասցե՛ս ցդոսա. Ոսկե՛րք ցամաքեալք՝ լուարո՛ւք զպատգամս Տեառն։
4 Նա ասաց ինձ. «Մարդո՛ւ որդի, մարգարէացի՛ր այդ ոսկորների վրայ եւ ասա՛ դրանց. “Չորացա՛ծ ոսկորներ, լսեցէ՛ք Տիրոջ պատգամները:
4 Ինծի ըսաւ. «Այս ոսկորներուն վրայ մարգարէութիւն ըրէ՛ ու անոնց ըսէ՛. ‘Ո՛վ չորցած ոսկորներ, Տէրոջը խօսքը լսեցէ՛ք։
Եւ ասէ ցիս. [793]Որդի մարդոյ,`` մարգարեաց ի վերայ ոսկերացդ այդոցիկ եւ ասասցես ցդոսա. Ոսկերք ցամաքեալք, լուարուք զպատգամս Տեառն:

37:4: Եւ ասէ ցիս. Որդի մարդոյ մարգարեա՛ց ՚ի վերայ ոսկերացդ այդոցիկ՝ եւ ասասցե՛ս ցդոսա. Ոսկե՛րք ցամաքեալք՝ լուարո՛ւք զպատգամս Տեառն։
4 Նա ասաց ինձ. «Մարդո՛ւ որդի, մարգարէացի՛ր այդ ոսկորների վրայ եւ ասա՛ դրանց. “Չորացա՛ծ ոսկորներ, լսեցէ՛ք Տիրոջ պատգամները:
4 Ինծի ըսաւ. «Այս ոսկորներուն վրայ մարգարէութիւն ըրէ՛ ու անոնց ըսէ՛. ‘Ո՛վ չորցած ոսկորներ, Տէրոջը խօսքը լսեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
37:437:4 И сказал мне: изреки пророчество на кости сии и скажи им: >
37:5 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master τοῖς ο the ὀστέοις οστεον bone τούτοις ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I φέρω φερω carry; bring εἰς εις into; for ὑμᾶς υμας you πνεῦμα πνευμα spirit; wind ζωῆς ζωη life; vitality
37:5 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH לָ lā לְ to † הַ the עֲצָמֹ֖ות ʕᵃṣāmˌôṯ עֶצֶם bone הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these הִנֵּ֨ה hinnˌē הִנֵּה behold אֲנִ֜י ʔᵃnˈî אֲנִי i מֵבִ֥יא mēvˌî בוא come בָכֶ֛ם vāḵˈem בְּ in ר֖וּחַ rˌûₐḥ רוּחַ wind וִ wi וְ and חְיִיתֶֽם׃ ḥᵊyîṯˈem חיה be alive
37:5. haec dicit Dominus Deus ossibus his ecce ego intromittam in vos spiritum et vivetisThus saith the Lord God to these bones: Behold, I will send spirit into you, and you shall live.
5. Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live.
37:5. Thus says the Lord God to these bones: Behold, I will send spirit into you, and you shall live.
37:5. Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:
Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD:

37:4 И сказал мне: изреки пророчество на кости сии и скажи им: <<кости сухие! слушайте слово Господне!>>
37:5
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τοῖς ο the
ὀστέοις οστεον bone
τούτοις ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
φέρω φερω carry; bring
εἰς εις into; for
ὑμᾶς υμας you
πνεῦμα πνευμα spirit; wind
ζωῆς ζωη life; vitality
37:5
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
לָ לְ to
הַ the
עֲצָמֹ֖ות ʕᵃṣāmˌôṯ עֶצֶם bone
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
הִנֵּ֨ה hinnˌē הִנֵּה behold
אֲנִ֜י ʔᵃnˈî אֲנִי i
מֵבִ֥יא mēvˌî בוא come
בָכֶ֛ם vāḵˈem בְּ in
ר֖וּחַ rˌûₐḥ רוּחַ wind
וִ wi וְ and
חְיִיתֶֽם׃ ḥᵊyîṯˈem חיה be alive
37:5. haec dicit Dominus Deus ossibus his ecce ego intromittam in vos spiritum et vivetis
Thus saith the Lord God to these bones: Behold, I will send spirit into you, and you shall live.
37:5. Thus says the Lord God to these bones: Behold, I will send spirit into you, and you shall live.
37:5. Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. “Введу дух в вас, и оживете”. “Дух” - душу, дыхание жизни; посему LXX “дух животен” (не выражая “оживете”). Это общее выражение картинно развивается в подробностях ст. 6.
Adam Clarke: Commentary on the Bible - 1831
37:5: Behold, I will cause breath - רוח ruach signifies both soul, breath, and wind; and sometimes the Spirit of God. Soul is its proper meaning in this vision, where it refers to the bones: "I will cause the Soul to enter into you."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:5: I will: Eze 37:9, Eze 37:10, Eze 37:14; Gen 2:7; Psa 104:29, Psa 104:30; Joh 20:22; Rom 8:2; Eph 2:5
John Gill
37:5 Thus saith the Lord God unto these bones,.... By the prophet, who was sent to prophesy over them:
behold, I will cause breath to enter into you, and ye shall live; and none could do this but the living God, who breathed the breath of life into Adam at first, and he became a living soul; to which there seems to be an allusion here; and when the Lord puts his Spirit into men, or bestows his grace on them, then they shall live, and not till then.
Robert Jamieson, A. R. Fausset and David Brown
37:5 I . . . cause breath to enter into you--So Is 26:19, containing the same vision, refers primarily to Israel's restoration. Compare as to God's renovation of the earth and all its creatures hereafter by His breath, Ps 104:30.
ye shall live--come to life again.
37:537:5: Ա՛յսպէս ասէ Տէր Տէր ցոսկերսդ ցայդոսիկ. Ահաւասիկ ե՛ս ածից ՚ի վերայ ձեր շո՛ւնչ կենդանի[12886]. [12886] Ոմանք. Ես ածեմ ՚ի վերայ ձեր։
5 Այսպէս է ասում Տէր Աստուած այդ ոսկորներիդ. ‘ Ահա ես ձեզ վրայ կենդանի շունչ ե մ բերելու,
5 Այսպէս կ’ըսէ Տէր Եհովան այս ոսկորներուն. «Ահա ես ձեր մէջ հոգի պիտի դնեմ ու պիտի կենդանանաք
Այսպէս ասէ Տէր Տէր ցոսկերսդ ցայդոսիկ. Ահաւասիկ ես ածից ի վերայ ձեր շունչ [794]կենդանի:

37:5: Ա՛յսպէս ասէ Տէր Տէր ցոսկերսդ ցայդոսիկ. Ահաւասիկ ե՛ս ածից ՚ի վերայ ձեր շո՛ւնչ կենդանի[12886].
[12886] Ոմանք. Ես ածեմ ՚ի վերայ ձեր։
5 Այսպէս է ասում Տէր Աստուած այդ ոսկորներիդ. ‘ Ահա ես ձեզ վրայ կենդանի շունչ ե մ բերելու,
5 Այսպէս կ’ըսէ Տէր Եհովան այս ոսկորներուն. «Ահա ես ձեր մէջ հոգի պիտի դնեմ ու պիտի կենդանանաք
zohrab-1805▾ eastern-1994▾ western am▾
37:537:5 Так говорит Господь Бог костям сим: вот, Я введу дух в вас, и оживете.
37:6 καὶ και and; even δώσω διδωμι give; deposit ἐφ᾿ επι in; on ὑμᾶς υμας you νεῦρα νευρον and; even ἀνάξω αναγω lead up; head up ἐφ᾿ επι in; on ὑμᾶς υμας you σάρκας σαρξ flesh καὶ και and; even ἐκτενῶ εκτεινω extend ἐφ᾿ επι in; on ὑμᾶς υμας you δέρμα δερμα skin καὶ και and; even δώσω διδωμι give; deposit πνεῦμά πνευμα spirit; wind μου μου of me; mine εἰς εις into; for ὑμᾶς υμας you καὶ και and; even ζήσεσθε ζαω live; alive καὶ και and; even γνώσεσθε γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master
37:6 וְ wᵊ וְ and נָתַתִּי֩ nāṯattˌî נתן give עֲלֵיכֶ֨ם ʕᵃlêḵˌem עַל upon גִּדִ֜ים giḏˈîm גִּיד sinew וְֽ wᵊˈ וְ and הַעֲלֵתִ֧י haʕᵃlēṯˈî עלה ascend עֲלֵיכֶ֣ם ʕᵃlêḵˈem עַל upon בָּשָׂ֗ר bāśˈār בָּשָׂר flesh וְ wᵊ וְ and קָרַמְתִּ֤י qāramtˈî קרם spread עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon עֹ֔ור ʕˈôr עֹור skin וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give בָכֶ֛ם vāḵˈem בְּ in ר֖וּחַ rˌûₐḥ רוּחַ wind וִ wi וְ and חְיִיתֶ֑ם ḥᵊyîṯˈem חיה be alive וִ wi וְ and ידַעְתֶּ֖ם yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:6. et dabo super vos nervos et succrescere faciam super vos carnes et superextendam in vobis cutem et dabo vobis spiritum et vivetis et scietis quia ego DominusAnd I will lay sinews upon you, and will cause flesh to grow over you, and will cover you with skin: and I will give you spirit and you shall live, and you shall know that I am the Lord.
6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.
37:6. And I will set sinews upon you, and I will cause flesh to grow over you, and I will extend skin over you. And I will give you spirit, and you shall live. And you shall know that I am the Lord.”
37:6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I [am] the LORD.
Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:

37:5 Так говорит Господь Бог костям сим: вот, Я введу дух в вас, и оживете.
37:6
καὶ και and; even
δώσω διδωμι give; deposit
ἐφ᾿ επι in; on
ὑμᾶς υμας you
νεῦρα νευρον and; even
ἀνάξω αναγω lead up; head up
ἐφ᾿ επι in; on
ὑμᾶς υμας you
σάρκας σαρξ flesh
καὶ και and; even
ἐκτενῶ εκτεινω extend
ἐφ᾿ επι in; on
ὑμᾶς υμας you
δέρμα δερμα skin
καὶ και and; even
δώσω διδωμι give; deposit
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
εἰς εις into; for
ὑμᾶς υμας you
καὶ και and; even
ζήσεσθε ζαω live; alive
καὶ και and; even
γνώσεσθε γινωσκω know
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
37:6
וְ wᵊ וְ and
נָתַתִּי֩ nāṯattˌî נתן give
עֲלֵיכֶ֨ם ʕᵃlêḵˌem עַל upon
גִּדִ֜ים giḏˈîm גִּיד sinew
וְֽ wᵊˈ וְ and
הַעֲלֵתִ֧י haʕᵃlēṯˈî עלה ascend
עֲלֵיכֶ֣ם ʕᵃlêḵˈem עַל upon
בָּשָׂ֗ר bāśˈār בָּשָׂר flesh
וְ wᵊ וְ and
קָרַמְתִּ֤י qāramtˈî קרם spread
עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon
עֹ֔ור ʕˈôr עֹור skin
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
בָכֶ֛ם vāḵˈem בְּ in
ר֖וּחַ rˌûₐḥ רוּחַ wind
וִ wi וְ and
חְיִיתֶ֑ם ḥᵊyîṯˈem חיה be alive
וִ wi וְ and
ידַעְתֶּ֖ם yḏaʕtˌem ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:6. et dabo super vos nervos et succrescere faciam super vos carnes et superextendam in vobis cutem et dabo vobis spiritum et vivetis et scietis quia ego Dominus
And I will lay sinews upon you, and will cause flesh to grow over you, and will cover you with skin: and I will give you spirit and you shall live, and you shall know that I am the Lord.
37:6. And I will set sinews upon you, and I will cause flesh to grow over you, and I will extend skin over you. And I will give you spirit, and you shall live. And you shall know that I am the Lord.”
37:6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. “Обложу”. Евр глаг. карам ap. leg. (только ст. 8: и Сир по евр. XLIII:20); может быть, анатомический термин. Жилы, плоть, кожа - естественный порядок. Свидетельство об анатомических познаниях древности: роль нервов (жилы) в организме. “Дух” главное, поставленный, как такое, в 5: ст. на первом месте, здесь ставится на своем месте: ср. ст. 9. LXX. “Дух Мой”: Дух Св., источник жизни; избегается видимая тавтология со ст. 5. - “И узнаете, что Я Господь”. Ничто так не говорит о всемогуществе Божием, как воскресение.
Adam Clarke: Commentary on the Bible - 1831
37:6: I will lay sinews upon you - Observe the progress:
1. Here are the bones.
2. The ligaments, called here sinews, are to be added in order to unite the bones, that the skeleton might be complete.
3. The flesh (the whole muscular system, the subjacent and superjacent muscles, including the arterial and venous system) clothes this skeleton.
4. The skin (the dermis and epidermis, or cutis and cuticle) envelopes the whole of these muscles or flesh; and now these bodies are in the state that the body of Adam was before it received the animal and intellectual principle from God.
5. There was no breath in them - they had not yet received their souls.
6. The wind, רוח ruach, the soul, came into them. They were endued with animal and intellectual life; and they arose and evidenced a complete restoration to life, and began to perform its functions, Eze 37:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:6: I will: Eze 37:8-10
ye shall: Eze 37:14, Eze 6:7, Eze 6:13, Eze 7:4, Eze 7:9, Eze 11:10, Eze 11:12, Eze 20:38, Eze 28:22-26, Eze 32:15, Eze 34:27; Eze 35:9, Eze 35:12, Eze 35:15, Eze 38:23, Eze 39:6, Eze 39:22, Eze 39:28; Deu 29:6; Kg1 20:28; Isa 49:23; Joe 2:27, Joe 3:17
John Gill
37:6 And I will lay sinews upon you, and I will bring up flesh upon you,.... That is, before he should cause breath to enter into them; for though it is first mentioned, it is the last done: this is the orderly process; first sinews are laid to join the bones together; then flesh is laid to cover them, and fill up all vacancies, and form muscles to make the bones capable of motion:
and cover you with skin; both bones, sinews, and flesh; for this is uppermost of all, and which makes the whole smooth and beautiful. Job expresses his formation in much such language, "thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews", Job 10:11,
and put breath in you, and ye shall live; which is repeated for the confirmation of it:
and ye shall know that I am the Lord; the Lord God omnipotent, the Lord gracious and merciful, and your Lord and God: so men, when they are called by grace, know the Lord, they did not before; having an experience of his powerful and efficacious grace upon their hearts, they know him to be theirs and own and acknowledge him, and profess him before men.
Robert Jamieson, A. R. Fausset and David Brown
37:6 ye shall know that I am the Lord--by the actual proof of My divinity which I will give in reviving Israel.
37:637:6: եւ տաց ՚ի ձեզ ջիլս, եւ ածից ՚ի վերայ ձեր մարմինս, եւ ձգեցից ՚ի վերայ ձեր մորթ. եւ տաց զոգի իմ ՚ի ձեզ, եւ լինիջիք կենդանի. եւ ծանիջիք թէ ես եմ Տէր[12887]. [12887] Ոմանք. Եւ տաց ձեզ ջիլս։ Ոսկան. Եւ տաց ՚ի ձեզ մար՛՛։
6 ձեզ ջղեր եմ տալու, ձեզ վրայ միս եմ բերելու եւ մաշկ քաշելու, իմ հոգին եմ տալու ձեզ, եւ դուք կենդանանալու էք: Եւ պիտի իմանաք, որ ես եմ Տէրը”»:
6 Եւ ձեր վրայ ջիղեր պիտի դնեմ ու ձեզ միսով պիտի պատեմ ու ձեզ մորթով պիտի ծածկեմ եւ ձեր մէջ շունչ պիտի դնեմ ու պիտի կենդանանաք եւ պիտի գիտնաք թէ ես եմ Տէրը»’»։
եւ տաց ի ձեզ ջիղս, եւ ածից ի վերայ ձեր մարմինս, եւ ձգեցից ի վերայ ձեր մորթ, եւ տաց զոգի [795]իմ ի ձեզ, եւ լինիջիք կենդանի, եւ ծանիջիք թէ ես եմ Տէր:

37:6: եւ տաց ՚ի ձեզ ջիլս, եւ ածից ՚ի վերայ ձեր մարմինս, եւ ձգեցից ՚ի վերայ ձեր մորթ. եւ տաց զոգի իմ ՚ի ձեզ, եւ լինիջիք կենդանի. եւ ծանիջիք թէ ես եմ Տէր[12887].
[12887] Ոմանք. Եւ տաց ձեզ ջիլս։ Ոսկան. Եւ տաց ՚ի ձեզ մար՛՛։
6 ձեզ ջղեր եմ տալու, ձեզ վրայ միս եմ բերելու եւ մաշկ քաշելու, իմ հոգին եմ տալու ձեզ, եւ դուք կենդանանալու էք: Եւ պիտի իմանաք, որ ես եմ Տէրը”»:
6 Եւ ձեր վրայ ջիղեր պիտի դնեմ ու ձեզ միսով պիտի պատեմ ու ձեզ մորթով պիտի ծածկեմ եւ ձեր մէջ շունչ պիտի դնեմ ու պիտի կենդանանաք եւ պիտի գիտնաք թէ ես եմ Տէրը»’»։
zohrab-1805▾ eastern-1994▾ western am▾
37:637:6 И обложу вас жилами, и выращу на вас плоть, и покрою вас кожею, и введу в вас дух, и оживете, и узнаете, что Я Господь.
37:7 καὶ και and; even ἐπροφήτευσα προφητευω prophesy καθὼς καθως just as / like ἐνετείλατό εντελλομαι direct; enjoin μοι μοι me καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἐμὲ εμε me προφητεῦσαι προφητευω prophesy καὶ και and; even ἰδοὺ ιδου see!; here I am σεισμός σεισμος earthquake καὶ και and; even προσήγαγε προσαγω lead toward; head toward τὰ ο the ὀστᾶ οστεον bone ἑκάτερον εκατερος to; toward τὴν ο the ἁρμονίαν αρμονια he; him
37:7 וְ wᵊ וְ and נִבֵּ֖אתִי nibbˌēṯî נבא speak as prophet כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צֻוֵּ֑יתִי ṣuwwˈêṯî צוה command וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be קֹ֤ול qˈôl קֹול sound כְּ kᵊ כְּ as הִנָּֽבְאִי֙ hinnˈāvᵊʔî נבא speak as prophet וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold רַ֔עַשׁ rˈaʕaš רַעַשׁ quaking וַ wa וְ and תִּקְרְב֣וּ ttiqrᵊvˈû קרב approach עֲצָמֹ֔ות ʕᵃṣāmˈôṯ עֶצֶם bone עֶ֖צֶם ʕˌeṣem עֶצֶם bone אֶל־ ʔel- אֶל to עַצְמֹֽו׃ ʕaṣmˈô עֶצֶם bone
37:7. et prophetavi sicut praeceperat mihi factus est autem sonitus prophetante me et ecce commotio et accesserunt ossa ad ossa unumquodque ad iuncturam suamAnd I prophesied as he had commanded me: and as I prophesied there was a noise, and behold a commotion: and the bones came together, each one, its joint.
7. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold an earthquake, and the bones came together, bone to his bone.
37:7. And I prophesied, just as he had instructed me. But a noise occurred, as I was prophesying, and behold: a commotion. And the bones joined together, each one at its joint.
37:7. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.
And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I [am] the LORD:

37:6 И обложу вас жилами, и выращу на вас плоть, и покрою вас кожею, и введу в вас дух, и оживете, и узнаете, что Я Господь.
37:7
καὶ και and; even
ἐπροφήτευσα προφητευω prophesy
καθὼς καθως just as / like
ἐνετείλατό εντελλομαι direct; enjoin
μοι μοι me
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἐμὲ εμε me
προφητεῦσαι προφητευω prophesy
καὶ και and; even
ἰδοὺ ιδου see!; here I am
σεισμός σεισμος earthquake
καὶ και and; even
προσήγαγε προσαγω lead toward; head toward
τὰ ο the
ὀστᾶ οστεον bone
ἑκάτερον εκατερος to; toward
τὴν ο the
ἁρμονίαν αρμονια he; him
37:7
וְ wᵊ וְ and
נִבֵּ֖אתִי nibbˌēṯî נבא speak as prophet
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צֻוֵּ֑יתִי ṣuwwˈêṯî צוה command
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
קֹ֤ול qˈôl קֹול sound
כְּ kᵊ כְּ as
הִנָּֽבְאִי֙ hinnˈāvᵊʔî נבא speak as prophet
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
רַ֔עַשׁ rˈaʕaš רַעַשׁ quaking
וַ wa וְ and
תִּקְרְב֣וּ ttiqrᵊvˈû קרב approach
עֲצָמֹ֔ות ʕᵃṣāmˈôṯ עֶצֶם bone
עֶ֖צֶם ʕˌeṣem עֶצֶם bone
אֶל־ ʔel- אֶל to
עַצְמֹֽו׃ ʕaṣmˈô עֶצֶם bone
37:7. et prophetavi sicut praeceperat mihi factus est autem sonitus prophetante me et ecce commotio et accesserunt ossa ad ossa unumquodque ad iuncturam suam
And I prophesied as he had commanded me: and as I prophesied there was a noise, and behold a commotion: and the bones came together, each one, its joint.
37:7. And I prophesied, just as he had instructed me. But a noise occurred, as I was prophesying, and behold: a commotion. And the bones joined together, each one at its joint.
37:7. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. “Когда я пророчествовал” о чем, ст. 5: и сл.; см. объяснение ст. 4. - “Прозошел шум”, сначала, вероятно, настолько глухой и неопределенный, что пророк не мог определить, откуда он; а потом этот шум определился как “движение” евр. рааш, слово которым обозначается землетрясение в III:12: (но в XII:18: “трепет”), посему слав. “трус”, должно быть движение между костями от удара их друг о друга, весь ужас которого легко представить и которое если не силою, то впечатлением напоминало землетрясение. Посему излишне предположение Клифота, что шум был звук трубы или голос Божий, по которому воскреснут тела, а движение содрогание земли, имеющее открыть гробы при воскресении. “Кость с костью своей”, с которою она должна быть связана, для чего каждой кости нужно было передвинуться на большее или меньшее расстояние; отсюда шум и движение.
Albert Barnes: Notes on the Bible - 1834
37:7: Bone to his bone - i. e., to its proper place in the frame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:7: I prophesied as: Jer 13:5-7, Jer 26:8; Act 4:19, Act 5:20-29
there: Kg1 19:11-13; Act 2:2, Act 2:37, Act 16:26-29
John Gill
37:7 So I prophesied as I was commanded,.... The prophet was not disobedient to the heavenly vision; he was right to observe the orders and instructions given, whatever were the issue and success of them; that he was to leave with the Lord, and did. So Gospel ministers prophesy or preach according to the commission given them, and leave their work with the Lord: this was the first prophesying; for there is another after mentioned: these two are carefully to be observed and distinguished, different effects following the one and the other: this was a prophesying to the dry bones, upon them, over them, and concerning them; and what is next related was the consequence of it;
and as I prophesied, there was a noise; or, "a voice" (w); this, in the literal sense, was the proclamation by Cyrus, giving the Jews leave to return to their own land, Ezra 1:1, at the revival of the interest of Christ, a great voice will be heard from heaven, saying to the witnesses, come up hither, Rev_ 11:12, and at the descent of Christ to raise his dead first, there will be the voice of the archangel, and the trump of God, Th1 4:16, and, as while the prophet was prophesying, there was not only his voice heard, but the voice of God, perhaps a thunder clap: so in the ministry of the Gospel there is a voice heard, which, at first, is only externally heard; men hear a noise, a voice, but it is a confused one; they do not know what to make of it, and yet it has some effect upon them; it causes a noise in them, an outcry about sin, and hell, and damnation; and yet, at present, no spiritual life or breath is in them:
and behold a shaking; of the bones; a rattling among them, as may be conceived must be where there is, as here, a tumbling of dry bones one over another, to get to their proper bone: so in the first effect of the word upon the conscience of a sinner, which works wrath there, there is a shaking and trembling through fear of damnation; which in some issues in real conversion, as in Saul and the jailer, Acts 9:6, but in others it goes off again, and comes to nothing, as in Felix, Acts 24:25,
and the bones came together, bone to his bone: so the Jews scattered up and down in the provinces of Babylon gathered together upon the proclamation of Cyrus, and went up in a body to their own land; as they will do also at the time of their conversion, Hos 1:11, thus, when persons are only under slight convictions, they may gather together, and have their religious meetings and societies, and yet be only a parcel of dry bones, without any spiritual life and breath in them.
(w) "et exstitit vox", Cocceius, Starckius; "et fuit vox", Montanus.
John Wesley
37:7 Prophesied - Declared these promises. As I prophesied - While I was prophesying. A noise - A rattling of the bones in their motion. A shaking - A trembling or commotion among the bones, enough to manifest a divine presence, working among them. Came together - Glided nearer and nearer, 'till each bone met the bone to which it was to be joined. Of all the bones of all those numerous slain, not one was missing, not one missed its way, not one missed its place, but each knew and found its fellow. Thus in the resurrection of the dead, the scattered atoms shall be arranged in their proper place and order, and every bone come to his bone, by the same wisdom and power by which they were first formed in the womb of her that is with child.
Robert Jamieson, A. R. Fausset and David Brown
37:7 noise--of the bones when coming in mutual collision. Perhaps referring to the decree of Cyrus, or the noise of the Jews' exultation at their deliverance and return.
bones came together--literally, "ye bones came together"; as in Jer 49:11 (Hebrew), "ye widows of thine shall trust in Me." The second person puts the scene vividly before one's eyes, for the whole resurrection scene is a prophecy in action to render more palpably to the people the prophecy in word (Ezek 37:21).
37:737:7: եւ մարգարէացայ որպէս եւ հրաման ետ ինձ Տէր։ Եւ եղեւ բարբառ ՚ի մարգարէանալն իմում, եւ ահա շարժո՛ւմն. եւ մերձեցաւ ոսկր առ ոսկր առ իւրաքանչիւր յօդս.
7 Ես մարգարէացայ, ինչպէս որ հրամայել էր ինձ Տէրը: Ու երբ մարգարէացայ, մի ձայն լսեցի. յետոյ շարժում եղաւ. եւ ոսկորը ոսկորի հետ մօտեցաւ բոլոր յօդերին:
7 Ես մարգարէութիւն ըրի ինչպէս ինծի հրամայուեցաւ ու հազիւ թէ մարգարէացայ՝ ձայն մը լսուեցաւ, շարժում մը եղաւ ու ոսկորները իրարու մօտեցան՝ ոսկորը իր ոսկորին։
Եւ մարգարէացայ որպէս եւ հրաման ետ ինձ Տէր: Եւ եղեւ բարբառ ի մարգարէանալն իմում, եւ ահա շարժումն. եւ մերձեցաւ ոսկր առ ոսկր առ իւրաքանչիւր յօդս:

37:7: եւ մարգարէացայ որպէս եւ հրաման ետ ինձ Տէր։ Եւ եղեւ բարբառ ՚ի մարգարէանալն իմում, եւ ահա շարժո՛ւմն. եւ մերձեցաւ ոսկր առ ոսկր առ իւրաքանչիւր յօդս.
7 Ես մարգարէացայ, ինչպէս որ հրամայել էր ինձ Տէրը: Ու երբ մարգարէացայ, մի ձայն լսեցի. յետոյ շարժում եղաւ. եւ ոսկորը ոսկորի հետ մօտեցաւ բոլոր յօդերին:
7 Ես մարգարէութիւն ըրի ինչպէս ինծի հրամայուեցաւ ու հազիւ թէ մարգարէացայ՝ ձայն մը լսուեցաւ, շարժում մը եղաւ ու ոսկորները իրարու մօտեցան՝ ոսկորը իր ոսկորին։
zohrab-1805▾ eastern-1994▾ western am▾
37:737:7 Я изрек пророчество, как повелено было мне; и когда я пророчествовал, произошел шум, и вот движение, и стали сближаться кости, кость с костью своею.
37:8 καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ἐπ᾿ επι in; on αὐτὰ αυτος he; him νεῦρα νευρον and; even σάρκες σαρξ flesh ἐφύοντο φυω sprout καὶ και and; even ἀνέβαινεν αναβαινω step up; ascend ἐπ᾿ επι in; on αὐτὰ αυτος he; him δέρμα δερμα skin ἐπάνω επανω upon; above καὶ και and; even πνεῦμα πνευμα spirit; wind οὐκ ου not ἦν ειμι be ἐν εν in αὐτοῖς αυτος he; him
37:8 וְ wᵊ וְ and רָאִ֜יתִי rāʔˈîṯî ראה see וְ wᵊ וְ and הִנֵּֽה־ hinnˈē- הִנֵּה behold עֲלֵיהֶ֤ם ʕᵃlêhˈem עַל upon גִּדִים֙ giḏîm גִּיד sinew וּ û וְ and בָשָׂ֣ר vāśˈār בָּשָׂר flesh עָלָ֔ה ʕālˈā עלה ascend וַ wa וְ and יִּקְרַ֧ם yyiqrˈam קרם spread עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon עֹ֖ור ʕˌôr עֹור skin מִ mi מִן from לְ lᵊ לְ to מָ֑עְלָה mˈāʕᵊlā מַעַל top וְ wᵊ וְ and ר֖וּחַ rˌûₐḥ רוּחַ wind אֵ֥ין ʔˌên אַיִן [NEG] בָּהֶֽם׃ bāhˈem בְּ in
37:8. et vidi et ecce super ea nervi et carnes ascenderunt et extenta est in eis cutis desuper et spiritum non habebantAnd I saw, and behold the sinews, and the flesh came up upon them: and the skin was stretched out over them, but there was no spirit in them.
8. And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above: but there was no breath in them.
37:8. And I saw, and behold: sinews and flesh rose up over them; and skin was extended over them. But they had no spirit within them.
37:8. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but [there was] no breath in them.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone:

37:7 Я изрек пророчество, как повелено было мне; и когда я пророчествовал, произошел шум, и вот движение, и стали сближаться кости, кость с костью своею.
37:8
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
νεῦρα νευρον and; even
σάρκες σαρξ flesh
ἐφύοντο φυω sprout
καὶ και and; even
ἀνέβαινεν αναβαινω step up; ascend
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
δέρμα δερμα skin
ἐπάνω επανω upon; above
καὶ και and; even
πνεῦμα πνευμα spirit; wind
οὐκ ου not
ἦν ειμι be
ἐν εν in
αὐτοῖς αυτος he; him
37:8
וְ wᵊ וְ and
רָאִ֜יתִי rāʔˈîṯî ראה see
וְ wᵊ וְ and
הִנֵּֽה־ hinnˈē- הִנֵּה behold
עֲלֵיהֶ֤ם ʕᵃlêhˈem עַל upon
גִּדִים֙ giḏîm גִּיד sinew
וּ û וְ and
בָשָׂ֣ר vāśˈār בָּשָׂר flesh
עָלָ֔ה ʕālˈā עלה ascend
וַ wa וְ and
יִּקְרַ֧ם yyiqrˈam קרם spread
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
עֹ֖ור ʕˌôr עֹור skin
מִ mi מִן from
לְ lᵊ לְ to
מָ֑עְלָה mˈāʕᵊlā מַעַל top
וְ wᵊ וְ and
ר֖וּחַ rˌûₐḥ רוּחַ wind
אֵ֥ין ʔˌên אַיִן [NEG]
בָּהֶֽם׃ bāhˈem בְּ in
37:8. et vidi et ecce super ea nervi et carnes ascenderunt et extenta est in eis cutis desuper et spiritum non habebant
And I saw, and behold the sinews, and the flesh came up upon them: and the skin was stretched out over them, but there was no spirit in them.
37:8. And I saw, and behold: sinews and flesh rose up over them; and skin was extended over them. But they had no spirit within them.
37:8. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but [there was] no breath in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Оживление мертвых пророк мог проследить только до момента, когда им еще не достает одного, - последнего и самого важного, - жизни. Этим сильный переход от жизни к смерти, переход самый решительный, изолируется от остальных процессом восстановления мертвых и выдвигается как особенно важный (Берт.).
John Gill
37:8 And when I beheld, lo, the sinews and the flesh came up upon them,.... And they began to look like men, in the shape of men, and were a body of them, as the Jews did when gathered together:
and the skin covered them above; and so looked comely and beautiful, as in the proper form of men; as did the Jews enriched and protected by Cyrus: and this may be an image of such persons so far wrought upon under the word as to look like Christians; to have the form of godliness, and appear outwardly righteous before men, submitting to ordinances, and performing the duties of religion; and yet no principle of spiritual life in them; but, like Adam's body, of the earth, earthly, and breathless, before the breath of life was breathed into it; so here, but there was no breath in them; no spirit in the Jews to return to their land, though they had liberty, till the Lord stirred up their spirits, Ezra 1:5, all this, in a spiritual sense, shows how far persons may go under temporary convictions by the word, and yet not be living Christians.
John Wesley
37:8 Came up - Gradually spreading itself.
Robert Jamieson, A. R. Fausset and David Brown
37:8 So far, they were only cohering in order as unsightly skeletons. The next step, that of covering them successively with sinews, skin, and flesh, gives them beauty; but still "no breath" of life in them. This may imply that Israel hereafter, as at the restoration from Babylon was the case in part, shall return to Judea unconverted at first (Zech 13:8-9). Spiritually: a man may assume all the semblances of spiritual life, yet have none, and so be dead before God.
37:837:8: եւ տեսի եւ ահա ջիլք եւ մարմինք պատէին, եւ ձգէր ՚ի վերայ նոցա մորթ. եւ շունչ ո՛չ գոյր ՚ի նոսա։
8 Տեսայ, որ ջղերն ու մսերը պատում էին ոսկորները, նրանց վրայ մաշկ էր ձգւում, բայց դրանց մէջ դեռ շունչ չկար:
8 Տեսայ թէ անոնք ջիղերով ու միսով պատուեցան ու մորթով ծածկուեցան, բայց անոնց մէջ շունչ չկար։
Եւ տեսի եւ ահա [796]ջիղք եւ մարմինք պատէին, եւ ձգէր ի վերայ նոցա մորթ[797], եւ շունչ ոչ գոյր ի նոսա:

37:8: եւ տեսի եւ ահա ջիլք եւ մարմինք պատէին, եւ ձգէր ՚ի վերայ նոցա մորթ. եւ շունչ ո՛չ գոյր ՚ի նոսա։
8 Տեսայ, որ ջղերն ու մսերը պատում էին ոսկորները, նրանց վրայ մաշկ էր ձգւում, բայց դրանց մէջ դեռ շունչ չկար:
8 Տեսայ թէ անոնք ջիղերով ու միսով պատուեցան ու մորթով ծածկուեցան, բայց անոնց մէջ շունչ չկար։
zohrab-1805▾ eastern-1994▾ western am▾
37:837:8 И видел я: и вот, жилы были на них, и плоть выросла, и кожа покрыла их сверху, а духа не было в них.
37:9 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me προφήτευσον προφητευω prophesy υἱὲ υιος son ἀνθρώπου ανθρωπος person; human προφήτευσον προφητευω prophesy ἐπὶ επι in; on τὸ ο the πνεῦμα πνευμα spirit; wind καὶ και and; even εἰπὸν επω say; speak τῷ ο the πνεύματι πνευμα spirit; wind τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐκ εκ from; out of τῶν ο the τεσσάρων τεσσαρες four πνευμάτων πνευμα spirit; wind ἐλθὲ ερχομαι come; go καὶ και and; even ἐμφύσησον εμφυσαω blow in / on εἰς εις into; for τοὺς ο the νεκροὺς νεκρος dead τούτους ουτος this; he καὶ και and; even ζησάτωσαν ζαω live; alive
37:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to הִנָּבֵ֖א hinnāvˌē נבא speak as prophet אֶל־ ʔel- אֶל to הָ hā הַ the ר֑וּחַ rˈûₐḥ רוּחַ wind הִנָּבֵ֣א hinnāvˈē נבא speak as prophet בֶן־ ven- בֵּן son אָ֠דָם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and אָמַרְתָּ֙ ʔāmartˌā אמר say אֶל־ ʔel- אֶל to הָ hā הַ the ר֜וּחַ rˈûₐḥ רוּחַ wind כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH מֵ mē מִן from אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four רוּחֹות֙ rûḥôṯ רוּחַ wind בֹּ֣אִי bˈōʔî בוא come הָ hā הַ the ר֔וּחַ rˈûₐḥ רוּחַ wind וּ û וְ and פְחִ֛י fᵊḥˈî נפח blow בַּ ba בְּ in † הַ the הֲרוּגִ֥ים hᵃrûḡˌîm הרג kill הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these וְ wᵊ וְ and יִֽחְיֽוּ׃ yˈiḥyˈû חיה be alive
37:9. et dixit ad me vaticinare ad spiritum vaticinare fili hominis et dices ad spiritum haec dicit Dominus Deus a quattuor ventis veni spiritus et insufla super interfectos istos et revivescantAnd he said to me: Prophesy to the spirit, prophesy, O son of man, and say to the spirit: Thus saith the Lord God: Come, spirit, from the four winds, and blow upon these slain, and let them live again.
9. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.
37:9. And he said to me: “Prophesy to the spirit! Prophesy, O son of man, and you shall say to the spirit: Thus says the Lord God: Approach, O spirit, from the four winds, and blow across these ones who were slain, and revive them.”
37:9. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live.
And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but [there was] no breath in them:

37:8 И видел я: и вот, жилы были на них, и плоть выросла, и кожа покрыла их сверху, а духа не было в них.
37:9
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
προφήτευσον προφητευω prophesy
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
προφήτευσον προφητευω prophesy
ἐπὶ επι in; on
τὸ ο the
πνεῦμα πνευμα spirit; wind
καὶ και and; even
εἰπὸν επω say; speak
τῷ ο the
πνεύματι πνευμα spirit; wind
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐκ εκ from; out of
τῶν ο the
τεσσάρων τεσσαρες four
πνευμάτων πνευμα spirit; wind
ἐλθὲ ερχομαι come; go
καὶ και and; even
ἐμφύσησον εμφυσαω blow in / on
εἰς εις into; for
τοὺς ο the
νεκροὺς νεκρος dead
τούτους ουτος this; he
καὶ και and; even
ζησάτωσαν ζαω live; alive
37:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
הִנָּבֵ֖א hinnāvˌē נבא speak as prophet
אֶל־ ʔel- אֶל to
הָ הַ the
ר֑וּחַ rˈûₐḥ רוּחַ wind
הִנָּבֵ֣א hinnāvˈē נבא speak as prophet
בֶן־ ven- בֵּן son
אָ֠דָם ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
אָמַרְתָּ֙ ʔāmartˌā אמר say
אֶל־ ʔel- אֶל to
הָ הַ the
ר֜וּחַ rˈûₐḥ רוּחַ wind
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
מֵ מִן from
אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four
רוּחֹות֙ rûḥôṯ רוּחַ wind
בֹּ֣אִי bˈōʔî בוא come
הָ הַ the
ר֔וּחַ rˈûₐḥ רוּחַ wind
וּ û וְ and
פְחִ֛י fᵊḥˈî נפח blow
בַּ ba בְּ in
הַ the
הֲרוּגִ֥ים hᵃrûḡˌîm הרג kill
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
וְ wᵊ וְ and
יִֽחְיֽוּ׃ yˈiḥyˈû חיה be alive
37:9. et dixit ad me vaticinare ad spiritum vaticinare fili hominis et dices ad spiritum haec dicit Dominus Deus a quattuor ventis veni spiritus et insufla super interfectos istos et revivescant
And he said to me: Prophesy to the spirit, prophesy, O son of man, and say to the spirit: Thus saith the Lord God: Come, spirit, from the four winds, and blow upon these slain, and let them live again.
37:9. And he said to me: “Prophesy to the spirit! Prophesy, O son of man, and you shall say to the spirit: Thus says the Lord God: Approach, O spirit, from the four winds, and blow across these ones who were slain, and revive them.”
37:9. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Действие описывается во всех своих отдельных моментах, чем усиливается впечатление от чуда. Пророк должен еще раз проречь, чтобы дух вошел в тела, хотя это сделано уже в 7: ст., ср. 5: и 6: ст. Этим хорошо отмечается вся бездна, которая лежит между одушевленным творением и бездушным. Если дух по ст. 6: дается Богом, а здесь сам входит в тела, то в этом нет противоречия, так как и здесь он подчиняется воле Божией. Но все же Дух здесь по сравнению с Быт II:7, которое тут явно имеется в виду, является более самостоятельным деятелем; он представляется наполняющим весь мир, составляя как бы его дыхание, которое в человеке только как бы индивидуализируется. Это дыхание, конечно, должно иметь отношение к Духу Св., именно производиться им. Отсюда понятно, что оно входит в тело по проречению пророка, глаголющего тоже Духом Св. Такова сила слова Божия даже в устах человека; какова же должна была она быть в устах Сына, Слова Божия! (Тр.). Дух приходит “от четырех ветров”, т. е. со всех концов земли, в чем была надобность в виду множества убитых. Здесь кроме того намек и на собрание Израиля, рассеянного по всем “4: ветрам” по V:10; XII:14; XVII:21. В евр. получается двойное руах (“ветров” и “дух”), чего можно было бы избежать, но такое выражение должно быть намеренно, так как дыхание жизни в порыве ветра находить конкретное выражение. - “Убитых”. Впервые узнаем о костях, что они были от убитых, а не просто умерших. Но это в ранее само собою разумелось: поле с таким множеством костей на поверхности земли могло быть только полем битвы.
Adam Clarke: Commentary on the Bible - 1831
37:9: Prophesy unto the wind - רוח ruach. Address thyself to the soul, and command it to enter into these well-organized bodies, that they may live.
Come from the four winds - Souls, come frown all parts where ye are scattered; and reanimate these bodies from; which ye have been so long separated. The four winds signify all parts - in every direction. Literally it is, "Souls, come from the four souls;" "Breath, come from the four breaths;" or, "Wind, come from the four winds." But here רוח ruach has both of its most general meanings, wind or breath, and soul.
Albert Barnes: Notes on the Bible - 1834
37:9: The wind - Rather, as in the margin and as in Eze 37:5. The bones are the bones of the "slain," because the scene was one which was likely to occur in the time of the Chaldaean invasion, and the fact of violent death reminded the prophet of the miserable condition of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:9: wind: or, breath
Come: Eze 37:5, Eze 37:14; Sol 4:16; Joh 3:8
Geneva 1599
37:9 Then said he to me, Prophesy to the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four (b) winds, O breath, and breathe upon these slain, that they may live.
(b) Signifying all places where the Israelites were scattered that is, the faithful will be brought to the same unity of spirit and doctrine wherever they are scattered through the world.
John Gill
37:9 Then said he unto me, prophesy unto the wind,.... Before he had been prophesying to the bones, and over them; and something was done, but not to purpose, breath being wanting; wherefore he is bid to prophesy a second time, and that not to bones, but to the "wind", afterwards rendered "breath"; and may allude to the soul or breath of man reentering the body, as at a resurrection, which causes it to live: it signifies the "spirit" (x), for the same word is used for the wind, for breath, and for the spirit; and in the mystical sense may be applied to the Spirit of God: and if ever ministers prophesy or preach to purpose, it must be with a view to the Spirit of God, both to assist them in their work, and to make their ministrations effectual; without which, how many formal professors soever may be made, not one dead sinner will be quickened. The Syriac and Arabic versions render it, "concerning the Spirit": and to discourse concerning the person, operations, and grace of the Spirit, is one part of the Gospel ministry, and a means of the conversion of sinners.
Prophesy, son of man, and say to the wind; ministers must not only preach, but they must pray for the Spirit to accompany the word with his power, and make it the savour of life unto life:
thus saith the Lord, come from the four winds, O breath; or "spirit": because the Jews were to be brought from each of the parts where they were, as they will be at their conversion in the latter day; and so the Lord has a people in each of the parts of the world, that lie dead in sin, and must be quickened by the Spirit:
and breathe upon these slain, that they may live; though not slain with the sword, yet being as dead men, who are slain by death, are so called: so in a spiritual sense men are slain by sin, and are slain by the words of the Lord's mouth; killed with the law, the killing letter; and it is only the Spirit of God that can give them life; and the breath or spirit here is applied to the Spirit of the Messiah by the ancient Jews (y).
(x) "ad spiritum", Pagninus, Montanus, Cocceius, Starckius; "alloquens spiritum", Junius & Tremellius, Polanus. (y) Zohar in Nunb. fol. 92. 1.
John Wesley
37:9 Prophesy - Declare what my will is. O breath - The soul, whose emblem here is wind; which, as it gently blew upon these lifeless creatures, each was inspired with its own soul or spirit.
Robert Jamieson, A. R. Fausset and David Brown
37:9 wind--rather, the spirit of life or life-breath (Margin). For it is distinct from "the four winds" from which it is summoned.
from the four winds--implying that Israel is to be gathered from the four quarters of the earth (Is 43:5-6; Jer 31:8), even as they were "scattered into all the winds" (Ezek 5:10; Ezek 12:14; Ezek 17:21; compare Rev_ 7:1, Rev_ 7:4).
37:937:9: Եւ ասէ ցիս. Մարգարեա՛ց որդի մարդոյ, մարգարեա՛ց ՚ի վերայ շնչոյն, եւ ասասցես ցշունչն. Ա՛յսպէս ասէ Տէր Տէր. Ե՛կ շունչ ՚ի չորից հողմոց, եւ փչեա՛ ՚ի մեռեալս յայսոսիկ՝ եւ կեցցեն[12888]։ [12888] Ոմանք. Եւ փչեաց ՚ի մեռեալս յայսոսիկ։
9 Նա ասաց ինձ. «Մարգարէացի՛ր, մարդո՛ւ որդի, մարգարէացի՛ր շնչի վրայ եւ ասա՛ շնչին. “Այսպէս է ասում Տէր Աստուած. ‘ Ե՛կ, ո՛վ շունչ, չորս հողմերից, ու փչի՛ր մեռելների վրայ, եւ նրանք կը կենդանանան’“»:
9 Այն ատեն ինծի ըսաւ. «Շունչին մարգարէութիւն ըրէ՛։ Մարգարէութիւն ըրէ՛, որդի՛ մարդոյ ու շունչին ըսէ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ո՛վ շունչ, չորս հովերէն եկուր ու այս սպաննուածներուն վրայ փչէ՛, որպէս զի կենդանանան’»։
Եւ ասէ ցիս. Մարգարեաց, որդի մարդոյ, մարգարեաց [798]ի վերայ շնչոյն``, եւ ասասցես ցշունչն. Այսպէս ասէ Տէր Տէր. Եկ, շունչ, ի չորից հողմոց, եւ փչեա ի մեռեալս յայսոսիկ եւ կեցցեն:

37:9: Եւ ասէ ցիս. Մարգարեա՛ց որդի մարդոյ, մարգարեա՛ց ՚ի վերայ շնչոյն, եւ ասասցես ցշունչն. Ա՛յսպէս ասէ Տէր Տէր. Ե՛կ շունչ ՚ի չորից հողմոց, եւ փչեա՛ ՚ի մեռեալս յայսոսիկ՝ եւ կեցցեն[12888]։
[12888] Ոմանք. Եւ փչեաց ՚ի մեռեալս յայսոսիկ։
9 Նա ասաց ինձ. «Մարգարէացի՛ր, մարդո՛ւ որդի, մարգարէացի՛ր շնչի վրայ եւ ասա՛ շնչին. “Այսպէս է ասում Տէր Աստուած. ‘ Ե՛կ, ո՛վ շունչ, չորս հողմերից, ու փչի՛ր մեռելների վրայ, եւ նրանք կը կենդանանան’“»:
9 Այն ատեն ինծի ըսաւ. «Շունչին մարգարէութիւն ըրէ՛։ Մարգարէութիւն ըրէ՛, որդի՛ մարդոյ ու շունչին ըսէ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ո՛վ շունչ, չորս հովերէն եկուր ու այս սպաննուածներուն վրայ փչէ՛, որպէս զի կենդանանան’»։
zohrab-1805▾ eastern-1994▾ western am▾
37:937:9 Тогда сказал Он мне: изреки пророчество духу, изреки пророчество, сын человеческий, и скажи духу: так говорит Господь Бог: от четырех ветров приди, дух, и дохни на этих убитых, и они оживут.
37:10 καὶ και and; even ἐπροφήτευσα προφητευω prophesy καθότι καθοτι in that ἐνετείλατό εντελλομαι direct; enjoin μοι μοι me καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for αὐτοὺς αυτος he; him τὸ ο the πνεῦμα πνευμα spirit; wind καὶ και and; even ἔζησαν ζαω live; alive καὶ και and; even ἔστησαν ιστημι stand; establish ἐπὶ επι in; on τῶν ο the ποδῶν πους foot; pace αὐτῶν αυτος he; him συναγωγὴ συναγωγη gathering πολλὴ πολυς much; many σφόδρα σφοδρα vehemently; tremendously
37:10 וְ wᵊ וְ and הִנַּבֵּ֖אתִי hinnabbˌēṯî נבא speak as prophet כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֑נִי ṣiwwˈānî צוה command וַ wa וְ and תָּבֹוא֩ ttāvô בוא come בָהֶ֨ם vāhˌem בְּ in הָ hā הַ the ר֜וּחַ rˈûₐḥ רוּחַ wind וַ wa וְ and יִּֽחְי֗וּ yyˈiḥyˈû חיה be alive וַ wa וְ and יַּֽעַמְדוּ֙ yyˈaʕamᵊḏû עמד stand עַל־ ʕal- עַל upon רַגְלֵיהֶ֔ם raḡlêhˈem רֶגֶל foot חַ֖יִל ḥˌayil חַיִל power גָּדֹ֥ול gāḏˌôl גָּדֹול great מְאֹד־ mᵊʔōḏ- מְאֹד might מְאֹֽד׃ ס mᵊʔˈōḏ . s מְאֹד might
37:10. et prophetavi sicut praeceperat mihi et ingressus est in ea spiritus et vixerunt steteruntque super pedes suos exercitus grandis nimis valdeAnd I prophesied as he had commanded me: and the spirit came into them, and they lived: and they stood up upon their feet, an exceeding great army.
10. So I prophesied as he commanded me; and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.
37:10. And I prophesied, just as he had instructed me. And spirit entered into them, and they lived. And they stood upon their feet, an exceedingly great army.
37:10. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live:

37:9 Тогда сказал Он мне: изреки пророчество духу, изреки пророчество, сын человеческий, и скажи духу: так говорит Господь Бог: от четырех ветров приди, дух, и дохни на этих убитых, и они оживут.
37:10
καὶ και and; even
ἐπροφήτευσα προφητευω prophesy
καθότι καθοτι in that
ἐνετείλατό εντελλομαι direct; enjoin
μοι μοι me
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
αὐτοὺς αυτος he; him
τὸ ο the
πνεῦμα πνευμα spirit; wind
καὶ και and; even
ἔζησαν ζαω live; alive
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἐπὶ επι in; on
τῶν ο the
ποδῶν πους foot; pace
αὐτῶν αυτος he; him
συναγωγὴ συναγωγη gathering
πολλὴ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
37:10
וְ wᵊ וְ and
הִנַּבֵּ֖אתִי hinnabbˌēṯî נבא speak as prophet
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֑נִי ṣiwwˈānî צוה command
וַ wa וְ and
תָּבֹוא֩ ttāvô בוא come
בָהֶ֨ם vāhˌem בְּ in
הָ הַ the
ר֜וּחַ rˈûₐḥ רוּחַ wind
וַ wa וְ and
יִּֽחְי֗וּ yyˈiḥyˈû חיה be alive
וַ wa וְ and
יַּֽעַמְדוּ֙ yyˈaʕamᵊḏû עמד stand
עַל־ ʕal- עַל upon
רַגְלֵיהֶ֔ם raḡlêhˈem רֶגֶל foot
חַ֖יִל ḥˌayil חַיִל power
גָּדֹ֥ול gāḏˌôl גָּדֹול great
מְאֹד־ mᵊʔōḏ- מְאֹד might
מְאֹֽד׃ ס mᵊʔˈōḏ . s מְאֹד might
37:10. et prophetavi sicut praeceperat mihi et ingressus est in ea spiritus et vixerunt steteruntque super pedes suos exercitus grandis nimis valde
And I prophesied as he had commanded me: and the spirit came into them, and they lived: and they stood up upon their feet, an exceeding great army.
37:10. And I prophesied, just as he had instructed me. And spirit entered into them, and they lived. And they stood upon their feet, an exceedingly great army.
37:10. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. “Полчище”, так как кости были легшего в поле битвы войска; см. объяснение ст. 9. Но LXX: “собор”. В Талмуде (Sanhedr. XCII, 2) доказывается, что это воскресение имело место в действительности, что воскресшие возвратились в Ханаан и имели потомство; к потомству одного из воскресших причисляет себя и автор этого мнения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:10: the breath: Psa 104:30; Rev 11:11, Rev 20:4, Rev 20:5
John Gill
37:10 So I prophesied as he commanded me,.... The second time he prophesied to the wind, as he had done to the bones, as he was ordered: and the issue of it was,
and breath came into them; or, "the spirit"; a spirit of courage in the Jews, to go up to their own land; the Spirit of life from Christ, which will enter into the witnesses slain, and revive them; and into the Jews in the latter day, and convert them; and which enters into dead sinners, and quickens them; and this he does while ministers are preaching the Gospel to them; see Rev_ 11:11,
and then lived; as men do spiritually, when the Spirit of God has produced a principle of spiritual life in them; they live by faith on Christ, in union and fellowship with him; they live in newness of life, and a holy life and conversation; and shall live and reign with Christ upon the first resurrection, and for evermore:
and stood up upon their feet, an exceeding great army; as the Jews did when they returned from the Babylonish captivity; they were many, and in a posture of defence; and as they will be in the latter day, when converted, Hos 1:10, and as the number of the saints will be upon the first resurrection, Rev_ 7:9, so when men are quickened by the Spirit of God, "they stand upon their feet"; they stand in the grace of God, and on the foundation Christ; they stand by faith in him, and in the doctrine of faith, and in the house of God; and they stand firm against all their enemies: they are an "army"; they are in a military state; fighting against sin, Satan, and the world; and though few in comparison of others, yet considered by themselves are very numerous; and as they will appear when the Jews will be converted, and the fulness of the Gentiles brought in; and especially when they will be all gathered together at the coming of Christ.
John Wesley
37:10 And the breath - The spirit of life, or the soul, Gen 2:7.
Robert Jamieson, A. R. Fausset and David Brown
37:10 Such honor God gives to the divine word, even in the mouth of a man. How much more when in the mouth of the Son of God! (Jn 5:25-29). Though this chapter does not directly prove the resurrection of the dead, it does so indirectly; for it takes for granted the future fact as one recognized by believing Jews, and so made the image of their national restoration (so Is 25:8; Is 26:19; Dan 12:2; Hos 6:2; Hos 13:14; compare Note, see on Ezek 37:12).
37:1037:10: Եւ մարգարէացայ որպէս եւ հրամա՛ն ետ ինձ Տէր. եւ եմուտ ՚ի նոսա շունչն, եւ եղեն կենդանի. եւ կանգնեցան՝ կացի՛ն ՚ի վերայ ոտից իւրեանց, ժողովուրդ բազում յոյժ յոյժ[12889]։ [12889] Ոմանք. Ժողովք բազումք յոյժ։
10 Ես մարգարէացայ, ինչպէս որ հրամայել էր ինձ Տէրը: Ու շունչ մտաւ նրանց մէջ, եւ կենդանացան: Ելան կանգնեցին իրենց ոտքերի վրայ. դա բազմախուռն մի ժողովուրդ էր:
10 Ես մարգարէութիւն ըրի՝ ինչպէս Տէրը ինծի հրամայեց ու շունչը անոնց մէջ մտաւ ու կենդանացան եւ իրենց ոտքերուն վրայ կայնեցան ու խիստ մեծ բանակ մը եղաւ։
Եւ մարգարէացայ որպէս եւ հրաման ետ ինձ Տէր. եւ եմուտ ի նոսա շունչն, եւ եղեն կենդանի. եւ կանգնեցան կացին ի վերայ ոտից իւրեանց, ժողովուրդ բազում յոյժ յոյժ:

37:10: Եւ մարգարէացայ որպէս եւ հրամա՛ն ետ ինձ Տէր. եւ եմուտ ՚ի նոսա շունչն, եւ եղեն կենդանի. եւ կանգնեցան՝ կացի՛ն ՚ի վերայ ոտից իւրեանց, ժողովուրդ բազում յոյժ յոյժ[12889]։
[12889] Ոմանք. Ժողովք բազումք յոյժ։
10 Ես մարգարէացայ, ինչպէս որ հրամայել էր ինձ Տէրը: Ու շունչ մտաւ նրանց մէջ, եւ կենդանացան: Ելան կանգնեցին իրենց ոտքերի վրայ. դա բազմախուռն մի ժողովուրդ էր:
10 Ես մարգարէութիւն ըրի՝ ինչպէս Տէրը ինծի հրամայեց ու շունչը անոնց մէջ մտաւ ու կենդանացան եւ իրենց ոտքերուն վրայ կայնեցան ու խիստ մեծ բանակ մը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
37:1037:10 И я изрек пророчество, как Он повелел мне, и вошел в них дух, и они ожили, и стали на ноги свои весьма, весьма великое полчище.
37:11 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare υἱὲ υιος son ἀνθρώπου ανθρωπος person; human τὰ ο the ὀστᾶ οστεον bone ταῦτα ουτος this; he πᾶς πας all; every οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ἐστίν ειμι be καὶ και and; even αὐτοὶ αυτος he; him λέγουσιν λεγω tell; declare ξηρὰ ξηρος withered; dry γέγονεν γινομαι happen; become τὰ ο the ὀστᾶ οστεον bone ἡμῶν ημων our ἀπόλωλεν απολλυμι destroy; lose ἡ ο the ἐλπὶς ελπις hope ἡμῶν ημων our διαπεφωνήκαμεν διαφωνεω dissonant
37:11 וַ wa וְ and יֹּאמֶר֮ yyōmer אמר say אֵלַי֒ ʔēlˌay אֶל to בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind הָ hā הַ the עֲצָמֹ֣ות ʕᵃṣāmˈôṯ עֶצֶם bone הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these כָּל־ kol- כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel הֵ֑מָּה hˈēmmā הֵמָּה they הִנֵּ֣ה hinnˈē הִנֵּה behold אֹמְרִ֗ים ʔōmᵊrˈîm אמר say יָבְשׁ֧וּ yāvᵊšˈû יבשׁ be dry עַצְמֹותֵ֛ינוּ ʕaṣmôṯˈênû עֶצֶם bone וְ wᵊ וְ and אָבְדָ֥ה ʔāvᵊḏˌā אבד perish תִקְוָתֵ֖נוּ ṯiqwāṯˌēnû תִּקְוָה hope נִגְזַ֥רְנוּ niḡzˌarnû גזר cut לָֽנוּ׃ lˈānû לְ to
37:11. et dixit ad me fili hominis ossa haec universa domus Israhel est ipsi dicunt aruerunt ossa nostra et periit spes nostra et abscisi sumusAnd he said to me: Son of man: All these bones are the house of Israel: they say: Our bones are dried up, and our hope is lost, and we are cut off.
11. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried up, and our hope is lost; we are clean cut off.
37:11. And he said to me: “Son of man: All these bones are the house of Israel. They say: ‘Our bones are dried out, and our hope has perished, and we have been cut off.’
37:11. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.
So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army:

37:10 И я изрек пророчество, как Он повелел мне, и вошел в них дух, и они ожили, и стали на ноги свои весьма, весьма великое полчище.
37:11
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
τὰ ο the
ὀστᾶ οστεον bone
ταῦτα ουτος this; he
πᾶς πας all; every
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
ἐστίν ειμι be
καὶ και and; even
αὐτοὶ αυτος he; him
λέγουσιν λεγω tell; declare
ξηρὰ ξηρος withered; dry
γέγονεν γινομαι happen; become
τὰ ο the
ὀστᾶ οστεον bone
ἡμῶν ημων our
ἀπόλωλεν απολλυμι destroy; lose
ο the
ἐλπὶς ελπις hope
ἡμῶν ημων our
διαπεφωνήκαμεν διαφωνεω dissonant
37:11
וַ wa וְ and
יֹּאמֶר֮ yyōmer אמר say
אֵלַי֒ ʔēlˌay אֶל to
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
הָ הַ the
עֲצָמֹ֣ות ʕᵃṣāmˈôṯ עֶצֶם bone
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
כָּל־ kol- כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
הֵ֑מָּה hˈēmmā הֵמָּה they
הִנֵּ֣ה hinnˈē הִנֵּה behold
אֹמְרִ֗ים ʔōmᵊrˈîm אמר say
יָבְשׁ֧וּ yāvᵊšˈû יבשׁ be dry
עַצְמֹותֵ֛ינוּ ʕaṣmôṯˈênû עֶצֶם bone
וְ wᵊ וְ and
אָבְדָ֥ה ʔāvᵊḏˌā אבד perish
תִקְוָתֵ֖נוּ ṯiqwāṯˌēnû תִּקְוָה hope
נִגְזַ֥רְנוּ niḡzˌarnû גזר cut
לָֽנוּ׃ lˈānû לְ to
37:11. et dixit ad me fili hominis ossa haec universa domus Israhel est ipsi dicunt aruerunt ossa nostra et periit spes nostra et abscisi sumus
And he said to me: Son of man: All these bones are the house of Israel: they say: Our bones are dried up, and our hope is lost, and we are cut off.
37:11. And he said to me: “Son of man: All these bones are the house of Israel. They say: ‘Our bones are dried out, and our hope has perished, and we have been cut off.’
37:11. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Видение объясняется. Как и часто, пророк непосредственно из уст народа берег ходячую фразу, в свою очередь туда заимствованную из скорбных псалмов и ярко выражающую всю подавленность вавилонских пленников (как и отсутствие в народной вере идеи воскресения). - “Оторваны от корня” национального существования, в котором, по воззрению древности, и возможно существование индивидуума; LXX: “убиени быхом”.
Adam Clarke: Commentary on the Bible - 1831
37:11: These bones are the whole house of Israel - That is, their state is represented by these bones; and their restoration to their own land is represented by the revivification of these bones.
Albert Barnes: Notes on the Bible - 1834
37:11: We are cut off for our parts - That is, "as for us, we are cut off." The people had fallen into despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:11: whole house: Eze 37:16, Eze 37:19, Eze 36:10, Eze 39:25; Jer 31:1, Jer 33:24-26; Hos 1:11; Rom 11:26; Co2 5:14; Eph 2:1
Our bones: Eze 37:1-8; Num 17:12, Num 17:13; Psa 77:7-9, Psa 141:7; Isa 40:27, Isa 49:14; Jer 2:25
John Gill
37:11 Then he said unto me, son of man,.... Here follow the explication and application of the above vision:
these bones are the whole house of Israel; an emblem of them, of their state and condition in the Babylonish captivity, and of them in their present state; and of the whole Israel of God, while in a state of unregeneracy: this phrase takes in the ten tribes, as well as the two tribes of Benjamin and Judah, which returned from Babylon; and shows that respect is had to something more than that restoration barely:
behold, they say, our bones are dried; the house of Israel say we are like dry bones indeed; we have no spirit, nor strength, nor courage, nor life in us:
and our hope is lost; of being delivered from the present captivity; or of the Messiah's coming; or of ever enjoying their own land, and of the promises of those things made unto them:
we are cut off for our parts; from the land of Israel, and have no hope of possessing it again, whatever others have; indeed they are cut off from the olive tree, and are cut down like a tree, both as to their civil and church state. The Targum is,
"and we are perished;''
Tit is all over with us; we are lost and undone; all the expressions show the desperate and despairing condition they were in.
John Wesley
37:11 The whole house - The emblem of the house of Israel. Are dried - Our state is as hopeless, as far from recovery, as dried bones are from life.
Robert Jamieson, A. R. Fausset and David Brown
37:11 Our bones are dried-- (Ps 141:7), explained by "our hope is lost" (Is 49:14); our national state is as hopeless of resuscitation, as marrowless bones are of reanimation.
cut off for our parts--that is, so far as we are concerned. There is nothing in us to give hope, like a withered branch "cut off" from a tree, or a limb from the body.
37:1137:11: Եւ խօսեցաւ ընդ իս Տէր՝ եւ ասէ. Որդի մարդոյ, ոսկերքդ այդոքիկ ամենայն տունդ Իսրայէլի է. եւ դոքա ասեն. Չորացան ոսկերք մեր՝ հատա՛ւ յոյս մեր՝ եւ մեռաք[12890]։ [12890] Ոմանք. Տունդ Իսրայէլի են... հատան յոյս մեր։
11 Եւ Տէրը խօսեց ինձ հետ ու ասաց. «Մարդո՛ւ որդի, այդ ոսկորներն Իսրայէլի ամբողջ տունն են: Դրանք ասում են. “Չորացան մեր ոսկորները, մեր յոյսը կտրուեց, ու մենք մեռանք”:
11 Ինծի ըսաւ. «Որդի՛ մարդոյ այս ոսկորները բոլոր Իսրայէլի տունն են։ Ահա անոնք կ’ըսեն. ‘Մեր ոսկորները չորցան ու մեր յոյսը կտրեցաւ. մենք կորսուած ենք’։
Եւ խօսեցաւ ընդ իս Տէր եւ ասէ. Որդի մարդոյ, ոսկերքդ այդոքիկ` ամենայն տունդ Իսրայելի է. եւ դոքա ասեն. Չորացան ոսկերք մեր, հատաւ յոյս մեր եւ մեռաք:

37:11: Եւ խօսեցաւ ընդ իս Տէր՝ եւ ասէ. Որդի մարդոյ, ոսկերքդ այդոքիկ ամենայն տունդ Իսրայէլի է. եւ դոքա ասեն. Չորացան ոսկերք մեր՝ հատա՛ւ յոյս մեր՝ եւ մեռաք[12890]։
[12890] Ոմանք. Տունդ Իսրայէլի են... հատան յոյս մեր։
11 Եւ Տէրը խօսեց ինձ հետ ու ասաց. «Մարդո՛ւ որդի, այդ ոսկորներն Իսրայէլի ամբողջ տունն են: Դրանք ասում են. “Չորացան մեր ոսկորները, մեր յոյսը կտրուեց, ու մենք մեռանք”:
11 Ինծի ըսաւ. «Որդի՛ մարդոյ այս ոսկորները բոլոր Իսրայէլի տունն են։ Ահա անոնք կ’ըսեն. ‘Մեր ոսկորները չորցան ու մեր յոյսը կտրեցաւ. մենք կորսուած ենք’։
zohrab-1805▾ eastern-1994▾ western am▾
37:1137:11 И сказал Он мне: сын человеческий! кости сии весь дом Израилев. Вот, они говорят: >.
37:12 διὰ δια through; because of τοῦτο ουτος this; he προφήτευσον προφητευω prophesy καὶ και and; even εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀνοίγω ανοιγω open up ὑμῶν υμων your τὰ ο the μνήματα μνημα tomb καὶ και and; even ἀνάξω αναγω lead up; head up ὑμᾶς υμας you ἐκ εκ from; out of τῶν ο the μνημάτων μνημα tomb ὑμῶν υμων your καὶ και and; even εἰσάξω εισαγω lead in; bring in ὑμᾶς υμας you εἰς εις into; for τὴν ο the γῆν γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel
37:12 לָכֵן֩ lāḵˌēn לָכֵן therefore הִנָּבֵ֨א hinnāvˌē נבא speak as prophet וְ wᵊ וְ and אָמַרְתָּ֜ ʔāmartˈā אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH הִנֵּה֩ hinnˌē הִנֵּה behold אֲנִ֨י ʔᵃnˌî אֲנִי i פֹתֵ֜חַ fōṯˈēₐḥ פתח open אֶת־ ʔeṯ- אֵת [object marker] קִבְרֹֽותֵיכֶ֗ם qivrˈôṯêḵˈem קֶבֶר grave וְ wᵊ וְ and הַעֲלֵיתִ֥י haʕᵃlêṯˌî עלה ascend אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] מִ mi מִן from קִּבְרֹותֵיכֶ֖ם qqivrôṯêḵˌem קֶבֶר grave עַמִּ֑י ʕammˈî עַם people וְ wᵊ וְ and הֵבֵאתִ֥י hēvēṯˌî בוא come אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] אֶל־ ʔel- אֶל to אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
37:12. propterea vaticinare et dices ad eos haec dicit Dominus Deus ecce ego aperiam tumulos vestros et educam vos de sepulchris vestris populus meus et inducam vos in terram IsrahelTherefore prophesy, and say to them: Thus saith the Lord God: Behold I will open your graves, and will bring you out of your sepulchres, O my people: and will bring you into the land of Israel.
12. Therefore prophesy, and say unto them, Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O my people; and I will bring you into the land of Israel.
37:12. Because of this, prophesy, and you shall say to them: Thus says the Lord God: Behold, I will open your tombs, and I will lead you away from your sepulchers, O my people. And I will lead you into the land of Israel.
37:12. Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.
Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts:

37:11 И сказал Он мне: сын человеческий! кости сии весь дом Израилев. Вот, они говорят: <<иссохли кости наши, и погибла надежда наша, мы оторваны от корня>>.
37:12
διὰ δια through; because of
τοῦτο ουτος this; he
προφήτευσον προφητευω prophesy
καὶ και and; even
εἰπόν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἀνοίγω ανοιγω open up
ὑμῶν υμων your
τὰ ο the
μνήματα μνημα tomb
καὶ και and; even
ἀνάξω αναγω lead up; head up
ὑμᾶς υμας you
ἐκ εκ from; out of
τῶν ο the
μνημάτων μνημα tomb
ὑμῶν υμων your
καὶ και and; even
εἰσάξω εισαγω lead in; bring in
ὑμᾶς υμας you
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
37:12
לָכֵן֩ lāḵˌēn לָכֵן therefore
הִנָּבֵ֨א hinnāvˌē נבא speak as prophet
וְ wᵊ וְ and
אָמַרְתָּ֜ ʔāmartˈā אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
הִנֵּה֩ hinnˌē הִנֵּה behold
אֲנִ֨י ʔᵃnˌî אֲנִי i
פֹתֵ֜חַ fōṯˈēₐḥ פתח open
אֶת־ ʔeṯ- אֵת [object marker]
קִבְרֹֽותֵיכֶ֗ם qivrˈôṯêḵˈem קֶבֶר grave
וְ wᵊ וְ and
הַעֲלֵיתִ֥י haʕᵃlêṯˌî עלה ascend
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
מִ mi מִן from
קִּבְרֹותֵיכֶ֖ם qqivrôṯêḵˌem קֶבֶר grave
עַמִּ֑י ʕammˈî עַם people
וְ wᵊ וְ and
הֵבֵאתִ֥י hēvēṯˌî בוא come
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
אֶל־ ʔel- אֶל to
אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
37:12. propterea vaticinare et dices ad eos haec dicit Dominus Deus ecce ego aperiam tumulos vestros et educam vos de sepulchris vestris populus meus et inducam vos in terram Israhel
Therefore prophesy, and say to them: Thus saith the Lord God: Behold I will open your graves, and will bring you out of your sepulchres, O my people: and will bring you into the land of Israel.
37:12. Because of this, prophesy, and you shall say to them: Thus says the Lord God: Behold, I will open your tombs, and I will lead you away from your sepulchers, O my people. And I will lead you into the land of Israel.
37:12. Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. “Выведу вас из гробов ваших” - из плена, этой национальныйм смерти Израиля. Пророк свободно оставляет первый образ - не погребенных костей (говоря о гробах). - “Народ Мой” - нужное и утешительное наименование, противоположное гневному: “народ твой” (пророка) XIII:17; XXXIII:2: и др. или еще более гневному: “дом мятежный” II:5: и др.
Adam Clarke: Commentary on the Bible - 1831
37:12: I will open your graves - Here is a pointed allusion to the general resurrection; a doctrine properly credited and understood by the Jews, and to which our Lord refers, Joh 5:25, Joh 5:28, Joh 5:29 : "The hour is coming when they that are in their graves shall hear his voice, and come forth."
And cause you to come up out of your graves - I am determined that ye shall be restored; so that were ye even in your graves, as mankind at the general resurrection, yet my all-powerful voice shall call you forth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:12: Therefore: Job 35:14, Job 35:15
I will open: This is a pointed allusion to the resurrection; under which figure Isaiah (Isa 26:9) also describes the restoration of the house of Israel, when he says, "thy dead men shall live;" at which time their bones are said to flourish (Isa 66:14), or to be restored to their former strength and vigour; and, in like manner, St. Paul (Rom 11:15), expresses their conversion by "life from the dead." In the land of their captivity, they seemed as absolutely deprived of their country as persons committed to the grave are cut off from the land of the living; but when Cyrus issued his proclamation, Jehovah, as it were, opened their graves, and when he stirred up their spirits to embrace the proffered liberty, he put his Spirit within them, that they might live; and their re-establishment in their own land evinced the truth of God in the prediction, and his power in its accomplishment. Eze 37:21; Isa 26:19, Isa 66:14; Hos 6:2, Hos 13:14; Th1 4:16; Rev 20:13
and bring: Eze 37:25, Eze 28:25, Eze 36:24; Ezra 1:1-2:70; Amo 9:14, Amo 9:15
John Gill
37:12 Therefore prophesy, and say unto them,.... For their comfort, in order to revive their hope, and encourage their faith, in these distressed circumstances:
thus saith the Lord, behold, O my people: they were his people still, and he had a covenant interest in them, and they in him, though in such a low estate; and which was the ground of his care of them, and concern for them, and or doing all the good things to them after mentioned; all proceeded from his covenant, and the grace of it, and their relation to him:
I will open your graves, and cause you to come out of your graves; the cities and prisons in Chaldea and other places; where they were confined and held captives, and out of which they could no more deliver themselves than a dead man of himself can rise up out of his grave: this is both an emblem of the resurrection of the dead at the last day (z), when they shall come forth out of their graves at the voice of Christ, some to the resurrection of life, and others to the resurrection of damnation; and of dead sinners, raised out of the graves of sin by the power and efficacy of the grace of God; see Jn 5:25,
and bring you into the land of Israel; to dwelt in it, and abide there, and be no more dispossessed of it; as they will not, any more, when once settled in it, upon their conversion in the latter day.
(z) To which it is applied in T. Bab. Sabbat, fol. 152. 2, & Taanith, fol. 2. 2.
John Wesley
37:12 I will open - Though your captivity be as death, your persons close as the grave, yet I will open those graves.
Robert Jamieson, A. R. Fausset and David Brown
37:12 my people--in antithesis to "for our parts" (Ezek 37:11). The hope that is utterly gone, if looking at themselves, is sure for them in God, because He regards them as His people. Their covenant relation to God ensures His not letting death permanently reign over them. Christ makes the same principle the ground on which the literal resurrection rests. God had said, "I am the God of Abraham," &c.; God, by taking the patriarchs as His, undertook to do for them all that Omnipotence can perform: He, being the ever living God, is necessarily the God of, not dead, but living persons, that is, of those whose bodies His covenant love binds Him to raise again. He can--and because He can--He will--He must [FAIRBAIRN]. He calls them "My people" when receiving them into favor; but "thy people," in addressing His servant, as if He would put them away from Him (Ezek 13:17; Ezek 33:2; Ex 32:7).
out of your graves--out of your politically dead state, primarily in Babylon, finally hereafter in all lands (compare Ezek 6:8; Hos 13:14). The Jews regarded the lands of their captivity and dispersion as their "graves"; their restoration was to be as "life from the dead" (Rom 11:15). Before, the bones were in the open plain (Ezek 37:1-2); now, in the graves, that is, some of the Jews were in the graves of actual captivity, others at large but dispersed. Both alike were nationally dead.
37:1237:12: Վասն այդորիկ մարգարեա՛՝ եւ ասասցես ցդոսա. Ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես բացի՛ց զգերեզմանս ձեր, եւ հանի՛ց զձեզ ՚ի գերեզմանաց ձերոց ժողովուրդ իմ. եւ տարայց զձեզ յերկիրն Իսրայէլի[12891]։ [12891] Բազումք. Մարգարէա՛ց եւ ասաս՛՛... ահաւադիկ ես բացից։
12 Ուստի մարգարէացի՛ր ու ասա՛ դրանց. “Այսպէս է ասում Տէր Աստուած. ‘ Ահա ես բաց եմ անելու ձեր գերեզմանները եւ հանելու եմ ձեզ ձեր գերեզմաններից, ո՛վ իմ ժողովուրդ: Տանելու եմ ձեզ Իսրայէլի երկիրը:
12 Ուստի մարգարէութիւն ըրէ՛ ու անոնց ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես ձեր գերեզմանները պիտի բանամ ու ձեզ ձեր գերեզմաններէն հանեմ, ո՛վ իմ ժողովուրդս եւ ձեզ Իսրայէլի երկիրը պիտի բերեմ։
Վասն այդորիկ մարգարեաց եւ ասասցես ցդոսա. Այսպէս ասէ Տէր Տէր. Ահաւադիկ ես բացից զգերեզմանս ձեր, եւ հանից զձեզ ի գերեզմանաց ձերոց, ժողովուրդ իմ, եւ տարայց զձեզ յերկիրն Իսրայելի:

37:12: Վասն այդորիկ մարգարեա՛՝ եւ ասասցես ցդոսա. Ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես բացի՛ց զգերեզմանս ձեր, եւ հանի՛ց զձեզ ՚ի գերեզմանաց ձերոց ժողովուրդ իմ. եւ տարայց զձեզ յերկիրն Իսրայէլի[12891]։
[12891] Բազումք. Մարգարէա՛ց եւ ասաս՛՛... ահաւադիկ ես բացից։
12 Ուստի մարգարէացի՛ր ու ասա՛ դրանց. “Այսպէս է ասում Տէր Աստուած. ‘ Ահա ես բաց եմ անելու ձեր գերեզմանները եւ հանելու եմ ձեզ ձեր գերեզմաններից, ո՛վ իմ ժողովուրդ: Տանելու եմ ձեզ Իսրայէլի երկիրը:
12 Ուստի մարգարէութիւն ըրէ՛ ու անոնց ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես ձեր գերեզմանները պիտի բանամ ու ձեզ ձեր գերեզմաններէն հանեմ, ո՛վ իմ ժողովուրդս եւ ձեզ Իսրայէլի երկիրը պիտի բերեմ։
zohrab-1805▾ eastern-1994▾ western am▾
37:1237:12 Посему изреки пророчество и скажи им: так говорит Господь Бог: вот, Я открою гробы ваши и выведу вас, народ Мой, из гробов ваших и введу вас в землю Израилеву.
37:13 καὶ και and; even γνώσεσθε γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ἐν εν in τῷ ο the ἀνοῖξαί ανοιγω open up με με me τοὺς ο the τάφους ταφος grave ὑμῶν υμων your τοῦ ο the ἀναγαγεῖν αναγω lead up; head up με με me ἐκ εκ from; out of τῶν ο the τάφων ταφος grave τὸν ο the λαόν λαος populace; population μου μου of me; mine
37:13 וִֽ wˈi וְ and ידַעְתֶּ֖ם yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in פִתְחִ֣י fiṯḥˈî פתח open אֶת־ ʔeṯ- אֵת [object marker] קִבְרֹֽותֵיכֶ֗ם qivrˈôṯêḵˈem קֶבֶר grave וּ û וְ and בְ vᵊ בְּ in הַעֲלֹותִ֥י haʕᵃlôṯˌî עלה ascend אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] מִ mi מִן from קִּבְרֹותֵיכֶ֖ם qqivrôṯêḵˌem קֶבֶר grave עַמִּֽי׃ ʕammˈî עַם people
37:13. et scietis quia ego Dominus cum aperuero sepulchra vestra et eduxero vos de tumulis vestris populus meusAnd you shall know that I am the Lord, when I shall have opened your sepulchres, and shall have brought you out of your graves, O my people:
13. And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O my people.
37:13. And you shall know that I am the Lord, when I will have opened your sepulchers, and when I will have led you away from your tombs, O my people.
37:13. And ye shall know that I [am] the LORD, when I have opened your graves, O my people, and brought you up out of your graves,
Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel:

37:12 Посему изреки пророчество и скажи им: так говорит Господь Бог: вот, Я открою гробы ваши и выведу вас, народ Мой, из гробов ваших и введу вас в землю Израилеву.
37:13
καὶ και and; even
γνώσεσθε γινωσκω know
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
ἀνοῖξαί ανοιγω open up
με με me
τοὺς ο the
τάφους ταφος grave
ὑμῶν υμων your
τοῦ ο the
ἀναγαγεῖν αναγω lead up; head up
με με me
ἐκ εκ from; out of
τῶν ο the
τάφων ταφος grave
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
37:13
וִֽ wˈi וְ and
ידַעְתֶּ֖ם yḏaʕtˌem ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
פִתְחִ֣י fiṯḥˈî פתח open
אֶת־ ʔeṯ- אֵת [object marker]
קִבְרֹֽותֵיכֶ֗ם qivrˈôṯêḵˈem קֶבֶר grave
וּ û וְ and
בְ vᵊ בְּ in
הַעֲלֹותִ֥י haʕᵃlôṯˌî עלה ascend
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
מִ mi מִן from
קִּבְרֹותֵיכֶ֖ם qqivrôṯêḵˌem קֶבֶר grave
עַמִּֽי׃ ʕammˈî עַם people
37:13. et scietis quia ego Dominus cum aperuero sepulchra vestra et eduxero vos de tumulis vestris populus meus
And you shall know that I am the Lord, when I shall have opened your sepulchres, and shall have brought you out of your graves, O my people:
37:13. And you shall know that I am the Lord, when I will have opened your sepulchers, and when I will have led you away from your tombs, O my people.
37:13. And ye shall know that I [am] the LORD, when I have opened your graves, O my people, and brought you up out of your graves,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. “И узнаете, что Я Господь”. Тогда Бог откроется по истине во всем существе Своем, которое есть любовь.
Adam Clarke: Commentary on the Bible - 1831
37:13: When I have opened your graves - When I shall have done for you what was beyond your hope, and deemed impossible, then shall ye know that I am Jehovah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:13: Eze 37:6, Eze 16:62; Psa 126:2, Psa 126:3
Geneva 1599
37:13 And ye shall know that I [am] the LORD, (c) when I have opened your graves, O my people, and brought you out of your graves,
(c) That is, when I have brought you out of those places and towns where you are captives.
John Gill
37:13 And ye shall know that I am the Lord,.... See Gill on Ezek 37:6,
when I have opened your graves, O my people, and brought you up out of your graves; which is doing that for them which none but the omnipotent God could do; and they seeing his hand and power, his grace and mercy in it, will know, own, and acknowledge him.
37:1337:13: Եւ ծանիջիք՝ եթէ ե՛ս եմ Տէր, ՚ի բանա՛լ ինձ զգերեզմանս ձեր՝ եւ հանել ինձ զձեզ ՚ի գերեզմանաց ձերոց ժողովուրդ իմ[12892]։ [12892] Բազումք. Եւ հանել զձեզ ՚ի գե՛՛։
13 Ու պիտի իմանաք, որ ես եմ Տէրը, երբ բաց անեմ ձեր գերեզմաններն ու հանեմ ձեզ ձեր գերեզմաններից, ո՛վ իմ ժողովուրդ:
13 Երբ ձեր գերեզմանները բանամ ու ձեզ ձեր գերեզմաններէն հանեմ, ո՛վ իմ ժողովուրդս, պիտի գիտնաք թէ ես եմ Տէրը։
Եւ ծանիջիք եթէ ես եմ Տէր, ի բանալ ինձ զգերեզմանս ձեր եւ հանել զձեզ ի գերեզմանաց ձերոց, ժողովուրդ իմ:

37:13: Եւ ծանիջիք՝ եթէ ե՛ս եմ Տէր, ՚ի բանա՛լ ինձ զգերեզմանս ձեր՝ եւ հանել ինձ զձեզ ՚ի գերեզմանաց ձերոց ժողովուրդ իմ[12892]։
[12892] Բազումք. Եւ հանել զձեզ ՚ի գե՛՛։
13 Ու պիտի իմանաք, որ ես եմ Տէրը, երբ բաց անեմ ձեր գերեզմաններն ու հանեմ ձեզ ձեր գերեզմաններից, ո՛վ իմ ժողովուրդ:
13 Երբ ձեր գերեզմանները բանամ ու ձեզ ձեր գերեզմաններէն հանեմ, ո՛վ իմ ժողովուրդս, պիտի գիտնաք թէ ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
37:1337:13 И узнаете, что Я Господь, когда открою гробы ваши и выведу вас, народ Мой, из гробов ваших,
37:14 καὶ και and; even δώσω διδωμι give; deposit τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine εἰς εις into; for ὑμᾶς υμας you καὶ και and; even ζήσεσθε ζαω live; alive καὶ και and; even θήσομαι τιθημι put; make ὑμᾶς υμας you ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ὑμῶν υμων your καὶ και and; even γνώσεσθε γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak καὶ και and; even ποιήσω ποιεω do; make λέγει λεγω tell; declare κύριος κυριος lord; master
37:14 וְ wᵊ וְ and נָתַתִּ֨י nāṯattˌî נתן give רוּחִ֤י rûḥˈî רוּחַ wind בָכֶם֙ vāḵˌem בְּ in וִ wi וְ and חְיִיתֶ֔ם ḥᵊyîṯˈem חיה be alive וְ wᵊ וְ and הִנַּחְתִּ֥י hinnaḥtˌî נוח settle אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] עַל־ ʕal- עַל upon אַדְמַתְכֶ֑ם ʔaḏmaṯᵊḵˈem אֲדָמָה soil וִ wi וְ and ידַעְתֶּ֞ם yḏaʕtˈem ידע know כִּי־ kî- כִּי that אֲנִ֧י ʔᵃnˈî אֲנִי i יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH דִּבַּ֥רְתִּי dibbˌartî דבר speak וְ wᵊ וְ and עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
37:14. et dedero spiritum meum in vobis et vixeritis et requiescere vos faciam super humum vestram et scietis quia ego Dominus locutus sum et feci ait Dominus DeusAnd shall have put my spirit in you, and you shall live, and I shall make you rest upon your own land: and you shall know that I the Lord have spoken, and done it, saith the Lord God:
14. And I will put my spirit in you, and ye shall live, and I will place you in your own land: and ye shall know that I the LORD have spoken it, and performed it, saith the LORD.
37:14. And I will place my Spirit within you, and you shall live. And I will cause you to rest upon your own soil. And you shall know that I, the Lord, have spoken and acted, says the Lord God.”
37:14. And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken [it], and performed [it], saith the LORD.
And ye shall know that I [am] the LORD, when I have opened your graves, O my people, and brought you up out of your graves:

37:13 И узнаете, что Я Господь, когда открою гробы ваши и выведу вас, народ Мой, из гробов ваших,
37:14
καὶ και and; even
δώσω διδωμι give; deposit
τὸ ο the
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
εἰς εις into; for
ὑμᾶς υμας you
καὶ και and; even
ζήσεσθε ζαω live; alive
καὶ και and; even
θήσομαι τιθημι put; make
ὑμᾶς υμας you
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ὑμῶν υμων your
καὶ και and; even
γνώσεσθε γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
λελάληκα λαλεω talk; speak
καὶ και and; even
ποιήσω ποιεω do; make
λέγει λεγω tell; declare
κύριος κυριος lord; master
37:14
וְ wᵊ וְ and
נָתַתִּ֨י nāṯattˌî נתן give
רוּחִ֤י rûḥˈî רוּחַ wind
בָכֶם֙ vāḵˌem בְּ in
וִ wi וְ and
חְיִיתֶ֔ם ḥᵊyîṯˈem חיה be alive
וְ wᵊ וְ and
הִנַּחְתִּ֥י hinnaḥtˌî נוח settle
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
עַל־ ʕal- עַל upon
אַדְמַתְכֶ֑ם ʔaḏmaṯᵊḵˈem אֲדָמָה soil
וִ wi וְ and
ידַעְתֶּ֞ם yḏaʕtˈem ידע know
כִּי־ kî- כִּי that
אֲנִ֧י ʔᵃnˈî אֲנִי i
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
דִּבַּ֥רְתִּי dibbˌartî דבר speak
וְ wᵊ וְ and
עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
37:14. et dedero spiritum meum in vobis et vixeritis et requiescere vos faciam super humum vestram et scietis quia ego Dominus locutus sum et feci ait Dominus Deus
And shall have put my spirit in you, and you shall live, and I shall make you rest upon your own land: and you shall know that I the Lord have spoken, and done it, saith the Lord God:
37:14. And I will place my Spirit within you, and you shall live. And I will cause you to rest upon your own soil. And you shall know that I, the Lord, have spoken and acted, says the Lord God.”
37:14. And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken [it], and performed [it], saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. “Дух” здесь ближ. образ, как оживляющий тело (ст. 6, 9); но так как это оживление производится тем же Духом Св., которым совершается и обещанное XXXVI:21: нравственное возрождение человека, то здесь имеется в виду и последнее.
Adam Clarke: Commentary on the Bible - 1831
37:14: And shall put my Spirit - רוחי ruchi. Here רוח ruach is taken for the Holy Ghost. They were living souls, animal and intellectual beings, when they had received their souls, as mentioned above: but they could only become spiritual, holy, and obedient creatures by the Spirit of God actuating their spirits. See the notes on Eze 36:25-27 (note).
Three degrees or processes have been remarked in this mystic vision.
When the prophet was commanded to prophesy - to foretell, on the authority of God, that there should be a restoration to their own land: -
1. There was a noise, which was followed by a general shaking, during which the bones became arranged and united.
2. The flesh and skin came upon them, so that the dry bones were no longer seen.
3. The spirit or soul came into them, and they stood up perfectly vivified.
Perhaps these might be illustrated by three periods of time, which marked the regeneration of the Jewish polity.
1. The publication of the edict of Cyrus in behalf of the Jews, which caused a general shaking or stir among the people, so that the several families began to approach each other. and prepare for their return to Judea, Ezr 1:2, Ezr 1:3. But though partially restored, they were obliged to discontinue the rebuilding of their temple.
2. The edict published by Darius in the second year of his reign, Ezr 4:23, Ezr 4:24, which removed the impediments thrown in the way of the Jews. Ezr 6:6, Ezr 6:7, etc.
3. The mission of Nehemiah, with orders from Artaxerxes to complete the building of the temple and the city, Neh 2:7, etc. Then the Jews became a great army, and found themselves in sufficient force to defend themselves and city against all their enemies.
As to the spiritual uses of this curious vision, I must leave them to preachers. I have given the literal meaning, and what the different parts refer to; and if they found their observations on these, they may profit their hearers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:14: shall put: Eze 37:9, Eze 11:19, Eze 36:27, Eze 39:29; Isa 32:15; Joe 2:28, Joe 2:29; Zac 12:10; Act 2:16, Act 2:17; Rom 8:2, Rom 8:11; Co1 15:45; Tit 3:5, Tit 3:6
I the Lord: Eze 17:24, Eze 22:14, Eze 36:36
John Gill
37:14 And shall put my spirit in you, and ye shall live,.... Not only a spirit of courage to go up into their own land, and live a civil and comfortable life there; but the Spirit of God, as a spirit of grace and supplication, of truth and holiness, of faith and adoption; and as a spirit of life, having produced a principle of life in them, and so should live spiritually and soberly, righteously and godly; see Ezek 36:27,
and I shall place you in your own land; settle them there in peace and quietness, in safety and security and in enjoyment of all mercies and privileges, temporal and spiritual:
then shall ye know that I the Lord have spoken it, and performed it, saith the Lord; that all this was a promise of his, foretold by him, notified to them by his prophets, and now fully accomplished exactly; which they would observe with wonder and thankfulness, and give him the glory of it.
37:1437:14: Եւ տաց զոգի իմ ՚ի ձեզ, եւ լինիջիք կենդանի. եւ եդի՛ց զձեզ յերկրին ձերում. եւ ծանիջիք թէ ե՛ս եմ Տէր. եւ խօսեցա՛յ եւ արարից, ասէ Տէր Տէր։ ԼԴ
14 Իմ հոգին տալու եմ ձեզ, եւ դուք կենդանանալու էք: Ձեզ դնելու եմ ձեր երկրում, եւ դուք պիտի իմանաք, որ ես եմ Տէրը: Ասացի ու կատարելու եմ’“», - ասում է Տէր Աստուած:
14 Եւ իմ Հոգիս ձեր ներսիդին պիտի դնեմ ու պիտի կենդանանաք ու ձեր երկրին մէջ ձեզ պիտի հանգստացնեմ ու պիտի գիտնաք թէ ես՝ Տէրս՝ խօսեցայ ու ըրի*’»։
Եւ տաց զոգի իմ ի ձեզ, եւ լինիջիք կենդանի. եւ [799]եդից զձեզ յերկրին ձերում, եւ ծանիջիք թէ ես եմ Տէր. եւ խօսեցայ եւ արարի, ասէ Տէր [800]Տէր:

37:14: Եւ տաց զոգի իմ ՚ի ձեզ, եւ լինիջիք կենդանի. եւ եդի՛ց զձեզ յերկրին ձերում. եւ ծանիջիք թէ ե՛ս եմ Տէր. եւ խօսեցա՛յ եւ արարից, ասէ Տէր Տէր։ ԼԴ
14 Իմ հոգին տալու եմ ձեզ, եւ դուք կենդանանալու էք: Ձեզ դնելու եմ ձեր երկրում, եւ դուք պիտի իմանաք, որ ես եմ Տէրը: Ասացի ու կատարելու եմ’“», - ասում է Տէր Աստուած:
14 Եւ իմ Հոգիս ձեր ներսիդին պիտի դնեմ ու պիտի կենդանանաք ու ձեր երկրին մէջ ձեզ պիտի հանգստացնեմ ու պիտի գիտնաք թէ ես՝ Տէրս՝ խօսեցայ ու ըրի*’»։
zohrab-1805▾ eastern-1994▾ western am▾
37:1437:14 и вложу в вас дух Мой, и оживете, и помещу вас на земле вашей, и узнаете, что Я, Господь, сказал это и сделал, говорит Господь.
37:15 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
37:15 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
37:15. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
15. The word of the LORD came again unto me, saying,
37:15. And the word of the Lord came to me, saying:
37:15. The word of the LORD came again unto me, saying,
And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken [it], and performed [it], saith the LORD:

37:14 и вложу в вас дух Мой, и оживете, и помещу вас на земле вашей, и узнаете, что Я, Господь, сказал это и сделал, говорит Господь.
37:15
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
37:15
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
37:15. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
37:15. And the word of the Lord came to me, saying:
37:15. The word of the LORD came again unto me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Сначала под видом символического действия изображается, а потом и прямо описывается будущее объединение двух еврейских царств под мессианским владычеством Потомка Давидова. Со времени Осии (II:2; III:5) эта черта - объединение 2: Царств - постоянно повторяется в мессианских чаяниях (Ам IX:11: и д. Ис XI:13; Мих II:12). Пока Ефрем существовал, это могущественное царство было, собственно, Израилем, одно нося это имя, а Иуда подле него был незначительной державой, оставшись такой, в сущности, и после падения Ефрема. Если слава Давидова времени должна быть восстановлена, то она и в позднейшее время немыслима без Ефрема, особенно теперь, когда от Иуды сохранился самый небольшой остаток. Хотя ближайших известий об этом не сохранилось, но можно считать несомненным, что колонии Ефремовых изгнанников существовали тогда в Ассирии. Глазами, полными надежды, смотрит на них Иеремия (III:18: и сл.; ср. XXXI:15: и сл. II:4; V:11) и считает одновременное восстановление Ефрема и Иуды само собою понятным (IV:4, 5; XVI:53: и сл. XX:40; ХXXIX:25; XLVII:13: и сл. XXXIV:23; ср. XI:15; IX:7; XXXIII). Эта надежда была настолько важна, что заслуживала подробного рассмотрения здесь еще раз. Настоящею речью т.о. исчерпаны существенные моменты восстановления Израиля и речь поэтому, естественно, оканчивается уверением, что так устроенное спасение будет вечно и Иегова уже навсегда останется жить в своем народе, чем подготовляются гл. ХХXVIII-ХХXIХ и XL-XLVIIII (Сменд).
Carl Friedrich Keil and Franz Delitzsch
37:15
Reunion of Israel as One Nation under the Future King David
This word of God directs the prophet to represent by a sign the reunion of the tribes of Israel, which have been divided into two kingdoms (Ezek 37:15-17), and to explain this sign to the people (Ezek 37:18-21), and predict its sanctification and blessedness under the reign of the future David (Ezek 37:22-28). What is new in this word of God is the express prediction embodied in a symbolical action, of the reunion of the divided tribes of Israel into one single people of God, which has been already hinted at in the promise of the raising to life of "the whole house of Israel" (Ezek 37:11). This brief indication is here plainly expressed and more fully developed.
Ezek 37:15-28
Ezek 37:15. And the word of Jehovah came to me, saying, Ezek 37:16. And thou, son of man, take to thyself a piece of wood, and write upon it: Of Judah, and the sons of Israel, his associates; and take another piece of wood, and write upon it: Of Joseph, the wood of Ephraim, and the whole house of Israel, his associates; Ezek 37:17. And put them together, one to the other, into one piece of wood to thee, that they may be united in thy hand. Ezek 37:18. And when the sons of thy people say to thee, Wilt thou not show us what thou meanest by this? Ezek 37:19. Say to them, Thus saith the Lord Jehovah, Behold, I will take the wood of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his associates, which I put thereon, with the wood of Judah, and will make them into one stick, that they may be one in my hand. Ezek 37:20. And the pieces of wood upon which thou hast written shall be in thy hand before their eyes. Ezek 37:21. And say to them, Thus saith the Lord Jehovah, Behold, I will take the sons of Israel out of the nations among whom they walk, and will gather them from round about, and lead them into their land. Ezek 37:22. I will make them into one nation in the land, upon the mountains of Israel, and one king shall be king over them all; and it shall not become two nations any more, and they shall not henceforth be divided into two kingdoms any more; Ezek 37:23. And shall not defile themselves by their idols and their abominations, and by all their transgressions; but I will help them from all their dwelling-places, in which they have sinned, and will cleanse them; so that they shall be my people, and I will be their God. Ezek 37:24. And my servant David will be king over them, and be a shepherd for them all; and they will walk in my rights, and keep my statutes and do them. Ezek 37:25. And they will dwell in the land which I gave to my servant Jacob, in which their fathers dwelt; there will they dwell, and their children's children for ever; and my servant David will be a prince to them for ever. Ezek 37:26. And I make a covenant of peace with them for ever, an everlasting covenant shall be with them; and I will place them, and multiply them, and put my sanctuary in the midst of them for ever. Ezek 37:27. And my dwelling will be over them; I will be their God, and they will be my people. Ezek 37:28. And the nation shall know that I am Jehovah, who sanctifieth Israel, when my sanctuary shall be in the midst of them for ever.
The symbolical action commanded in Ezek 37:16 and Ezek 37:17, which the prophet no doubt performed in all its external reality (cf. Ezek 37:19 and Ezek 37:20), is easily understood, and expresses the thing to be represented in the the clearest manner. The writing of the names of the tribes composing the two kingdoms recalls to mind the similar act on the part of Moses (Num 17:1-13 :17ff.). But the act itself is a different one here, and neither the passage referred to nor Ezek 21:15 furnishes any proof that עץ signifies a staff or rod. Ezekiel would undoubtedly have used מטּה for a staff. Nor have we even to think of flat boards, but simply of pieces of wood upon which a few words could be written, and which could be held in one hand. The ל before the names to be written upon each piece of wood is the sign of the genitive, indicating to whom it belongs, as in the case of the heading to David's psalms (לדוד). This is evident from the fact that in אץ אפרים the construct state is used instead. The name is to indicate that the piece of wood belongs to Judah or Ephraim, and represents it. The command to Ezekiel to write upon one piece of wood, not only Judah, but "the sons of Israel, his associates," arose from the circumstance that the kingdom of Judah included, in addition to the tribe of Judah, the greater portion of Benjamin and Simeon, the tribe of Levi and those pious Israelites who emigrated at different times from the kingdom of the ten tribes into that of Judah, who either were or became associates of Judah (2Chron 11:12., 2Chron 15:9; 2Chron 30:11, 2Chron 30:18; 2Chron 31:1). In the writing upon the second piece of wood, אץ אפרים is an explanatory apposition to ליוסף, and an accusative governed by כּתב. But the command is not to be understood as signifying that Ezekiel was to write the words עץ אפרים upon the piece of wood; all that he was to write was, "Joseph and the whole house of Israel, his associates." The name of Joseph is chosen, in all probability, not as the more honourable name, as Hvernick supposes, but because the house of Joseph, consisting of the two powerful tribes of Ephraim and Manasseh, formed the trunk of the kingdom of the ten tribes (Kliefoth). The "whole house of Israel, his associates," are the rest of the tribes belonging to that kingdom. The two pieces of wood, with these inscriptions upon them, Ezekiel is to put together, and hold in his hand bound together in one. מה־אלּה לּך, what these (two pieces of wood) are to thee, is equivalent to, what thou meanest to indicate by them. For the rest, compare Ezek 24:19. In the word of God explaining the action (Ezek 37:19), the wood of Joseph is not the piece of wood with Joseph's name written upon it, but the kingdom represented by this piece of wood which was in Ephraim's hand, inasmuch as the hegemony was with the tribe of Ephraim. Instead of the wood, therefore, the tribes (not staffs) of Israel, i.e., the Israelites who constituted these tribes, are mentioned as his associates. God will put these upon the wood of Joseph (עליו), i.e., will join them together, and then place them with the wood of Judah, i.e., the kingdom of Judah, and unite them into one wood (or nation). את־עץ , the construction of which has been misunderstood by Hitzig, is neither in apposition to עליו, nor governed by נתתּי: "and will put them thereupon, upon the wood of Judah" (Hitzig and Kliefoth), or, "I add them to it, (namely) with the wood of Judah" (De Wette); but it is dependent upon לקח, "I take the wood of Joseph...and the tribes of Israel, his associates, which I put thereon, along with the wood of Judah, and make them into one wood." The construction is rendered obscure simply by the fact that the relative clause, "which I put thereon," is attached to the principal clause 'אני לקח וגו by Vav consec. In בּידי, "they shall be one in my hand," there is probably an antithesis to בּיד אפרים, those who have come into Ephraim's hand, the tribes severed by Ephraim from the kingdom of God, will God once more bring together with Judah, and hold in His hand as an undivided nation. - In Ezek 37:20 the description of the sign is completed by the additional statement, that the pieces of wood on which the prophet has written are to be in his hand before their eyes, and consequently that the prophet is to perform the act in such a way that his countrymen may see it; from which it follows that he performed it in its outward reality. The fulfilment of the instructions is not specially mentioned, as being self-evident; but in Ezek 37:21-28 the further explanation of the symbolical action is given at once; and the interpretation goes beyond the symbol, inasmuch as it not only describes the manner in which God will effect the union of the divided tribes, but also what He will do for the preservation of the unity of the reunited people, and for the promotion of their blessedness. This explanation is arranged in two strophes through the repetition of the concluding thought: "they will be my people," etc., in Ezek 37:23 and Ezek 37:27. Each of these strophes contains a twofold promise.
The first (Ezek 37:21-23) promises (a) the gathering of the Israelites out of their dispersion, their restoration to their own land, and their union as one nation under the rule of David (Ezek 37:21, Ezek 37:22); (b) their purification from all sins, and sanctification as the true people of the Lord (Ezek 37:23). The second strophe (Ezek 37:24-27) promises (a) their undisturbed eternal abode in the land, under David their prince (Ezek 37:25); (b) the blessedness conferred upon them through the conclusion of an everlasting covenant of peace (Ezek 37:26 and Ezek 37:27). This second promise, therefore, constitutes the completion of the first, securing to the nation of Israel its restoration and sanctification for all time. The whole promise, however, is merely a repetition of that contained in Ezekiel 34:11-31 and Ezek 36:22-30. - The three factors - the gathering out of the nations, restoration to the land of Israel, and reunion as one people - form the first act of divine grace. The union of the Israelites, when brought back to their land, is accomplished by God giving them in David a king who will so rule the reunited people that they will not be divided any more into two peoples and two kingdoms. The Chetib יהיה is not to be altered into the plural יהיוּ, as in the Keri; but גּוי is to be supplied in thought, from the preceding clause, as the subject to the verb. The division of the nation into two kingdoms had its roots, no doubt, in the ancient jealousy existing between the two tribes Ephraim and Judah; but it was primarily brought to pass through the falling away of Solomon from the Lord. Consequently it could only be completely and for ever terminated through the righteous government of the second David, and the purification of the people from their sins. This is the way in which Ezek 36:23 is attached to Ezek 36:22. For Ezek 36:23 compare Ezek 14:11 and Ezek 36:25. Different interpretations have been given of the words, "I help them from all their dwelling-places, in which they have sinned." They recall to mind Ezek 36:29, "I help them from all their uncleannesses." As הושׁע מן signifies, in that case, "to preserve therefrom," so in the present instance the thought can only be, "God will preserve them from all the dwelling-places in which they have sinned." Hengstenberg is of opinion that the redemption from the dwelling-places does not take place locally, but spiritually, through the cleansing away of all traces of sin, first from the hearts, and then, in consequence, from all around. In this way is the land changed, through the power of the Lord, into another land, from a sinful to a holy one; just as before it had been changed from a holy to a sinful one through the guilt of the people. But if this were the only thought which the words contained, Ezekiel would certainly have placed the וטהרתּי אותם before 'והושׁעתּי וגו. As the words read, the deliverance of the people from their sinful dwelling-places is to precede their purification, to prepare the way for it and bring it to pass, and not to follow after it. The dwelling-places, at or in which they have sinned, cannot be the settlements in foreign lands, as Hitzig supposes, but only the dwelling-places in Canaan, to which the Lord would bring them after gathering them from their dispersion. הושׁע does not signify, "leading out from these dwelling-places," which is the explanation given by Kliefoth, who consequently thinks that we must understand the words as denoting the leading over of Israel from the present Canaan, or the Canaan of this life, to which its sins adhere, to the glorified, new, and eternal Canaan. This view is utterly irreconcilable both with the words themselves and also with the context. Even if הושׁע meant to lead out, it would not be allowable to transform the "leading out" from the sinful Canaan into a "leading in" to the glorified and heavenly Canaan. Moreover, the further development of this promise in Ezek 37:25 also shows that it is not in the glorified, eternal Canaan that Israel is to dwell, but in the earthly Canaan in which its fathers dwelt. It is obvious from this, that in all the promise here given there is no allusion to a transformation and glorification of Canaan itself. The helping or saving from all dwelling-places in which they have sinned would rather consist in the fact, therefore, that God would remove from their dwelling-places everything that could offer them an inducement to sin. For although sin has its seat, not in the things without us, but in the heart, the external circumstances of a man do offer various inducements to sin. Before the captivity, Canaan offered such an inducement to the Israelites through the idolatry and moral corruption of the Canaanites who were left in the land. And with reference to this the Lord promises that in future, when His people are brought back to Canaan, He will preserve them from the sinful influence of their dwelling-places. But this preservation will only be effected with complete success when God purifies Israel itself, and, by means of its renovation, eradicates all sinful desire from the heart (cf. Ezek 36:26-27). In this way וטהרתּי is appended in the most fitting way to 'והושׁעתּי . - Through the removal of all sinful influences from around them, and the purifying of the heart, Israel will then become in truth the people of God, and Jehovah the God of Israel (Ezek 37:23).
Israel, when thus renewed, will walk in the rights of the Lord and fulfil His commandments, under the protection of its one shepherd David, i.e., of the Messiah (Ezek 37:24, cf. Ezek 36:27, and Ezek 34:23); and its children and children's children will dwell for ever in its own land, David being its prince for ever (Ezek 37:25, and cf. Ezek 36:28 and Ezek 34:24). What is new in this promise, which is repeated from Ezekiel 34 and 36, is contained in לעולם, which is to be taken in the strict sense of the word. Neither the dwelling of Israel in Canaan, nor the government of the David-Messiah, will ever have an end. לעולם is therefore repeated in Ezek 37:26 in the promise of the covenant which the Lord will make with His people. The thought itself has already been expressed in Ezek 34:25, and בּרית שׁלוּם is to be understood, both here and there, as comprehending all the saving good which the Lord will bestow upon all His sanctified people. There are only two factors of this salvation mentioned here in Ezek 37:26 and Ezek 37:27, namely, the multiplication of the people, as the earthly side of the divine blessing, and the establishing of His eternal sanctuary in the midst of them as the spiritual side. These two points refer back to the former acts of God, and hold up to view the certain and full realization in the future of what has hitherto been neither perfectly nor permanently accomplished on account of the sins of the people. וּנתתּים, in Ezek 37:26, is not to be taken in connection with והרבּיתּי אותם, so as to form one idea in the sense of dabo eos multiplicatos (Venema and Hengstenberg), for we have no analogies of such a mode of combination; but נתתּים, I make, or place them, is to be taken by itself, and completed from the context, "I make them into a nation, and I multiply them (cf. Ezek 36:10-11, Ezek 36:37). Ezekiel has here Lev 26:9 and Lev 26:11 in his mind, as we may see from the fact that the words, "I give my sanctuary in the midst of them for ever," are obviously formed after Lev 26:11, "I give my dwelling in the midst of them;" in such a manner, however, that by the substitution of מקדּשׁי for משׁכּני, and the addition of לעולם, the promise is both deepened and strengthened. In the change of משׁכּני into מקדּשׁי, he may indeed have had the words of Ex 25:8 floating before his mind, "they shall make me a sanctuary, that I may dwell among them;" nevertheless he deliberately selected the expression "my sanctuary," to indicate that the Lord would dwell in the midst of Israel as the Holy One, and the Sanctifier of His people. Moreover, the words are not, "my dwelling will be in the midst of them, or among them" (בּתוכם), but עליהם, over them. This expression is transferred from the site of the temple, towering above the city (Ps 68:30), to the dwelling of God among His people, to give prominence to the protective power and saving grace of the God who rules in Israel (cf. Hengstenberg on Ps 68:30). The sanctuary which Jehovah will give in Israel for ever, i.e., will found and cause to endure, that He may dwelling the midst of it to shelter and bless, is the temple, but not the temple built by Zerubbabel. As an objection to this Jewish interpretation, Jerome has justly said: "but how could it be said to stand 'for ever,' when that temple which was built in the time of Zerubbabel, and afterwards restored by many others, was consumed by Roman fire? All these things are to be taken as referring to the church in the time of the Saviour, when His tabernacle was placed in the church." There is no reference whatever here to the rebuilding of the temple by Zerubbabel; not because that temple did not stand for ever and was destroyed by the Romans, but chiefly because God did not make it His abode, or fill this temple with His gracious presence (Shechinah). The sanctuary which God will place for ever among His people is the sanctuary seen by Ezekiel in Ezekiel 40ff.; and this is merely a figurative representation of the "dwelling of God in the midst of His people through His Son and Holy Spirit" (cf. Vitringa, Observv. I. p. 161), which began to be realized in the incarnation of the Logos, who is set forth in Jn 1:14 as the true משׁכּן, in the words ἐσκήνωσεν ἐν ἡμῖν, and is continued in the spiritual dwelling of God in the heart of believers (1Cor 3:16; 1Cor 6:19), and will be completed at the second coming of our Lord in the "tabernacle (σκηνή) of God with men" of the new Jerusalem, of which the Lord God Almighty and the Lamb are the temple, since Israel will then first have become in truth the people of God, and Jehovah (God with them) their God (Rev_ 21:3, Rev_ 21:22). - The promise concludes in Ezek 37:28 with an allusion to the impression which these acts of God in Israel will make upon the heathen (cf. Ezek 36:36). From the fact that Jehovah erects His sanctuary in the midst of Israel for ever, they will learn that it is He who sanctifieth Israel. קדּשׁ, to sanctify, means, "to remove from all connection either with sin or with its consequences. Here the reference is to the latter, because these alone strike the eyes of the heathen; but the former is presupposed as the necessary foundation" (Hengstenberg). The words rest upon the promises of the Pentateuch, where God describes Himself as He who will and does sanctify Israel (compare Ex 31:13; Lev 22:31-33). This promise, which has hitherto been only imperfectly fulfilled on account of Israel's guilt, will be perfectly realized in the future, when Israel will walk in the ways of the Lord, renewed by the Spirit of God.
Thus does this prophecy of Ezekiel span the whole future of the people of God even to eternity. But the promise in which it culminates, namely, that the Lord will erect His sanctuary in the midst of His restored people, and there take up His abode above them for ever (Ezek 37:26.), is of importance as helping to decide the question, how we are to understand the fulfilment of the restoration to Canaan into the land given to the fathers, which is promised to all Israel; whether, in a literal manner, by the restoration of the Israelites to Palestine; or spiritually, by the gathering together of the Israelites converted to the Lord their God and Saviour, and their introduction into the kingdom of God founded by Christ, in which case Canaan, as the site of the Old Testament kingdom of God, would be a symbolical or typical designation of the earthly soil of the heavenly kingdom, which has appeared in the Christian church. - These two different views have stood opposed to one another from time immemorial, inasmuch as the Jews expect from the Messiah, for whose advent they still hope, not only their restoration to Palestine, but the erection of the kingdom of David and the rebuilding of the temple upon Mount Zion, together with the sacrificial worship of the Levitical law; whereas in the Christian church, on the ground of the New Testament doctrine, that the old covenant has been abolished along with the Levitical temple-worship through the perfect fulfilment of the law by Christ and the perpetual efficacy of His atoning sacrifice, the view has prevailed that, with the abolition of the Old Testament form of the kingdom of God, even Palestine has ceased to be the chosen land of the revelation of the saving grace of God, and under the new covenant Canaan extends as far as the Israel of the new covenant, the church of Jesus Christ, is spread abroad over the earth, and that Zion or Jerusalem is to be sought wherever Christendom worships God in spirit and in truth, wherever Christ is with His people, and dwells in the hearts of believers through the Holy Spirit. It was by J. A. Bengel and C. F. Oetinger that the so-called "realistic" interpretation of the Messianic prophecies of the Old Testament - according to which, after the future conversion to Christ of the Jewish people who are hardened still, the establishment of the kingdom of God in Palestine and its capital Jerusalem is to be expected - has been revived and made into one of the leading articles of Christian hope. By means of this "realistic" exposition of the prophetic word the chiliastic dogma of the establishment of a kingdom of glory before the last judgment and the end of the world is then deduced from the twentieth chapter of the Apocalypse; and many of the theologians of our day regard this as the certain resultant of a deeper study of the Scriptures. In the more precise definition of the dogma itself, the several supporters diverge very widely from one another; but they all agree in this, that they base the doctrine chiefly upon the prophetic announcement of the eventual conversion and glorification of all Israel. - As Ezekiel then stands out among all the prophets as the one who gives the most elaborate prediction of the restoration of Israel under the government of the Messiah, and he not only draws in Ezekiel 40-48 a detailed picture of the new form of the kingdom of God, but also in Ezekiel 38 and 39, in the prophecy concerning Gog and Magog, foretells an attack on the part of the heathen world upon the restored kingdom of God, which appears, according to Rev_ 20:7-9, to constitute the close of the thousand years' reign; we must look somewhat more closely at this view, and by examining the arguments pro and con, endeavour to decide the question as to the fulfilment of the Old Testament prophecies concerning the future of Israel. In doing this, however, we shall fix our attention exclusively upon the exegetical arguments adduced in support of the chiliastic view by its latest supporters.
(Note: These are, C. A. Auberlen, "The Prophet Daniel and the Revelation of John;" also in a treastise on the Messianic Prophecies of the Mosaic times, in the Jahrbb.f. deutsche Theologie, IV pp. 778ff.; J. C. K. Hofmann, in his Weissagung und Erfllung im A. u. N. Testamente, and in the Schriftbeweis, vol. II p. 2; Mich. Baumgarten, article "Ezekiel" in Herzog's Cyclopaedia, and here and there in his commentary on the Old Testament; C. E. Luthardt, The Doctrine of the Last Things in Treatises and Expositions of Scripture (1851); and Dr. Volck, in the Dorpater Zeitschfit fr Theologie und Kirche, IX pp. 142ff.; and others.)
The prophetic announcement, that the Lord will one day gather together again the people of Israel, which has been thrust out among the heathen for its unfaithfulness, will bring it back into the land given to the fathers, and there bless and greatly multiply it, has its roots in the promises of the law. If the stiff-necked transgressors of the commandments of God - these are the words of Lev 26:40-45 - bear the punishment of their iniquity in the land of their enemies, and confess their sins, and their uncircumcised heart is humbled, then will the Lord remember His covenant with the patriarchs, and not cast them off even in the land of their enemies, to destroy them, and to break His covenant with them; but will remember the covenant which He made with their ancestors, when He brought them out of Egypt before the eyes of the nations to be their God. He will, as this is more precisely defined in Deut 30:3., gather them together again out of the heathen nations, lead them back into the land which their fathers possessed, and multiply Israel more than its fathers. On the ground of this promise, of which Moses gives a still further pledge to the people in his dying song (Deut 32:36-43), all the prophets announce the restoration and ultimate glorification of Israel. This song, which closes with the promise, "Rejoice, ye nations, over His people; for He will avenge the blood of His servants, and repay vengeance to His adversaries, and expiate His land, His people," continues to resound - to use the words of Hofmann (Schriftbeweis, II 2, pp. 89, 90) - "through all the Old Testament prophecy. Not only when Obadiah (Obad 1:17) and Joel (Joel 3:5) promise good to their nation do they call Mount Zion and the city of Jerusalem the place where there is protection from the judgment upon the nations of the world; but Micah also, who foretells the destruction of the temple and the carrying away of his people to Babylon, beholds Mount Zion exalted at last above all the seats of worldly power, and his people brought back to the land of their fathers (Ezek 4:1; Ezek 7:14). The same Isaiah, who was sent to harden his people with the word of his prophecy, is nevertheless certain that at last a holy nation will dwell in Jerusalem, a remnant of Israel (Is 4:3; Is 10:21); and the holy mountain of Jehovah, to which His scattered people return from all the ends of the world, is that abode of peace where even wild beasts do no more harm under the rule of the second David (Is 11:9, Is 11:11). After all the calamities which it was the mournful lot of Jeremiah to foretell and also to witness, Jehovah showed this prophet the days when He would restore His people, and bring them back to the land which He gave to their fathers (Jer 30:3).... And the same promise is adhered to even after the return. In every way is the assurance given by Zechariah, that Judah shall be God's holy possession in God's holy land."
(Note: Compare with this the words of Auberlen (der Prophet Daniel, p. 399, ed. 2): "The doctrine of the glorious restoration of Israel to Canaan, after severe chastisement and humiliation, is so essential and fundamental a thought of all prophecy, that the difficulty is not so much to find passages to support it, as to make a selection from them. By way of example, let us notice Is 2:2-4; Is 4:2-6; Is 9:1-6, Is 9:11 and Is 9:12; more especially Is 11:11., 24ff., 60ff.; Jer 30-33; Ezek 34:23-31, 36-37; Hos 2:16 -25; Hos 3:4-5; Hos 11:8-11; Hos 14:2.; Joel 3:1-5; 4:16-21; Amos 9:8-15; Obad 1:17; Mic 2:12-13; Mic 4:1-13; Mic 5:1-15; Mic 7:11-20); Zeph 3:14-20; Zech 2:4., Zech 8:7., Zech 9:9., Zech 10:8-12; 12:2-13:6; Zech 14:8." Auberlen (pp. 400f.) then gives the following as the substance of these prophetic descriptions: "Israel having been brought back to its own land, will be the people of God in a much higher and deeper sense than before; inasmuch as sin will be averted, the knowledge of God will fill the land, and the Lord will dwell again in the midst of His people at Jerusalem. A new period of revelation is thus commenced, the Spirit of God is richly poured out, and with this a plenitude of such gifts of grace as were possessed in a typical manner by the apostolic church. And this rich spiritual life has also its perfect external manifestation both in a priestly and a regal form. The priesthood of Israel was more especially seen by Ezekiel, the son of a priest, in his mysterious vision in ch. 40-48; the monarchy by Daniel, the statesman; while Jeremiah, for example, unites the two (Jer 33:17-22). What took place only in an outward way, i.e., in the letter, during the Old Testament times, and withdrew, on the other hand, into the inward and hidden spirit-life during the time of the Christian church, will then manifest itself outwardly also, and assume an external though pneumatic form. In the Old Testament the whole of the national life of Israel in its several forms of manifestation, domestic and political life, labour and art, literature and culture, was regulated by religion, though only at first in an outward and legal way. The church, on the other hand, has, above all, to urge a renewal of the heart, and must give freedom to the outward forms which life assumes, enjoining upon the conscience of individual men, in these also to glorify Christ. In the thousand years' reign all these departments of life will be truly Christianized, and that from within. Looked at in this light, there will be nothing left to give offence, if we bear in mind that the ceremonial law of Moses corresponds to the priesthood of Israel, and the civil law to the monarchy. The Gentile church has only been able to adopt the moral law, however certainly it has been directed merely to the inwardly working means of the word, or of the prophetic office. But when once the priesthood and the kingly office have been restored, then, without doing violence to the Epistle to the Hebrews, the ceremonial and civil law of Moses will unfold its spiritual depths in the worship and constitution of the thousand years' reign.")
Continued in next section
[continued from previous section]
This restoration of Israel Ezekiel describes, in harmony with Jer 31, though in a much more detailed picture, in the following way: - "The condition of things in the future will differ from that in the past, simply in the fact that Israel will then have a heart converted to fidelity and obedience by the Spirit of God (Ezek 11:19; Ezek 36:27), and will live in good peace and prosperity under the shelter of its God, who is known and acknowledged by all the world (Ezek 36:23). The land to which it is restored, a land most decidedly represented by Ezekiel as the same as that in which its fathers lived (Ezek 37:25), appears throughout merely as a happy earthly dwelling-place, and the promise of its possession as an assurance given to a nation continuing to propagate itself in peace" (Hofmann, p. 576). This manner of depicting the condition of the Israel restored and glorified by the Messiah, as a peaceful settlement and a happy life in the land of the fathers, a life rich in earthly possessions, is not confined, however, to Jeremiah and Ezekiel, but stands out more or less conspicuously in the Messianic pictures of all the prophets. What follows, then, from this in relation to the mode in which these prophecies are to be fulfilled? Is it that the form assumed by the life of the people of Israel when restored will be only a heightened repetition of the conditions of its former life in Palestine, undisturbed by sin? By no means. On the contrary, it follows from this that the prophets have depicted the glorious restoration of Israel by the Messiah by means of figures borrowed from the past and present of the national life of Israel, and therefore that their picture is not to be taken literally, but symbolically or typically, and that we are not to expect it to be literally fulfilled.
We are forced to this conclusion by the fact that, through the coming of Christ, and the kingdom of heaven which began with Him, the idea of the people of God has been so expanded, that henceforth not the lineal descendants of Abraham, or the Jewish nation merely, but the church of confessors of Jesus Christ, gathered together out of Israel and the Gentiles, has become the people of God, and the economy of the Old Testament has ceased to constitute the divinely appointed from of the church of God. If, therefore, the Jewish people, who have rejected the Saviour, who appeared in Jesus Christ, and have hardened themselves against the grace and truth revealed in Him, are not cast off for ever, but, according to the promises of the Old Testament and the teaching of the Apostle Paul (Rom 11), will eventually repent, and as a people turn to the crucified One, and then also realize the fulfilment of the promises of God; there is still lacking, with the typical character of the prophetic announcement, any clear and unambiguous biblical evidence that all Israel, whose salvation is to be looked for in the future, will be brought back to Palestine, when eventually converted to Christ the crucified One, and continue there as a people separated from the rest of Christendom, and from the earthly centre of the church of the Lord gathered out of all nations and tongues. For, however well founded the remark of Hofmann (ut sup. p. 88) may be, that "holy people and holy land are demanded by one another;" this proves nothing more than that the holy people, gathered out of all the families of the earth through the believing reception of the gospel, will also have a holy land for its dwelling-place; in other words, that, with the spread of the church of the Lord over all the quarters of the globe, the earth will become holy land or Canaan, so far as it is inhabited by the followers of Christ. The Apostle Paul teaches this in the same Epistle in which he foretells to Israel, hardened in unbelief, its eventual restoration and blessedness; when he explains in Rom 4:9-13 that to Abraham or his seed the promise that he was to be the heir of the world was not fulfilled through the law, but through the righteousness of the faith, which Abraham had when still uncircumcised, that he might become a father of all those who believe, though they be not circumcised, and a father of the circumcision, not merely of those who are of the circumcision, but of those also who walk in the footsteps of his faith. And the apostle, when developing this thought, interprets the promise given to the patriarch in Gen 12:7 and Gen 15:18 : "to thy seed will I give this land" (i.e., the land of Canaan), by κληρονομεῖν κόσμον (inheriting the world), he regards Canaan as a type of the world or of the earth, which would be occupied by the children born of faith to the patriarch.
This typical interpretation of the promise, given in the Old Testament to the seed of Abraham, of the everlasting possession of the land of Canaan, which is thus taught by the Apostle Paul, and has been adopted by the church on his authority, corresponds also to the spirit and meaning of the Old Testament word of God. This is evident from Gen 17, where the Lord God, when instituting the covenant of circumcision, gives not to Abraham only, but expressly to Sarah also, the promise to make them into peoples (לגּוים), that king of nations (מלכי עמּים) shall come from them through the son, whom they are to receive (Gen 17:6 and Gen 17:16), and at the same time promises to give to the seed of Abraham, thus greatly to be multiplied, the land of his pilgrimage, the whole land of Canaan, for an everlasting possession (Gen 17:8). This promise the Lord, as the "almighty God," has not carried into effect by making Abraham and Sarah into nations through the lineal posterity of Isaac, but only through the spiritual seed of Abraham, believers out of all nations, who have become, and still will become, children of Abraham in Christ. It was only through these that Abraham became the father of a multitude of nations (לאב המון, Gen 17:5). For although two peoples sprang from Isaac, the Israelites through Jacob, and the Edomites through Esau, and Abraham also became the ancestor of several tribes through Ishmael and the sons of Keturah, the divine promise in question refers to the people of Israel alone, because Esau was separated from the seed of the promise by God Himself, and the other sons of Abraham were excluded by the fact that they were not born of Sarah. The twelve tribes, however, formed but one people; and although Ezekiel calls them two peoples (Ezek 35:10 and Ezek 37:22), having in view their division into two kingdoms, they are never designated or described in the Old or New Testament as המון גּוים. To this one people God did indeed give the land of Canaan for a possession, according to the boundaries described in Num 34, so that it dwelt therein until it was driven out and scattered among the heathen for its persistent unfaithfulness. But inasmuch as that portion of the promise which referred to the multiplication of the seed of Abraham into peoples was only to receive its complete fulfilment in Christ, according to the counsel and will of God, through the grafting of the believing Gentile nations into the family of Abraham, and has so received it, we are not at liberty to restrict the other portion of this promise, relating to the possession of the land of Canaan, to the lineal posterity of the patriarch, or the people of Israel by lineal descent, but must assume that in the promise of the land to be given to the seed of Abraham God even then spoke of Canaan as a type of the land which was to be possessed by the posterity of Abraham multiplied into nations.
This typical phraseology runs through all the prophetical writings of the Old Testament, and that both with regard to the promised seed, which Abraham received through Isaac (Gen 21:12) in the people of Israel, and also with reference to the land promised to this seed for an inheritance, although, while the old covenant established at Sinai lasted, Israel according to the flesh was the people of God, and the earthly Canaan between the Euphrates and the river of Egypt was the dwelling-place of this people. For inasmuch as Abraham received the promise at the very time of his call, that in his seed all the families of the earth should be blessed, and the germs of the universal destination of the people and kingdom of God were deposited, according to Gen 17, in the subsequent patriarchal promises, the prophets continued to employ the names of Israel and Canaan more and more in their Messianic prophecies as symbolical terms for the two ideas of the people and kingdom of God. And from the time when the fortress of Jerusalem upon Mount Zion was exalted by David into the capital of his kingdom and the seat of his government over Israel, and was also made the site of the dwelling of Jehovah in the midst of His people, by the removal of the ark of the covenant to Zion, and the building of the temple which was planned by David, though only carried into execution by Solomon his son, they employed Zion and Jerusalem in the same typical manner as the seat and centre of the kingdom of God; so that, in the Messianic psalms and the writings of the prophets, Zion or Jerusalem is generally mentioned as the place from which the king (David-Messiah), anointed by Jehovah as prince over His people, extends His dominion over all the earth, and whither the nations pour to hear the law of the Lord, and to be instructed as to His ways and their walking in His paths.
Consequently neither the prominence expressly given to the land in the promises contained in Lev 26:42 and Deut 32:43, upon which such stress is laid by Auberlen (die messianische Weissagungen, pp. 827 and 833), nor the fact that Mount Zion or the city of Jerusalem is named as the place of judgment upon the world of nations and the completion of the kingdom of God, to which both Hofmann and Auberlen appeal in the passages already quoted, furnishes any valid evidence that the Jewish people, on its eventual conversion to Christ, will be brought back to Palestine, and that the Lord, at His second coming, will establish the millennial kingdom in the earthly Jerusalem, and take up His abode on the material Mount Zion, in a temple built by human hands.
Even the supporters of the literal interpretation of the Messianic prophecies cannot deny the symbolico-typical character of the Old Testament revelation. Thus Auberlen, for example, observes (die mess. Weiss. p. 821) that, "in their typical character, the sacrifices furnish us with an example of the true signification of all the institutions of the Old Testament kingdom of God, while the latter exhibit to us in external symbol and type the truly holy people and the Messianic kingdom in its perfection, just as the former set forth the sacrifice of the Messiah." But among these institutions the Israelitish sanctuary (tabernacle or temple) undoubtedly occupied a leading place as a symbolico-typical embodiment of the kingdom of God established in Israel, as is now acknowledged by nearly all the expositors of Scripture who have any belief in revelation. It is not merely the institutions of the old covenant, however, which have a symbolico-typical signification, but this is also the case with the history of the covenant nation of the Old Testament, and the soil in which this history developed itself. This is so obvious, that Auberlen himself (ut sup. p. 827) has said that "it is quite a common thing with the prophets to represent the approaching dispersion and enslaving of Israel among the heathen as a renewal of their condition in Egypt, and the eventual restoration of both the people and kingdom as a new exodus from Egypt and entrance into Canaan (Hos 2:1-2 and Hos 2:16, Hos 2:17, Hos 9:3 and Hos 9:6, Hos 11:5, Hos 11:11; Mic 2:12-13; Mic 7:15-16; Is 10:24, Is 10:26; Is 11:11; Jer 16:14-15, and other passages)." And even Hofmann, who sets aside this typical phraseology of the prophets in Is 11:11-15, where the restoration of Israel from its dispersion throughout all the world is depicted as a repetition of its deliverance from Egypt through the miraculous division of the Red Sea, with the simple remark, "that the names of the peoples mentioned in the 14th as well as in the 11th verse, and the obstacles described in the 15th verse, merely serve to elaborate the thought" (Schriftbeweis, II 2, p. 548), cannot help admitting (at p. 561) "that in Is 34:5 אדום is not to be understood as a special prophecy against the Edomitish people, but as a symbolical designation of the world of mankind in its enmity against God." But if Edom is a type of the human race in its hostility to God in this threatening of judgment, "the ransomed of Jehovah" mentioned in the corresponding announcement of salvation in Is 35:1-10, who are to "return to Zion with songs, and everlasting joy upon their heads," cannot be the rescued remnant of the Jewish people, or the Israel of the twelve tribes who will ultimately attain to blessedness, nor can the Zion to which they return be the capital of Palestine. If Edom in this eschatological prophecy denotes the world in its enmity against God, the ransomed of Jehovah who return to Zion are the people of God gathered from both Gentiles and Jews, who enter into the blessedness of the heavenly Jerusalem. By adopting this view of Edom, Hofmann has admitted the typical use of the ideas, both of the people of Jehovah (Israel) and of Zion, by the prophets, and has thereby withdrawn all firm foundation from his explanation of similar Messianic prophecies when the Jewish nation is concerned. The same rule which applies to Edom and Zion in Isa 34 and Is 35:1-10 must also be applicable in Isa 40-56. The prophecy concerning Edom in Isa 34 has its side-piece in Is 63:1-6; and, as Delitzsch has said, the announcement of the return of the ransomed of Jehovah to Zion in Ezekiel 36, "as a whole and in every particular, both in thought and language, is a prelude of this book of consolation for the exiles (i.e., the one which follows in Isa 40-66)." Ezekiel uses Edom in the same way, in the prediction of the everlasting devastation of Edom and the restoration of the devastated land of Israel, to be a lasting blessing for its inhabitants. As Edom in this case also represents the world in its hostility to God (see the comm. on Ezekiel 35:1-36:15), the land of Israel also is not Palestine, but the kingdom of the Messiah, the boundaries of which extend from sea to sea, and from the river to the ends of the world (Ps 73:8 and Zech 9:10). It is true that in the case of our prophet there is no express mention made of the spread of the kingdom of God over the lands, inasmuch as he is watchman over the house of Israel, and therefore, for the most part, principally speaks of the restoration of Israel; but it is also obvious that this prophetic truth was not unknown to him, from the fact that, according to Ezek 47:22-23, in the fresh division of the land among the tribes by lot, the foreigners as well as the natives are to be reckoned among the children of Israel, and to receive their portion of the land as well, which plainly abolishes the difference in lineal descent existing under the old covenant. Still more clearly does he announce the reception of the heathen nations into the kingdom of God in Ezek 16:53., where he predicts the eventual turning of the captivity, not of Jerusalem only, but also of Samaria and Sodom, as the goal of the ways of God with His people. If, therefore, in His pictures of the restoration and glorification of the kingdom of God, he speaks of the land of Israel alone, the reason for this mode of description is probably also to be sought in the fact that he goes back to the fundamental prophecies of the Pentateuch more than other prophets do; and as, on the one hand, he unfolds the fulfilment of the threats in Lev 26 and Deut 28-32 in his threatenings of judgments, so, on the other hand, does he display the fulfilment of the promises of the law in his predictions of salvation. If we bear this in mind, we must not take his prophecy of the very numerous multiplication of Israel and of the eternal possession of Canaan and its blessings in any other sense than in that of the divine promise in Gen 17; that is to say, we must not restrict the numerous multiplication of Israel to the literal multiplication of the remnant of the twelve tribes, but must also understand thereby the multiplication of the seed of Abraham into peoples in the manner explained above, and interpret in the same way the restoration of Israel to the land promised to the fathers.
This view of the Old Testament prophecy concerning the eventual restoration of Israel on its conversion to Christ is confirmed as to its correctness by the New Testament also; if, for example, we consider the plain utterances of Christ and His apostles concerning the relation of the Israel according to the flesh, i.e., of the Jewish nation, to Christ and His kingdom, and do not adhere in a one-sided manner to the literal interpretation of the eschatological pictures contained in the language of the Old Testament prophecy. For since, as Hofmann has correctly observed in his Schriftbeweis (II 2, pp. 667, 668), "the apostolical doctrine of the end of the present condition of things, namely, of the reappearance of Christ, of the glorification of His church, and the resurrection of its dead, or even of the general resurrection of the dead, of the glorification of the material world, the destruction of the present and the creation of a new one, stands in this relation to the Old Testament prophecy of the end of things, that it is merely a repetition of it under the new point of view, which accompanied the appearing and glorification of Jesus and the establishment of His church of Jews and Gentiles;" these eschatological pictures are also clothed in the symbolico-typical form peculiar to the Old Testament prophecy, the doctrinal import of which can only be determined in accordance with the unambiguous doctrinal passages of the New Testament. Of these doctrinal passages the first which presents itself is Rom 11, where the Apostle Paul tells the Christians at Rome as a μυστήριον, that hardness in part has happened to Israel, till the pleroma of the Gentiles has entered into the kingdom of God, and so (i.e., after this has taken place) all Israel will be rescued or saved (Rom 11:25, Rom 11:26). He then supports this by a scriptural quotation formed from Is 59:20 and Is 27:9 (lxx), with an evident allusion to Jer 31:34 (?33) also: "there shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob," etc.; whilst he has already shown how, as the fall of Israel, or its ἀποβολή, is the riches of the Gentiles and reconciliation of the world, the πρόσληψις will not nothing else than life from the dead (ζωὴ ἐκ νεκρῶν, Rom 11:11-15). The apostle evidently teaches here that the partial hardening of Israel, in consequence of which the people rejected the Saviour, who appeared in Jesus, and were excluded from the salvation in Christ, is not an utter rejection of the old covenant nation; but that the hardening of Israel will cease after the entrance of the pleroma of the Gentiles into the kingdom of God, and so all Israel (πᾶς ̓Ισραήλ in contrast with ἐκ μέρους, i.e., the people of Israel as a whole) will attain to salvation, although this does not teach the salvation of every individual Jew.
(Note: "All Israel," says Philippi in the 3rd ed. of his Commentary on the Epistle to the Romans (p. 537), "as contrasted with ἐκ μέρους (in part) in Rom 11:25, and also in the connection in which it stands with the train of thought in Romans 9-11, which, as the chapter before us more especially shows, has only to do with the bringing of the nations as a whole to the Messianic salvation, cannot be understood in any other sense than as signifying the people of Israel as a whole (see also Rom 11:28-32). The explanation of the words as denoting the spiritual Israel, the 'Israel of God' (Gal 6:16), according to which all the true children of Abraham and of God are to be saved through the entrance of the chosen Gentiles, and at the same time also of the ἐκλογή of the Israel that has not been hardened, is just as arbitrary as it is to take 'all Israel' as referring merely to the believing portion of the Jews, the portion chosen by God, who have belonged in all ages to the λεῖμμα κατ ̓ἐκλογὴν χάριτος." But in the appendix to the third edition he has not only give full expression to the opposite view, which Besser in his Bibelstunden has supported in the most decided manner, after the example of Luther and many of the Lutheran expositors, but is inclined to give preference, even above the view which he preciously upheld, to the idea that "all Israel is the whole of the Israel intended by the prophetic word, and included in the divine word of promise, to which alone the name of Israel truly and justly belongs according to the correct understanding of the Old Testament word of God - that is to say, those lineal sons of Abraham who walk in the footsteps of his faith (Rom 4:12), those Jews who are so not merely outwardly in the flesh, but also inwardly in the spirit, through circumcision of heart (Rom 2:28-29);" and also to the following exposition which Calovius gives of the whole passage, namely, that "it does not relate to a simultaneous or universal conversion of the Israelites, or to the conversion of a great multitude, which is to take place at the last times of the world, and is to be looked forward to still, but rather to successive conversions continuing even to the end of the world.")
But Auberlen (die mess. Weissagungen, pp. 801ff.) puts too much into these words of the apostle when he combines them with Ex 19:5-6, and from the fact that Israel in the earlier ages of the Old Testament was once a people and kingdom, but not really a holy and priestly one, and that in the first ages of the New Testament it was once holy and priestly, though not as a people and kingdom, draws the conclusion, not only that the Jewish nation must once more become holy as a people and kingdom, but also that the apostle of the Gentiles here declares "that the promise given to the people of Israel, that it is to be a holy people, will still be fulfilled in its experience, and that in connection with this, after the present period of the kingdom of God, there is a new period in prospect, when the converted and sanctified Israel, being called once for all to be a priestly kingdom, will become the channel of the blessing of fellowship with God to the nations in a totally different and far more glorious manner than before." For if the apostle had intended to teach the eventual accomplishment of this promise in the case of the Israel according to the flesh, he would certainly have quoted it, or at all events have plainly hinted at it, and not merely have spoken of the σώζεσθαι of the Israel which was hardened then. There is nothing to show, even in the remotest way, that Israel will eventually be exalted into the holy and priestly people and kingdom for the nations, either in the assurance that "all Israel shall be saved," or in the declaration that the "receiving" (πρόσληψις) of Israel will work, or be followed by, "life from the dead" (Rom 11:15); and the proposition from which Paul infers the future deliverance of the people of Israel - viz., "if the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches" (Rom 11:16) - shows plainly that it never entered the apostle's mind to predict for the branches that were broken off the olive tree for a time an exaltation to even greater holiness than that possessed by the root and beginning of Israel when they should be grafted in again.
There is also another way in which Hofmann (Schriftbeweis, II 2, pp. 96 and 668) makes insertions in the words of the apostle, - namely, when he draws the conclusion from the prophetic quotation in Rom 11:25, Rom 11:26, that the apostle takes the thought from the prophetic writings, that Zion and Israel are the place where the final revelation of salvation will be made, and then argues in support of this geographical exposition of the words, "shall come out of Zion," on the ground that in these words we have not to think of the first coming of the Saviour alone, but the apostle extends to the second coming with perfect propriety what the Old Testament prophecy generally affirms with regard to the coming of Christ, and what had already been verified at His first coming. This argument is extremely weak. Even if one would or could insist upon the fact that, when rendering the words וּבא (there will come for Zion a Redeemer), in Is 59:20, by ἥξει ἐκ Σιὼν ὁ ῥυόμενος (the Redeemer will come out of Zion), the apostle designedly adopted the expression ἐκ Σιών, it would by no means follow "that he meant the material Zion or earthly Jerusalem to be regarded as the final site of the New Testament revelation." For if the apostle used the expression "come out of Zion," with reference to the second coming of the Lord, because it had been verified at the first coming of Jesus, although Jesus did not then come out of Zion, but out of Bethlehem, according to the prophecy of Mic 5:1 (cf. Mt 1:5-6), he cannot have meant the material Mount Zion by ἐκ Σιών, but must have taken Zion on the prophetico-typical sense of the central seat of the kingdom of God; a meaning which it also has in such passages in the Psalms as Ps 14:7; 53:7, and Ps 110:2, which he appears to have had floating before his mind. It was only by taking this view of Zion that Paul could use ἐκ Σιών for the לציּון of Isaiah, without altering the meaning of the prophecy, that the promised Redeemer would come for Zion, i.e., for the citizens of Zion, the Israelites. The apostle, when making this quotation from the prophets, had no more intention of giving any information concerning the place where Christ would appear to the now hardened Israel, and prove Himself to be the Redeemer, than concerning the land in which the Israel scattered among the nations would be found at the second coming of our Lord. And there is nothing whatever in the New Testament to the effect that "the Lord will not appear again till He has prepared both Israel and Zion for the scene of His reappearing" (Hofmann, p. 97). All that Christ says is, that the gospel of the kingdom will be preached in the whole world for a witness concerning all nations, and then will the end come (Mt 24:14). And if, in addition to this, on His departing for ever from the temple, He exclaimed to the Jews who rejected Him, "Your house will be left unto you desolate; for I say unto you, Ye will not see me henceforth, till ye shall say, Blessed be he that cometh in the name of the Lord" (Mt 23:38-39), all that He means is, that He will not appear to them or come to them before they receive Him with faith, "greet Him as the object of their longing expectation;" and by no means that He will not come till they have been brought back from their dispersion to Palestine and Jerusalem.
Even Mt 27:53 and Rev_ 11:2, where Jerusalem is called the holy city, do not furnish any tenable proof of this, because it is so called, not with regard to any glorification to be looked for in the future, but as the city in which the holiest events in the world's history had taken place; just as Peter (2Pet 1:18) designates the Mount of Transfiguration the holy mount, with reference to that event, and not with any anticipation of a future glorification of the mountain; and in 3Kings 19:8 Horeb is called the Mount of God, because in the olden time God revealed Himself there. "The old Jerusalem is even now the holy city still to those who have directed their hopeful eyes to the new Jerusalem alone" (Hengstenberg). This also applies to the designation of the temple as the "holy place" in Mt 24:15, by which Hofmann (p. 91) would also, though erroneously, understand Jerusalem.
And the words of Christ in Lk 21:24, that Jerusalem will be trodden down by the Gentiles, ἄχρι πληρωθῶσιν καιροὶ ἐθνῶν, cannot be used as furnishing a proof that the earthly Jerusalem will be occupied by the converted Jews before or at the second coming of the Lord. For if stress be laid upon the omission of the article, and the appointed period be understood in such a manner as to lead to the following rendering, viz.: "till Gentile periods shall be fulfilled," i.e., "till certain periods which have been appointed to Gentile nations for the accomplishment of this judgment of wrath from God shall have elapsed" (Meyer), we may assume, with Hengstenberg (die Juden und die christl. Kirche, 3 art.), that these times come to an end when the overthrow of the might of the Gentiles is effected through the judgment of God, and the Christian church takes their place; and we may still further say with him, that "the treading down of Jerusalem by the heathen, among whom, according to the Christian view, the Mahometans also are to be reckoned, has ceased twice already, - namely, in the reign of Constantine, and in the time of the Crusades, when a Christian kingdom existed in Jerusalem. And what then happened, though only in a transient way, will eventually take place again, and that definitively, on the ground of this declaration of the Lord. Jerusalem will become the possession of the Israel of the Christian church." If, on the other hand, we adopt Hofmann's view (pp. 642, 643), that by καιροὶ ἐθνῶν we are to understand the times of the nations, when the world belongs to them, in accordance with Dan 8:14, in support of which Rev_ 11:2 may also be adduced, these times "come to an end when the people of God obtain the supremacy;" and, according to this explanation, it is affirmed "that this treading down of the holy city will not come to an end till the filling up of the time, during which the world belongs to the nations, and therefore not till the end of the present course of this world." But if the treading down of Jerusalem by the Gentiles lasts till then, even the converted Jews cannot recover possession of it at that time; for at the end of the present course of this world the new creation of the heaven and earth will take place, and the perfected church of Christ, gathered out of Israel and the Gentile nations, will dwell in the heavenly Jerusalem that has come down upon the new earth. - However, therefore, we may interpret these words of the Lord, we are not taught in Lk 21:24 any more than in Mt 24:15 and Mt 27:53, or Rom 11:26, that the earthly Jerusalem will come into the possession of the converted Jews after its liberation from the power of the Gentiles, that it will hold a central position in the world, or that the temple will be erected there again.
And lastly, a decisive objection to these Jewish, millenarian hopes, and at the same time to the literal interpretation of the prophetic announcements of the restoration of Israel, is to be found in the fact that the New Testament says nothing whatever concerning are building of the Jerusalem temple and a restoration of the Levitical worship; but that, on the contrary, it teaches in the most decided manner, that, with the completion of the reconciliation of men with God through the sacrifice of Christ upon Golgotha, the sacrificial and temple service of the Levitical law was fulfilled and abolished (Heb 7-10), on the ground of the declaration of Christ, that the hour cometh, and now is, when men shall worship neither upon Gerizim nor at Jerusalem; but the true worshippers shall worship the Father in spirit and in truth (Jn 4:21-24), in accordance with the direction given by the apostle in Rom 12:1. But the prophets of the Old Testament do not merely predict the return of the Israelites to their own land, and their everlasting abode in that land under the rule of the Messiah; but this prediction of theirs culminates in the promise that Jehovah will establish His sanctuary, i.e., His temple, in the midst of His redeemed people, and dwell there with them and above them for ever (Ezek 37:27-28), and that all nations will come to this sanctuary of the Lord upon Zion year by year, to worship before the King Jehovah of hosts, and keep the Feast of tabernacles (Zech 14:16; cf. Is 66:23). If, then, the Jewish people should receive Palestine again for its possession either at or after its conversion to Christ, in accordance with the promise of God, the temple with the Levitical sacrificial worship would of necessity be also restored in Jerusalem. But if such a supposition is at variance with the teaching of Christ and the apostles, so that this essential feature in the prophetic picture of the future of the kingdom of God is not to be understood literally, but spiritually or typically, it is an unjustifiable inconsistency to adhere to the literal interpretation of the prophecy concerning the return of Israel to Canaan, and to look for the return of the Jewish people to Palestine, when it has come to believe in Jesus Christ.
John Gill
37:15 The word of the Lord came unto me again,.... Immediately or quickly after he had the above vision of the dry bones, and the explanation of it:
saying: as follows:
37:1537:15: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ.
15 Տէրը խօսեց ինձ հետ ու ասաց.
15 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

37:15: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ.
15 Տէրը խօսեց ինձ հետ ու ասաց.
15 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
37:1537:15 И было ко мне слово Господне:
37:16 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself ῥάβδον ραβδος rod καὶ και and; even γράψον γραφω write ἐπ᾿ επι in; on αὐτὴν αυτος he; him τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel τοὺς ο the προσκειμένους προσκειμαι in; on αὐτόν αυτος he; him καὶ και and; even ῥάβδον ραβδος rod δευτέραν δευτερος second λήμψῃ λαμβανω take; get σεαυτῷ σεαυτου of yourself καὶ και and; even γράψεις γραφω write αὐτήν αυτος he; him τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ῥάβδον ραβδος rod Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even πάντας πας all; every τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel τοὺς ο the προστεθέντας προστιθημι add; continue πρὸς προς to; toward αὐτόν αυτος he; him
37:16 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind קַח־ qaḥ- לקח take לְךָ֙ lᵊḵˌā לְ to עֵ֣ץ ʕˈēṣ עֵץ tree אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וּ û וְ and כְתֹ֤ב ḵᵊṯˈōv כתב write עָלָיו֙ ʕālāʸw עַל upon לִֽ lˈi לְ to יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel חֲבֵרָ֑יוחברו *ḥᵃvērˈāʸw חָבֵר companion וּ û וְ and לְקַח֙ lᵊqˌaḥ לקח take עֵ֣ץ ʕˈēṣ עֵץ tree אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וּ û וְ and כְתֹ֣וב ḵᵊṯˈôv כתב write עָלָ֗יו ʕālˈāʸw עַל upon לְ lᵊ לְ to יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph עֵ֣ץ ʕˈēṣ עֵץ tree אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel חֲבֵרָֽיוחברו *ḥᵃvērˈāʸw חָבֵר companion
37:16. et tu fili hominis sume tibi lignum unum et scribe super illud Iudae et filiorum Israhel sociis eius et tolle lignum alterum et scribe super eum Ioseph lignum Ephraim et cunctae domui Israhel sociorumque eiusAnd thou son of man, take thee a stick: and write upon it: Of Juda, and of the children of Israel his associates: and take another stick and write upon it: For Joseph the stick of Ephraim, and for all the house of Israel, and of his associates.
16. And thou, son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and all the house of Israel his companions:
37:16. “And as for you, son of man, take up a piece of wood for yourself, and write upon it: ‘For Judah, and for the sons of Israel, his companions.’ And take up another piece of wood, and write upon it: ‘For Joseph, the wood of Ephraim, and for the entire house of Israel, and for his companions.’
37:16. Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and [for] all the house of Israel his companions:
The word of the LORD came again unto me, saying:

37:15 И было ко мне слово Господне:
37:16
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
ῥάβδον ραβδος rod
καὶ και and; even
γράψον γραφω write
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
τὸν ο the
Ιουδαν ιουδας Ioudas; Iuthas
καὶ και and; even
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
τοὺς ο the
προσκειμένους προσκειμαι in; on
αὐτόν αυτος he; him
καὶ και and; even
ῥάβδον ραβδος rod
δευτέραν δευτερος second
λήμψῃ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
καὶ και and; even
γράψεις γραφω write
αὐτήν αυτος he; him
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ῥάβδον ραβδος rod
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
πάντας πας all; every
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
τοὺς ο the
προστεθέντας προστιθημι add; continue
πρὸς προς to; toward
αὐτόν αυτος he; him
37:16
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
קַח־ qaḥ- לקח take
לְךָ֙ lᵊḵˌā לְ to
עֵ֣ץ ʕˈēṣ עֵץ tree
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וּ û וְ and
כְתֹ֤ב ḵᵊṯˈōv כתב write
עָלָיו֙ ʕālāʸw עַל upon
לִֽ lˈi לְ to
יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
חֲבֵרָ֑יוחברו
*ḥᵃvērˈāʸw חָבֵר companion
וּ û וְ and
לְקַח֙ lᵊqˌaḥ לקח take
עֵ֣ץ ʕˈēṣ עֵץ tree
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וּ û וְ and
כְתֹ֣וב ḵᵊṯˈôv כתב write
עָלָ֗יו ʕālˈāʸw עַל upon
לְ lᵊ לְ to
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
עֵ֣ץ ʕˈēṣ עֵץ tree
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
חֲבֵרָֽיוחברו
*ḥᵃvērˈāʸw חָבֵר companion
37:16. et tu fili hominis sume tibi lignum unum et scribe super illud Iudae et filiorum Israhel sociis eius et tolle lignum alterum et scribe super eum Ioseph lignum Ephraim et cunctae domui Israhel sociorumque eius
And thou son of man, take thee a stick: and write upon it: Of Juda, and of the children of Israel his associates: and take another stick and write upon it: For Joseph the stick of Ephraim, and for all the house of Israel, and of his associates.
37:16. “And as for you, son of man, take up a piece of wood for yourself, and write upon it: ‘For Judah, and for the sons of Israel, his companions.’ And take up another piece of wood, and write upon it: ‘For Joseph, the wood of Ephraim, and for the entire house of Israel, and for his companions.’
37:16. Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and [for] all the house of Israel his companions:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. “Жезл” евр. ец дерево (Вульг. lignum), которое могло иметь форму только жезла, чтобы два таких куска дерева можно было обнять одной рукой; кроме того, должно быть имеется в виду Чис ХVII:16: и сл.; посему LXX c правом: “жезл”. “И сынам Израилевым союзным с ним”, т. е. Вениамину, Симеону, отчасти Левию, а может быть, и эмигрантам разных времен в южное царство. - “Иосифу”. Он назван вместо Ефрема, чтобы противопоставить его, как брата, Иуде. Посему сейчас и объясняется “Ефрема”. - “И всему дому Израилеву”, который, действительно, в громадном большинстве своем подчинялся Ефрему; LXX опять “сынам” (в евр. сходно по начертанию с “дом”).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 The word of the LORD came again unto me, saying, 16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: 17 And join them one to another into one stick; and they shall become one in thine hand. 18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? 19 Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. 20 And the sticks whereon thou writest shall be in thine hand before their eyes. 21 And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: 22 And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. 24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. 26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.
Here are more exceedingly great and precious promises made of the happy state of the Jews after their return to their own land; but they have a further reference to the kingdom of the Messiah and the glories of gospel-times.
I. It is here promised that Ephraim and Judah shall be happily united in brotherly love and mutual serviceableness; so that whereas, ever since the desertion of the ten tribes from the house of David under Jeroboam, there had been continual feuds and animosities between the two kingdoms of Israel and Judah, and it is to be feared there had been some clashings between them even in the land of their captivity (Ephraim upon all occasions envying Judah and Judah vexing Ephraim), now it should be no longer, but there should be a coalition between them, and, notwithstanding the old differences that had been between them, they should agree to love one another and to do one another all good offices. This is here illustrated by a sign. The prophet was to take two sticks, and write upon one, For Judah (including Benjamin, those of the children of Israel that were his companions), upon the other, For Joseph, including the rest of the tribes, v. 16. These two sticks must be so framed as to fall into one in his hand, v. 17. The people took notice of this, and desired him to tell them the meaning of it, for they knew he did not play with sticks for his diversion, as children do. Those that would know the meaning should ask the meaning of the word of God which they read and hear, and of the instituted signs by which spiritual and divine things are represented to us; the ministers' lips should keep the knowledge hereof and the people should ask it at their mouth, Mal. ii. 7. It is a necessary question for grown people, as well as children, to ask, What mean you by this service, by this sign? Exod. xii. 26. The meaning was that Judah and Israel should become one in the hand of God, v. 19. 1. They shall be one, one nation, v. 22. They shall have no separate interests, and, consequently, no divided affections. There shall be no mutual jealousies and animosities, no remembrance, no remains, of their former discord. But there shall be a perfect harmony between them, a good understanding one of another, a good disposition one to another, and a readiness to all good offices and services for one another's credit and comfort. They had been two sticks crossing and thwarting one another, nay, beating and bruising one another; but now they shall become one, supporting and strengthening one another. Vix unita fortior--Force added to force is proportionally more efficient. Behold, how good and how pleasant a thing it is to see Judah and Israel, that had long been at variance, now dwelling together in unity. Then they shall become acceptable to their God, amiable to their friends, and formidable to their enemies, Isa. xi. 13, 14. 2. They shall be one in God's hand; by his power they shall be united, and, being by his hand brought together, his hand shall keep them together, so that they shall not fly off, to be separated again. They shall be one in his hand, for his glory shall be the centre of their unity and his grace the cement of it. In him, in a regard to him and in his service and worship, they shall unite, and so shall become one. Both sides shall agree to put themselves into his hand, and so they shall be one. Qui conveniunt in aliquo tertio inter se conveniunt--Those who agree in a third agree with each other. Note, Those are best united that are one in God's hand, whose union with each other results from their union with Christ and their communion with God through him, Eph. i. 10. One in us, John xvii. 21. 3. They shall be one in their return out of captivity (v. 21): I will take them from among the heathen, and gather them on every side, and bring them together incorporated into one body to their own land. They shall be one in their separation from the heathen with whom they had mingled themselves: they shall both agree to part from them, and take their affections off from them, and no longer to comply with their usages, and then they will soon agree to join together in walking according to the rule of God's word. Their having been joint-sufferers will contribute to this blessed comprehension, when they begin to come to themselves and to consider things. Put many pieces of metal together into the furnace, and, when they are melted, they will run all together. It was time for them to strengthen one another when their oppressors were so busy to weaken and ruin them all. Likewise their being joint-sharers in the favour of God, and the great and common deliverance wrought out for them all, should help to unite them. God's loving them all was a good reason why they should love one another. Times of common joy, as well as times of common suffering, should be healing loving times. 4. They shall all be the subjects of one king, and so they shall become one. The Jews, after their return, were under one government, and not divided as formerly. But this certainly looks further, to the kingdom of Christ; he is that one King in allegiance to whom all God's spiritual Israel shall cheerfully unite, and under whose protection they shall all be gathered. All believers unite in one Lord, one faith, and one baptism. And the uniting of Jews and Gentiles in the gospel church, their becoming one fold under Christ the one great Shepherd, is doubtless the union that is chiefly looked at in this prophecy. By Christ and partition-wall between them was taken down, and the enmity slain, and of them twain was made one new man, Eph. ii. 14, 15.
II. It is here promised that the Jews shall by their captivity be cured of their inclination to idolatry; this shall be the happy fruit of that affliction, even the taking away of their sin (v. 23): Neither shall they defile themselves any more with their idols, those detestable defiling things, no, nor with any of their former transgressions. Note, When one sin is sincerely parted with all sin is abandoned too, for he that hates sin, as sin, will hate all sin. And those that are cured of their spiritual idolatry, their inordinate affection to the world and the flesh, that no longer make a god of their money or their belly, have a happy blow given to the root of all their transgressions. Two ways God will take to cure them of their idolatry:-- 1. By bringing them out of the way of temptation to it: "I will save them out of all their dwelling-places wherein they have sinned, because there they met with the occasion of sin and allurements to it." Note, It is our wisdom to avoid the places where we have been overcome by temptations to sin, not to remain in them, or return to them, but to save ourselves out of them, as we would out of infected places; see Zech. ii. 7; Rev. xviii. 4. And it is a great mercy when God, in his providence, saves us out of the dwelling-places where we have sinned, and keeps us from harm by keeping us out of harm's way, in answer to our prayer, Lead us not into temptation, but deliver us from evil. 2. By changing the disposition of their mind: "I will cleanse them (v. 28); that is, I will sanctify them, will work in them an aversion to the pollutions of sin and a complacency in the pleasures of holiness, and then you may be sure they will not defile themselves any more with their idols." Those whom God has cleansed he will keep clean.
III. It is here promised that they shall be the people of God, as their God, and the subjects and sheep of Christ their King and Shepherd. These promises we had before, and they are here repeated (v. 23, 24) for the encouragement of the faith of Israel: They shall be my people, to serve me, and I will be their God, to save them and to make them happy. David, my servant, shall be king over them, to fight their battles, to protect them from injury, and to rule them, and overrule all things that concern them for their good. He shall be their shepherd, to guide them and provide for them. Christ is this David, Israel's King of old; and those whom he subdues to himself, and makes willing in the day of his power, he makes to walk in his judgments and to keep his statutes.
IV. It is here promised that they shall dwell comfortably, v. 25, 26. They shall dwell in the land of Israel; for where else should Israelites dwell? And many things will concur to make their dwelling agreeable. 1. They shall have it by covenant; they shall come in again upon their old title, by virtue of the grant made unto Jacob, God's servant. As Christ was David, God's servant, so the church is Jacob, his servant too; and the members of the church shall come in for a share, as born in God's house. He will make a covenant of peace with them (v. 26), and in pursuance of that covenant he will place them, and multiply them. Note, Temporal mercies are doubly sweet when they come from the promise of the covenant, and not merely from common providence. 2. They shall come to it by prescription: "It is the land wherein your fathers have dwelt, and for that reason you cannot but have a special kindness for it, which God will graciously gratify." It was the inheritance of their ancestors, and therefore shall be theirs. They are beloved for their fathers' sakes. 3. They shall have it entailed upon them and the heirs of their body, and shall have their families built up, so that it shall not be lost for want of heirs. They shall dwell therein all their time, and never be turned out of possession, and they shall leave it for an inheritance to their children and their children's children for ever, who shall enjoy it when they are gone, the prospect of which will be a satisfaction to them. 4. They shall live under a good government, which will contribute very much to the comfort of their lives: My servant David shall be their prince for ever. This can be no other than Christ, of whom it was said, when he was brought into the world, He shall reign over the house of Jacob for ever, Luke i. 33. Note, It is the unspeakable comfort of all Christ's faithful subjects that, as his kingdom is everlasting, so he is an everlasting King, he lives to reign for ever; and, as sure and as long as he lives and reigns, they shall live and reign also. 5. The charter by which they hold all their privileges is indefeasible. God's covenant with them shall be an everlasting covenant; so the covenant of grace is, for it secures to us an everlasting happiness.
V. It is here promised that God will dwell among them; and this will make them dwell comfortably indeed: I will set my sanctuary in the midst of them for evermore; my tabernacle also shall be with them, v. 26, 27. 1. They shall have the tokens of God's special presence with them and his gracious residence among them. God will in very deed dwell with them upon the earth, for where his sanctuary is he is; when they profaned his sanctuary he took it from them (Isa. lxiv. 11), but now that they are purified God will dwell with them again. 2. They shall have opportunity of conversing with God, of hearing from him, speaking to him, and so keeping up communion with him, which will be the comfort of their lives. 3. They shall have the means of grace. By the oracles of God in his tabernacle they shall be made wiser and better, and all their children shall be taught of the Lord. 4. Thus their covenant relation to God shall be improved and the bond of it strengthened: "I will be their God and they shall be my people, and they shall know it by having my sanctuary among them, and shall have the comfort of it."
VI. Both God and Israel shall have the honour of this among the heathen, v. 26. "Now the heathen observe how Israel have profaned their own crown by their sins, and God has profaned it by his judgments; but then, when Israel is reformed and God has returned in mercy to them, the very heathen shall be made to know that the Lord sanctifies Israel, has a title to them and an interest in them more than other people, because his sanctuary is, and shall be, in the midst of them." Note, God designs the sanctification of those among whom he sets up his sanctuary. And blessed and holy are those who, enjoying the privileges of the sanctuary, give such proofs and evidences of their sanctification that the heathen may know it is no less than the almighty grace of God that sanctifies them. Such have God's sanctuary in the midst of them, the kingdom of God within them, in the principles of the spiritual life, and shall have it so for evermore in the enjoyments of an eternal life.
Adam Clarke: Commentary on the Bible - 1831
37:16: Son of man, take thee one stick - The two sticks mentioned in this symbolical transaction represented, as the text declares the two kingdoms of Israel and Judah, which were formed in the days of Rehoboam, and continued distinct till the time of the captivity. The kingdom of Judah was composed of the tribes of Judah and Benjamin, with the Levites; all the rest went off in the schism with Jeroboam, and formed the kingdom of Israel. Though some out of those tribes did rejoin themselves to Judah, yet no whole tribe ever returned to that kingdom. Common sufferings in their captivity became the means of reviving a kinder feeling; and to encourage this, God promises that he will reunite them, and restore them to their own land; and that there shall no more be any divisions or feuds among them. To represent this in such a way as would make it a subject of thought, reflection, and inquiry, the prophet is ordered to take the two sticks mentioned above, to write on them the distinguishing names of the divided kingdoms, and then by a notch, dovetail, glue, or some such method, to unite them both before the people. He did so, and on their inquiry, showed them the full meaning of this symbolical action.
Albert Barnes: Notes on the Bible - 1834
37:16
One stick - So in the marginal reference the names of the tribes had been written on rods or sticks.
For Judah ... - To the house of David had remained faithful, not only Judah, but also Benjamin, Levi, and part of Simeon, and individual members of various tribes Ch2 11:12-16. Compare the marginal references.
Joseph ... Ephraim - Compare Psa 78:67; Hos 5:5 ff "Joseph" is the general name here for the ten tribes, including "Ephraim," the chief tribe, and his companions. Omit "for" before "all." "All the house of Israel" is here the ten tribes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:16: take thee: Num 17:2, Num 17:3
For Judah: Ch2 10:17, Ch2 11:11-17, Ch2 15:9, Ch2 30:11-18
For Joseph: Kg1 12:16-20; Ch2 10:19
Geneva 1599
37:16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take (d) another stick, and write upon it, For Joseph, the stick of Ephraim, and [for] all the house of Israel his companions:
(d) Which signifies the joining together of the two houses of Israel and Judah.
John Gill
37:16 Moreover, thou son of man, take thee one stick,.... Or "wood" (a); a stick of wood; or table, as the Targum; a board or plank. The Septuagint version renders it a "rod"; and so the Arabic; an emblem of a kingdom or government, as this was:
and write upon it; the following words:
for Judah, and the children of Israel his companions; for the tribe of Judah, and the tribe of Benjamin, which adhered together, and as many of the other tribes which joined them; the godly and religious of the rest of the tribes, who could not give into the idolatry of Jeroboam:
then take another stick; like the former:
and write upon it; these words:
for Joseph, the stick of Ephraim, and for all the house of Israel his companions; for the tribe of Ephraim, and the other nine tribes, which together made up one kingdom. It should be observed, that in the times of Rehoboam, the son of Solomon, there was a division in the kingdom of Israel; ten tribes revolted from him, and only the two whole tribes of Judah and Benjamin continued with him; and from that time to the captivity, and even during that, as it seems, there were continual animosities and bickerings between the two kingdoms, on account both of their political and religious affairs, especially the latter; and an union between them this emblem is designed to signify, as will hereafter appear. Jeroboam, the first king of the ten tribes, was of the tribe of Ephraim; and Samaria, the metropolis of the kingdom, was in that tribe; hence Ephraim often stands for all the ten tribes, for the kingdom of Israel, as distinct from that of Judah. Writing words on sticks or rods seems to be in allusion to what was done Num 17:2.
(a) "lignum unuin", V. L. Pagninus, Montanus, &c.
John Wesley
37:16 One stick - A writing tablet or a tally, such as is fit to be written upon. His companions - Benjamin and part of Levi, who kept with the tribe of Judah. Ephraim - Ephraim was the most considerable tribe in the kingdom of Israel, when divided from the other two. The house of Israel - The other nine tribes, who continued with Ephraim.
Robert Jamieson, A. R. Fausset and David Brown
37:16 stick--alluding to Num 17:2, the tribal rod. The union of the two rods was a prophecy in action of the brotherly union which is to reunite the ten tribes and Judah. As their severance under Jeroboam was fraught with the greatest evil to the covenant-people, so the first result of both being joined by the spirit of life to God is that they become joined to one another under the one covenant King, Messiah-David.
Judah, and . . . children of Israel his companions--that is, Judah and, besides Benjamin and Levi, those who had joined themselves to him of Ephraim, Manasseh, Simeon, Asher, Zebulun, Issachar, as having the temple and lawful priesthood in his borders (2Chron 11:12-13, 2Chron 11:16; 2Chron 15:9; 2Chron 30:11, 2Chron 30:18). The latter became identified with Judah after the carrying away of the ten tribes, and returned with Judah from Babylon, and so shall be associated with that tribe at the future restoration.
For Joseph, the stick of Ephraim--Ephraim's posterity took the lead, not only of the other descendants of Joseph (compare Ezek 37:19), but of the ten tribes of Israel. For four hundred years, during the period of the judges, with Manasseh and Benjamin, its dependent tribes, it had formerly taken the lead: Shiloh was its religious capital; Shechem, its civil capital. God had transferred the birthright from Reuben (for dishonoring his father's bed) to Joseph, whose representative, Ephraim, though the younger, was made (Gen 48:19; 1Chron 5:1). From its pre-eminence "Israel" is attached to it as "companions." The "all" in this case, not in that of Judah, which has only attached as "companions" the children of Israel" (that is, some of them, namely, those who followed the fortunes of Judah), implies that the bulk of the ten tribes did not return at the restoration from Babylon, but are distinct from Judah, until the coming union with it at the restoration.
37:1637:16: Եւ դու որդի մարդոյ՝ ա՛ռ դու քեզ գաւազան մի, եւ գրեա՛ ՚ի նմա զՅուդա եւ զորդիսն Իսրայէլի զմերձաւորս նորա։ Եւ առցես քեզ գաւազան երկրորդ, եւ գրեսցես ՚ի նմա զՅովսէփ՝ եւ զգաւազանն Եփրեմի. եւ զամենայն որդիսն Իսրայէլի զյաւելեալսն ՚ի նոսա[12893]։ [12893] Ոմանք. ՚Ի նմա զՅովսեփայ զգաւազանն Եփրեմի... յաւելեալսն ՚ի նա։
16 «Դո՛ւ էլ, մարդո՛ւ որդի, քեզ համար մի գաւազա՛ն վերցրու եւ դրա վրայ գրի՛ր՝ Յուդային, Իսրայէլի զաւակներին ու նրանց մերձաւորներին: Մի երկրորդ գաւազան էլ կը վերցնես ու վրան կը գրես՝ Յովսէփին, մի գաւազանի վրայ էլ՝ Եփրեմին եւ Իսրայէլի բոլոր զաւակներին, որ աւելացել են նրանց վրայ:
16 «Դո՛ւն, որդի՛ մարդոյ, քեզի փայտ մը առ ու անոր վրայ գրէ՛. ‘Յուդային համար ու անոր ընկերներուն, Իսրայէլի որդիներուն համար’։ Ետքը ուրիշ փայտ մը ա՛ռ ու անոր վրայ գրէ՛. ‘Յովսէփին համար, Եփրեմին ու անոր ընկերներուն բոլոր Իսրայէլի տանը փայտը’։
Եւ դու որդի մարդոյ, առ դու քեզ գաւազան մի, եւ գրեա ի նմա զՅուդա եւ զորդիսն Իսրայելի զմերձաւորս նորա. եւ առցես քեզ գաւազան երկրորդ, եւ գրեսցես ի նմա զՅովսէփ, զգաւազանն Եփրեմի, եւ զամենայն որդիսն Իսրայելի զյաւելեալսն ի նոսա:

37:16: Եւ դու որդի մարդոյ՝ ա՛ռ դու քեզ գաւազան մի, եւ գրեա՛ ՚ի նմա զՅուդա եւ զորդիսն Իսրայէլի զմերձաւորս նորա։ Եւ առցես քեզ գաւազան երկրորդ, եւ գրեսցես ՚ի նմա զՅովսէփ՝ եւ զգաւազանն Եփրեմի. եւ զամենայն որդիսն Իսրայէլի զյաւելեալսն ՚ի նոսա[12893]։
[12893] Ոմանք. ՚Ի նմա զՅովսեփայ զգաւազանն Եփրեմի... յաւելեալսն ՚ի նա։
16 «Դո՛ւ էլ, մարդո՛ւ որդի, քեզ համար մի գաւազա՛ն վերցրու եւ դրա վրայ գրի՛ր՝ Յուդային, Իսրայէլի զաւակներին ու նրանց մերձաւորներին: Մի երկրորդ գաւազան էլ կը վերցնես ու վրան կը գրես՝ Յովսէփին, մի գաւազանի վրայ էլ՝ Եփրեմին եւ Իսրայէլի բոլոր զաւակներին, որ աւելացել են նրանց վրայ:
16 «Դո՛ւն, որդի՛ մարդոյ, քեզի փայտ մը առ ու անոր վրայ գրէ՛. ‘Յուդային համար ու անոր ընկերներուն, Իսրայէլի որդիներուն համար’։ Ետքը ուրիշ փայտ մը ա՛ռ ու անոր վրայ գրէ՛. ‘Յովսէփին համար, Եփրեմին ու անոր ընկերներուն բոլոր Իսրայէլի տանը փայտը’։
zohrab-1805▾ eastern-1994▾ western am▾
37:1637:16 ты же, сын человеческий, возьми себе один жезл и напиши на нем: >; и еще возьми жезл и напиши на нем: >; это жезл Ефрема и всего дома Израилева, союзного с ним.
37:17 καὶ και and; even συνάψεις συναπτω he; him πρὸς προς to; toward ἀλλήλας αλληλων one another σαυτῷ σεαυτου of yourself εἰς εις into; for ῥάβδον ραβδος rod μίαν εις.1 one; unit τοῦ ο the δῆσαι δεω bind; tie αὐτάς αυτος he; him καὶ και and; even ἔσονται ειμι be ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your
37:17 וְ wᵊ וְ and קָרַ֨ב qārˌav קרב approach אֹתָ֜ם ʔōṯˈām אֵת [object marker] אֶחָ֧ד ʔeḥˈāḏ אֶחָד one אֶל־ ʔel- אֶל to אֶחָ֛ד ʔeḥˈāḏ אֶחָד one לְךָ֖ lᵊḵˌā לְ to לְ lᵊ לְ to עֵ֣ץ ʕˈēṣ עֵץ tree אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and הָי֥וּ hāyˌû היה be לַ la לְ to אֲחָדִ֖ים ʔᵃḥāḏˌîm אֶחָד one בְּ bᵊ בְּ in יָדֶֽךָ׃ yāḏˈeḵā יָד hand
37:17. et adiunge illa unum ad alterum tibi in lignum unum et erunt in unionem in manu tuaAnd join them one to the other into one stick, and they shall become one in thy hand.
17. and join them for thee one to another into one stick, that they may become one in thine hand.
37:17. And join these, one to the other, for yourself, as one piece of wood. And they will be united in your hand.
37:17. And join them one to another into one stick; and they shall become one in thine hand.
Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and [for] all the house of Israel his companions:

37:16 ты же, сын человеческий, возьми себе один жезл и напиши на нем: <<Иуде и сынам Израилевым, союзным с ним>>; и еще возьми жезл и напиши на нем: <<Иосифу>>; это жезл Ефрема и всего дома Израилева, союзного с ним.
37:17
καὶ και and; even
συνάψεις συναπτω he; him
πρὸς προς to; toward
ἀλλήλας αλληλων one another
σαυτῷ σεαυτου of yourself
εἰς εις into; for
ῥάβδον ραβδος rod
μίαν εις.1 one; unit
τοῦ ο the
δῆσαι δεω bind; tie
αὐτάς αυτος he; him
καὶ και and; even
ἔσονται ειμι be
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
37:17
וְ wᵊ וְ and
קָרַ֨ב qārˌav קרב approach
אֹתָ֜ם ʔōṯˈām אֵת [object marker]
אֶחָ֧ד ʔeḥˈāḏ אֶחָד one
אֶל־ ʔel- אֶל to
אֶחָ֛ד ʔeḥˈāḏ אֶחָד one
לְךָ֖ lᵊḵˌā לְ to
לְ lᵊ לְ to
עֵ֣ץ ʕˈēṣ עֵץ tree
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
לַ la לְ to
אֲחָדִ֖ים ʔᵃḥāḏˌîm אֶחָד one
בְּ bᵊ בְּ in
יָדֶֽךָ׃ yāḏˈeḵā יָד hand
37:17. et adiunge illa unum ad alterum tibi in lignum unum et erunt in unionem in manu tua
And join them one to the other into one stick, and they shall become one in thy hand.
37:17. And join these, one to the other, for yourself, as one piece of wood. And they will be united in your hand.
37:17. And join them one to another into one stick; and they shall become one in thine hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Как легко пророку соединить два жезла в одной руке, так легко Богу соединить разделенные доселе и с начала политического существования Израиля две его части.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:17: Eze 37:22-24; Isa 11:13; Jer 50:4; Hos 1:11; Zep 3:9
John Gill
37:17 And join them one to another into one stick,.... Clap the sticks, planks, boards, or tables, to one another; glue them together, or set them so close to one another, that they may seem as one stick, plank, board, or table:
and they shall become one in thine hand; they shall look as if they were one. R. Joseph Kimchi, the father of David, thinks they really became one, by means of a miracle wrought; but there is no need to suppose this; it is enough that they appeared to be so.
37:1737:17: Եւ կցեսցես զնոսա ընդ միմեա՛նս կապեալ լինել ՚ի գաւազան մի. եւ եղիցի ՚ի ձեռին քում[12894]։ [12894] Ոմանք. Լինել գաւազան մի, եւ եղիցին ՚ի ձեռին։
17 Եւ կը կցես դրանք, իրար հետ կապելով, այնպէս որ լինեն մէկ գաւազան, որը քո ձեռքին կը լինի:
17 Զանոնք իրարու մօտեցուր, որպէս զի մէկ փայտ ըլլան ու քու ձեռքիդ մէջ միանան։
Եւ կցեսցես զնոսա ընդ միմեանս [801]կապեալ` լինել ի գաւազան մի, եւ եղիցի ի ձեռին [802]քում:

37:17: Եւ կցեսցես զնոսա ընդ միմեա՛նս կապեալ լինել ՚ի գաւազան մի. եւ եղիցի ՚ի ձեռին քում[12894]։
[12894] Ոմանք. Լինել գաւազան մի, եւ եղիցին ՚ի ձեռին։
17 Եւ կը կցես դրանք, իրար հետ կապելով, այնպէս որ լինեն մէկ գաւազան, որը քո ձեռքին կը լինի:
17 Զանոնք իրարու մօտեցուր, որպէս զի մէկ փայտ ըլլան ու քու ձեռքիդ մէջ միանան։
zohrab-1805▾ eastern-1994▾ western am▾
37:1737:17 И сложи их у себя один с другим в один жезл, чтобы они в руке твоей были одно.
37:18 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once λέγωσιν λεγω tell; declare πρὸς προς to; toward σὲ σε.1 you οἱ ο the υἱοὶ υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your οὐκ ου not ἀναγγελεῖς αναγγελλω announce ἡμῖν ημιν us τί τις.1 who?; what? ἐστιν ειμι be ταῦτά ουτος this; he σοι σοι you
37:18 וְ wᵊ וְ and כַֽ ḵˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יֹאמְר֣וּ yōmᵊrˈû אמר say אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to בְּנֵ֥י bᵊnˌê בֵּן son עַמְּךָ֖ ʕammᵊḵˌā עַם people לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הֲ hᵃ הֲ [interrogative] לֹֽוא־ lˈô- לֹא not תַגִּ֥יד ṯaggˌîḏ נגד report לָ֖נוּ lˌānû לְ to מָה־ mā- מָה what אֵ֥לֶּה ʔˌēlleh אֵלֶּה these לָּֽךְ׃ llˈāḵ לְ to
37:18. cum autem dixerint ad te filii populi tui loquentes nonne indicas nobis quid in his tibi velisAnd when the children of thy people shall speak to thee, saying: Wilt thou not tell us what thou meanest by this?
18. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?
37:18. Then, when the sons of your people will speak to you, saying: ‘Will you not tell us what you intend by this?’
37:18. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou [meanest] by these?
And join them one to another into one stick; and they shall become one in thine hand:

37:17 И сложи их у себя один с другим в один жезл, чтобы они в руке твоей были одно.
37:18
καὶ και and; even
ἔσται ειμι be
ὅταν οταν when; once
λέγωσιν λεγω tell; declare
πρὸς προς to; toward
σὲ σε.1 you
οἱ ο the
υἱοὶ υιος son
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
οὐκ ου not
ἀναγγελεῖς αναγγελλω announce
ἡμῖν ημιν us
τί τις.1 who?; what?
ἐστιν ειμι be
ταῦτά ουτος this; he
σοι σοι you
37:18
וְ wᵊ וְ and
כַֽ ḵˈa כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יֹאמְר֣וּ yōmᵊrˈû אמר say
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
עַמְּךָ֖ ʕammᵊḵˌā עַם people
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הֲ hᵃ הֲ [interrogative]
לֹֽוא־ lˈô- לֹא not
תַגִּ֥יד ṯaggˌîḏ נגד report
לָ֖נוּ lˌānû לְ to
מָה־ mā- מָה what
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
לָּֽךְ׃ llˈāḵ לְ to
37:18. cum autem dixerint ad te filii populi tui loquentes nonne indicas nobis quid in his tibi velis
And when the children of thy people shall speak to thee, saying: Wilt thou not tell us what thou meanest by this?
37:18. Then, when the sons of your people will speak to you, saying: ‘Will you not tell us what you intend by this?’
37:18. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou [meanest] by these?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Ср. XXIV:19. Следовательно, символические действия Иезекииля совершались на деле; ср. гл. IV.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:18: Wilt: Eze 12:9, Eze 17:12, Eze 20:49, Eze 24:19
John Gill
37:18 And when the children of thy people shall speak unto thee, saying,.... The children of Israel and Judah in captivity, of which people Ezekiel was and to whom he was sent as a prophet; who seeing him take two sticks, and write on them, and then join them together, would naturally put such a question to him:
wilt thou not show us what thou meanest by these? for they concluded he had some meaning in it, and that it was not a mere childish diversion and amusement; and therefore would desire that he would let them know what it was: whether they would ask this seriously or in banter, out of curiosity or in contempt, as they sometimes did; it matters not, he was to give them an answer, as follows; though, by the manner of their putting the question, it looks as if they were doubtful whether he would or not; since they had treated him in a sneering way on such like occasions before.
Robert Jamieson, A. R. Fausset and David Brown
37:18 God does not explain the symbolical prophecy until the Jews have been stimulated by the type to consult the prophet.
37:1837:18: Եւ եղիցի յորժամ ասասցեն ցքեզ որդիք ժողովրդեան քոյ. Ո՞չ պատմես մեզ զինչ է ա՛յդ ՚ի քեզ[12895]. [12895] Յօրինակին պակասէր. Ոչ պատմես մեզ զինչ է։
18 Եւ եթէ այնպէս լինի, որ քո ժողովրդի զաւակները քեզ ասեն. “Չե՞ս ասի մեզ, թէ այդ ի՛նչ է քո ձեռքին”, -
18 Երբ քու ժողովուրդիդ որդիները քեզի խօսին ու ըսեն՝ ‘Ի՞նչ պիտի ըլլան քեզի այս բաները. մեզի չե՞ս պատմեր’,
Եւ եղիցի յորժամ ասասցեն ցքեզ որդիք ժողովրդեան քո. Ո՞չ պատմես մեզ զինչ է այդ ի քեզ:

37:18: Եւ եղիցի յորժամ ասասցեն ցքեզ որդիք ժողովրդեան քոյ. Ո՞չ պատմես մեզ զինչ է ա՛յդ ՚ի քեզ[12895].
[12895] Յօրինակին պակասէր. Ոչ պատմես մեզ զինչ է։
18 Եւ եթէ այնպէս լինի, որ քո ժողովրդի զաւակները քեզ ասեն. “Չե՞ս ասի մեզ, թէ այդ ի՛նչ է քո ձեռքին”, -
18 Երբ քու ժողովուրդիդ որդիները քեզի խօսին ու ըսեն՝ ‘Ի՞նչ պիտի ըլլան քեզի այս բաները. մեզի չե՞ս պատմեր’,
zohrab-1805▾ eastern-1994▾ western am▾
37:1837:18 И когда спросят у тебя сыны народа твоего: >,
37:19 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 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I λήμψομαι λαμβανω take; get τὴν ο the φυλὴν φυλη tribe Ιωσηφ ιωσηφ Iōsēph; Iosif τὴν ο the διὰ δια through; because of χειρὸς χειρ hand Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even τὰς ο the φυλὰς φυλη tribe Ισραηλ ισραηλ.1 Israel τὰς ο the προσκειμένας προσκειμαι to; toward αὐτὸν αυτος he; him καὶ και and; even δώσω διδωμι give; deposit αὐτοὺς αυτος he; him ἐπὶ επι in; on τὴν ο the φυλὴν φυλη tribe Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἔσονται ειμι be εἰς εις into; for ῥάβδον ραβδος rod μίαν εις.1 one; unit ἐν εν in τῇ ο the χειρὶ χειρ hand Ιουδα ιουδα Iouda; Iutha
37:19 דַּבֵּ֣ר dabbˈēr דבר speak אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH הִנֵּה֩ hinnˌē הִנֵּה behold אֲנִ֨י ʔᵃnˌî אֲנִי i לֹקֵ֜חַ lōqˈēₐḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] עֵ֤ץ ʕˈēṣ עֵץ tree יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel חֲבֵרָ֑יוחברו *ḥᵃvērˈāʸw חָבֵר companion וְ wᵊ וְ and נָתַתִּי֩ nāṯattˌî נתן give אֹותָ֨ם ʔôṯˌām אֵת [object marker] עָלָ֜יו ʕālˈāʸw עַל upon אֶת־ ʔeṯ- אֵת [object marker] עֵ֣ץ ʕˈēṣ עֵץ tree יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וַֽ wˈa וְ and עֲשִׂיתִם֙ ʕᵃśîṯˌim עשׂה make לְ lᵊ לְ to עֵ֣ץ ʕˈēṣ עֵץ tree אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and הָי֥וּ hāyˌû היה be אֶחָ֖ד ʔeḥˌāḏ אֶחָד one בְּ bᵊ בְּ in יָדִֽי׃ yāḏˈî יָד hand
37:19. loqueris ad eos haec dicit Dominus Deus ecce ego adsumam lignum Ioseph quod est in manu Ephraim et tribus Israhel quae iunctae sunt ei et dabo eas pariter cum ligno Iuda et faciam eas in lignum unum et erunt unum in manu eiusSay to them: Thus saith the Lord God: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel that are associated with him, and I will put them together with the stick of Juda, and will make them one stick: and they shall be one in his hand.
19. say unto them, Thus saith the Lord GOD: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them with it, with the stick of Judah, and make them one stick, and they shall be one in mine hand.
37:19. you shall say to them: Thus says the Lord God: Behold, I will take up the wood of Joseph, which is in the hand of Ephraim, and the tribes of Israel, which are joined to him, and I will put them together with the wood of Judah, and I will make them one piece of wood. And they will be one in his hand.
37:19. Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which [is] in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, [even] with the stick of Judah, and make them one stick, and they shall be one in mine hand.
And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou [meanest] by these:

37:18 И когда спросят у тебя сыны народа твоего: <<не объяснишь ли нам, что это у тебя?>>,
37:19
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
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
λήμψομαι λαμβανω take; get
τὴν ο the
φυλὴν φυλη tribe
Ιωσηφ ιωσηφ Iōsēph; Iosif
τὴν ο the
διὰ δια through; because of
χειρὸς χειρ hand
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
τὰς ο the
φυλὰς φυλη tribe
Ισραηλ ισραηλ.1 Israel
τὰς ο the
προσκειμένας προσκειμαι to; toward
αὐτὸν αυτος he; him
καὶ και and; even
δώσω διδωμι give; deposit
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
τὴν ο the
φυλὴν φυλη tribe
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἔσονται ειμι be
εἰς εις into; for
ῥάβδον ραβδος rod
μίαν εις.1 one; unit
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
Ιουδα ιουδα Iouda; Iutha
37:19
דַּבֵּ֣ר dabbˈēr דבר speak
אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
הִנֵּה֩ hinnˌē הִנֵּה behold
אֲנִ֨י ʔᵃnˌî אֲנִי i
לֹקֵ֜חַ lōqˈēₐḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֤ץ ʕˈēṣ עֵץ tree
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
חֲבֵרָ֑יוחברו
*ḥᵃvērˈāʸw חָבֵר companion
וְ wᵊ וְ and
נָתַתִּי֩ nāṯattˌî נתן give
אֹותָ֨ם ʔôṯˌām אֵת [object marker]
עָלָ֜יו ʕālˈāʸw עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֣ץ ʕˈēṣ עֵץ tree
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וַֽ wˈa וְ and
עֲשִׂיתִם֙ ʕᵃśîṯˌim עשׂה make
לְ lᵊ לְ to
עֵ֣ץ ʕˈēṣ עֵץ tree
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
בְּ bᵊ בְּ in
יָדִֽי׃ yāḏˈî יָד hand
37:19. loqueris ad eos haec dicit Dominus Deus ecce ego adsumam lignum Ioseph quod est in manu Ephraim et tribus Israhel quae iunctae sunt ei et dabo eas pariter cum ligno Iuda et faciam eas in lignum unum et erunt unum in manu eius
Say to them: Thus saith the Lord God: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel that are associated with him, and I will put them together with the stick of Juda, and will make them one stick: and they shall be one in his hand.
37:19. you shall say to them: Thus says the Lord God: Behold, I will take up the wood of Joseph, which is in the hand of Ephraim, and the tribes of Israel, which are joined to him, and I will put them together with the wood of Judah, and I will make them one piece of wood. And they will be one in his hand.
37:19. Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which [is] in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, [even] with the stick of Judah, and make them one stick, and they shall be one in mine hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. “Жезл Иосифов, который в руке Ефрема”. Ефремово колено занимало первенствующее, господствующее положение в северном царстве. Из него был и Иеровоам. - “И приложу их к нему (послед. сл. нет у LХХ), к жезлу Иуды”. Ненормальное самостоятельное существование северного царства не будет иметь места: оно подчинится, как и следует, Иуде, составив с ним одно царство. - “И будут одно в руке Моей”. LXX: “в руце Иудине” (одна евр. рук. “в руке его”, т. е. Иуды), что, в сущности, одно, потому что Бог будет править через Иудина потомка - Мессию.
Adam Clarke: Commentary on the Bible - 1831
37:19: The stick of Joseph, which is in the hand of Ephraim - Jeroboam, the first king of the ten tribes, was an Ephraimite. Joseph represents the ten tribes in general; they were in the hand of Ephraim, that is, under the government of Jeroboam.
Albert Barnes: Notes on the Bible - 1834
37:19
In the hand of Ephraim - Because Ephraim was the ruling tribe; the words are contrasted with "in mine hand."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:19: Behold: Eze 37:16, Eze 37:17; Ch1 9:1-3; Zac 10:6; Eph 2:13, Eph 2:14; Col 3:11
Geneva 1599
37:19 Say to them, Thus saith the Lord GOD; Behold, I will take the stick (e) of Joseph, which [is] in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, [even] with the stick of Judah, and make them one stick, and they shall be one in my hand.
(e) That is, the house of Israel.
John Gill
37:19 Say unto them, thus saith the Lord God,.... Here follows the explanation of the sign or emblem:
behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows: that is, the kingdom of Israel, consisting of the ten tribes, of which Ephraim was the chief:
and will put them with him, even with the stick of Judah; with the kingdom of Judah:
and make them one stick; these two kingdoms one kingdom:
and they shall be one in my hand: in Christ, the hand and arm of the Lord; one under his care, government, and protection, as after explained: this had in part, and as a shadow of what was to come, its fulfilment upon the Jews' return from Babylon; when many of the ten tribes, as well as the two tribes of Judah and Benjamin, came from thence, and became one nation and kingdom under one prince, until the coming of Christ; and it had a further accomplishment in the union of converted Jews and Gentiles in one body: but this is chiefly designed as an emblem of the union of the Jews one to another, when they shall be converted in the latter day; when they shall join together in seeking the Lord, and David, their King, the Messiah; who shall be the one King over them, as is afterwards said; and when all animosities shall cease, both among them, and among all the spiritual Israel of God in general; see
John Wesley
37:19 In mine hand - Under my government, care, and blessing. God will make the two kingdoms one in his hand, as I make these two sticks one in my hand.
Robert Jamieson, A. R. Fausset and David Brown
37:19 The union effected at the restoration from Babylon embraced but comparatively few of Israel; a future complete fulfilment must therefore be looked for.
stick of Joseph . . . in the hand of Ephraim--Ephraim, of the descendants of Joseph, had exercised the rule among the ten tribes: that rule, symbolized by the "stick," was now to be withdrawn from him, and to be made one with the other, Judah's rule, in God's hand.
them--the "stick of Joseph," would strictly require "it"; but Ezekiel expresses the sense, namely, the ten tribes who were subject to it.
with him--that is, Judah; or "it," that is, the stick of Judah.
37:1937:19: եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես առից զազգդ Յովսեփու՝ որ է՛ ՚ի ձեռին Եփրեմայ, եւ զազգդ Իսրայէլի զմերձաւորս դորա. եւ տա՛ց զդոսա յազգն Յուդայ, եւ եղիցին ՚ի մի գաւազան. եւ եղիցին մի՛ ՚ի ձեռին Յուդայ[12896]. [12896] Յօրինակին. Եւ տաց զդոսա զազգն Յուդայ։ Ուր ոմանք. Զնոսա ցազգն Յուդայ։
19 կ’ասես նրանց, թէ այսպէս է ասում Տէր Աստուած. “Ահա ես վերցնելու եմ Յովսէփի այդ ազգին, որ Եփրեմի ձեռքին է, նաեւ Իսրայէլի ազգին ու նրա մերձաւորներին եւ նրանց տալու եմ Յուդայի ազգին: Եւ նրանք լինելու են, ու դա լինելու է մէկ գաւազան Յուդայի ձեռքին”:
19 Անոնց ըսէ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես պիտի առնեմ Յովսէփին փայտը, որ Եփրեմին ձեռքն է ու անոր ընկերները, Իսրայէլին ցեղերը եւ բոլորը մէկտեղ Յուդային փայտին հետ պիտի միացնեմ ու մէկ փայտ պիտի ընեմ ու իմ ձեռքիս մէջ մէկ պիտի ըլլան’։
ասասցես ցնոսա. Այսպէս ասէ Տէր Տէր. Ահաւասիկ ես առից [803]զազգդ Յովսեփու որ է ի ձեռին Եփրեմայ, եւ զազգդ Իսրայելի զմերձաւորս դորա, եւ [804]տաց զդոսա յազգն Յուդայ, եւ եղիցին`` ի մի գաւազան. եւ եղիցին մի ի ձեռին [805]Յուդայ:

37:19: եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես առից զազգդ Յովսեփու՝ որ է՛ ՚ի ձեռին Եփրեմայ, եւ զազգդ Իսրայէլի զմերձաւորս դորա. եւ տա՛ց զդոսա յազգն Յուդայ, եւ եղիցին ՚ի մի գաւազան. եւ եղիցին մի՛ ՚ի ձեռին Յուդայ[12896].
[12896] Յօրինակին. Եւ տաց զդոսա զազգն Յուդայ։ Ուր ոմանք. Զնոսա ցազգն Յուդայ։
19 կ’ասես նրանց, թէ այսպէս է ասում Տէր Աստուած. “Ահա ես վերցնելու եմ Յովսէփի այդ ազգին, որ Եփրեմի ձեռքին է, նաեւ Իսրայէլի ազգին ու նրա մերձաւորներին եւ նրանց տալու եմ Յուդայի ազգին: Եւ նրանք լինելու են, ու դա լինելու է մէկ գաւազան Յուդայի ձեռքին”:
19 Անոնց ըսէ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես պիտի առնեմ Յովսէփին փայտը, որ Եփրեմին ձեռքն է ու անոր ընկերները, Իսրայէլին ցեղերը եւ բոլորը մէկտեղ Յուդային փայտին հետ պիտի միացնեմ ու մէկ փայտ պիտի ընեմ ու իմ ձեռքիս մէջ մէկ պիտի ըլլան’։
zohrab-1805▾ eastern-1994▾ western am▾
37:1937:19 тогда скажи им: так говорит Господь Бог: вот, Я возьму жезл Иосифов, который в руке Ефрема и союзных с ним колен Израилевых, и приложу их к нему, к жезлу Иуды, и сделаю их одним жезлом, и будут одно в руке Моей.
37:20 καὶ και and; even ἔσονται ειμι be αἱ ο the ῥάβδοι ραβδος rod ἐφ᾿ επι in; on αἷς ος who; what σὺ συ you ἔγραψας γραφω write ἐπ᾿ επι in; on αὐταῖς αυτος he; him ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him
37:20 וְ wᵊ וְ and הָי֨וּ hāyˌû היה be הָ hā הַ the עֵצִ֜ים ʕēṣˈîm עֵץ tree אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative] תִּכְתֹּ֧ב tiḵtˈōv כתב write עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon בְּ bᵊ בְּ in יָדְךָ֖ yāḏᵊḵˌā יָד hand לְ lᵊ לְ to עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
37:20. erunt autem ligna super quae scripseris in manu tua in oculis eorumAnd the sticks whereon thou hast written, shall be in thy hand, before their eyes.
20. And the sticks whereon thou writest shall be in thine hand before their eyes.
37:20. Then the pieces of wood, on which you have written, will be in your hand, before their eyes.
37:20. And the sticks whereon thou writest shall be in thine hand before their eyes.
Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which [is] in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, [even] with the stick of Judah, and make them one stick, and they shall be one in mine hand:

37:19 тогда скажи им: так говорит Господь Бог: вот, Я возьму жезл Иосифов, который в руке Ефрема и союзных с ним колен Израилевых, и приложу их к нему, к жезлу Иуды, и сделаю их одним жезлом, и будут одно в руке Моей.
37:20
καὶ και and; even
ἔσονται ειμι be
αἱ ο the
ῥάβδοι ραβδος rod
ἐφ᾿ επι in; on
αἷς ος who; what
σὺ συ you
ἔγραψας γραφω write
ἐπ᾿ επι in; on
αὐταῖς αυτος he; him
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
37:20
וְ wᵊ וְ and
הָי֨וּ hāyˌû היה be
הָ הַ the
עֵצִ֜ים ʕēṣˈîm עֵץ tree
אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative]
תִּכְתֹּ֧ב tiḵtˈōv כתב write
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
בְּ bᵊ בְּ in
יָדְךָ֖ yāḏᵊḵˌā יָד hand
לְ lᵊ לְ to
עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
37:20. erunt autem ligna super quae scripseris in manu tua in oculis eorum
And the sticks whereon thou hast written, shall be in thy hand, before their eyes.
37:20. Then the pieces of wood, on which you have written, will be in your hand, before their eyes.
37:20. And the sticks whereon thou writest shall be in thine hand before their eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. “Когда… будут” слав. точнее: “и будут”. Во все время следующего предсказания пророк должен держать в руке соединенными два жезла. “Драматическое впечатление от символа было несомненно” (Сменд).
Albert Barnes: Notes on the Bible - 1834
37:20
This sign was literally enacted in the presence of the people, not, like some signs, merely in vision (see the Eze 3:1 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:20: in thine: Eze 12:3; Num 17:6-9; Hos 12:10
John Gill
37:20 And the sticks whereon thou writest,.... Or art about to write the above things, according to order and direction:
shall be in thine hand before their eyes; shall be held up to them to look at for some time, and observe the cement of the two sticks; and learn and lay up in their minds what is meant by this emblem; and be assured that what is hereafter said as a further explication of it shall certainly be fulfilled.
37:2037:20: եւ եղիցին գաւազանքդ յորս դու գրեցեր ՚ի ձեռին քում առաջի նոցա։
20 Իսկ այն գաւազանները, որոնց վրայ դու գրեցիր, լինելու են քո ձեռքին, նրանց աչքի առաջ:
20 Այն փայտերը, որոնց վրայ դուն պիտի գրես, անոնց աչքերուն առջեւ քու ձեռքիդ մէջ պահէ։
Եւ եղիցին գաւազանքդ յորս դու գրեցեր` ի ձեռին քում առաջի նոցա:

37:20: եւ եղիցին գաւազանքդ յորս դու գրեցեր ՚ի ձեռին քում առաջի նոցա։
20 Իսկ այն գաւազանները, որոնց վրայ դու գրեցիր, լինելու են քո ձեռքին, նրանց աչքի առաջ:
20 Այն փայտերը, որոնց վրայ դուն պիտի գրես, անոնց աչքերուն առջեւ քու ձեռքիդ մէջ պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
37:2037:20 Когда же оба жезла, на которых ты напишешь, будут в руке твоей перед глазами их,
37:21 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned αὐτοῖς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I λαμβάνω λαμβανω take; get πάντα πας all; every οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῶν ο the ἐθνῶν εθνος nation; caste οὗ ος who; what εἰσήλθοσαν εισερχομαι enter; go in ἐκεῖ εκει there καὶ και and; even συνάξω συναγω gather αὐτοὺς αυτος he; him ἀπὸ απο from; away πάντων πας all; every τῶν ο the περικύκλῳ περικυκλω he; him καὶ και and; even εἰσάξω εισαγω lead in; bring in αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel
37:21 וְ wᵊ וְ and דַבֵּ֣ר ḏabbˈēr דבר speak אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH הִנֵּ֨ה hinnˌē הִנֵּה behold אֲנִ֤י ʔᵃnˈî אֲנִי i לֹקֵ֨חַ֙ lōqˈēₐḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִ mi מִן from בֵּ֥ין bbˌên בַּיִן interval הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָֽלְכוּ־ hˈālᵊḵû- הלך walk שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and קִבַּצְתִּ֤י qibbaṣtˈî קבץ collect אֹתָם֙ ʔōṯˌām אֵת [object marker] מִ mi מִן from סָּבִ֔יב ssāvˈîv סָבִיב surrounding וְ wᵊ וְ and הֵבֵאתִ֥י hēvēṯˌî בוא come אֹותָ֖ם ʔôṯˌām אֵת [object marker] אֶל־ ʔel- אֶל to אַדְמָתָֽם׃ ʔaḏmāṯˈām אֲדָמָה soil
37:21. et dices ad eos haec dicit Dominus Deus ecce ego adsumam filios Israhel de medio nationum ad quas abierunt et congregabo eos undique et adducam eos ad humum suamAnd thou shalt say to them: Thus saith the Lord God: Behold, I will take of the children of Israel from the midst of the nations whither they are gone: and I will gather them on every side, and will bring them to their own land.
21. And say unto them, Thus saith the Lord GOD: Behold, I will take the children of Israel from among the nations, whither they be gone, and will gather them on every side, and bring them into their own land:
37:21. And you shall say to them: Thus says the Lord God: Behold, I will take up the sons of Israel, from the midst of the nations to which they have gone, and I will gather them together on every side, and I will lead them onto their own soil.
37:21. And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
And the sticks whereon thou writest shall be in thine hand before their eyes:

37:20 Когда же оба жезла, на которых ты напишешь, будут в руке твоей перед глазами их,
37:21
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτοῖς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
λαμβάνω λαμβανω take; get
πάντα πας all; every
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῶν ο the
ἐθνῶν εθνος nation; caste
οὗ ος who; what
εἰσήλθοσαν εισερχομαι enter; go in
ἐκεῖ εκει there
καὶ και and; even
συνάξω συναγω gather
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
περικύκλῳ περικυκλω he; him
καὶ και and; even
εἰσάξω εισαγω lead in; bring in
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
37:21
וְ wᵊ וְ and
דַבֵּ֣ר ḏabbˈēr דבר speak
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
הִנֵּ֨ה hinnˌē הִנֵּה behold
אֲנִ֤י ʔᵃnˈî אֲנִי i
לֹקֵ֨חַ֙ lōqˈēₐḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִ mi מִן from
בֵּ֥ין bbˌên בַּיִן interval
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָֽלְכוּ־ hˈālᵊḵû- הלך walk
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
קִבַּצְתִּ֤י qibbaṣtˈî קבץ collect
אֹתָם֙ ʔōṯˌām אֵת [object marker]
מִ mi מִן from
סָּבִ֔יב ssāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
הֵבֵאתִ֥י hēvēṯˌî בוא come
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
אֶל־ ʔel- אֶל to
אַדְמָתָֽם׃ ʔaḏmāṯˈām אֲדָמָה soil
37:21. et dices ad eos haec dicit Dominus Deus ecce ego adsumam filios Israhel de medio nationum ad quas abierunt et congregabo eos undique et adducam eos ad humum suam
And thou shalt say to them: Thus saith the Lord God: Behold, I will take of the children of Israel from the midst of the nations whither they are gone: and I will gather them on every side, and will bring them to their own land.
37:21. And you shall say to them: Thus says the Lord God: Behold, I will take up the sons of Israel, from the midst of the nations to which they have gone, and I will gather them together on every side, and I will lead them onto their own soil.
37:21. And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Объяснение символического действия излагается подробнее и пополняется другими предсказаниями.
Albert Barnes: Notes on the Bible - 1834
37:21
The gathering together of the children of Israel was to take effect in the first place in the return from Babylon, when the distinction of Israel and Judah should cease. The full completion concerns times still future, when all Israel shall come in to acknowledge the rule of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:21: Eze 34:13, Eze 36:24, Eze 39:25; Deu 30:3, Deu 30:4; Isa 11:11-16, Isa 27:12, Isa 27:13, Isa 43:6, Isa 49:12; Jer 16:15, Jer 23:3, Jer 23:8, Jer 29:14, Jer 30:3, Jer 30:10, Jer 30:18, Jer 31:8-10, Jer 32:37, Jer 33:7, Jer 33:11, Jer 50:19; Amo 9:14, Amo 9:15; Oba 1:17-21; Mic 7:11, Mic 7:12
John Gill
37:21 And say unto them, thus saith the Lord God,.... Or, as the Targum,
"thou shalt prophesy to them;''
for what follows is a prophecy of what shall be in the latter day:
behold, I will take the children of Israel from among the Heathen, whither they be gone, or, "from among the Gentiles" (b); not only the Chaldeans, where they were carried captives; but from among the nations where they are now dispersed, and among whom they go freely of their own accord from place to place, for the sake of traffic: and this phrase, "whither they be gone", or "are going" (c), travelling about from one country to another, better describes the present Jews, and their state, than those in the Babylonian captivity:
and will gather them on every side, or, "round about" (d); from the several parts of the world where they are:
and bring them into their own land; the land of Canaan, given by the Lord to their fathers, and to them their posterity, for an inheritance; though now in the possession of others, who, it seems, are not the right owners.
(b) "e medio ipsarum gentium", Junius & Tremellius; "ex gentibus", Starckius; "e vel medio gentium", Piscator, Cocceius. (c) "ambulant, vel ambulantes sunt". (d) "circumquaque", Junius & Tremellius, Polanus, Starckius.
37:2137:21: Եւ ասացես ցնոսա. Ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես առնում զտունդ Իսրայէլի ՚ի միջոյ ազգացդ յորս մտին ՚ի նոսա. եւ ժողովեցից զդոսա յամենայն ազգաց որ շուրջ զդոքօք են, եւ տարայց զդոսա յերկիրն Իսրայէլի[12897], [12897] Բազումք. Ահաւադիկ ես առ՛՛։ Ոսկան. Յորս մտին ՚ի նոսին։
21 Կ’ասես նրանց, թէ այսպէս է ասում Տէր Աստուած. “Ահա ես վերցնում եմ Իսրայէլի այդ տան զաւակներին ժողովուրդների միջից, որոնց մէջ մտել էին, հաւաքելու եմ նրանց իրենց շուրջը գտնուող բոլոր ազգերի միջից ու տանելու եմ Իսրայէլի երկիրը:
21 Անոնց ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես Իսրայէլի որդիները պիտի առնեմ այն ազգերուն մէջէն, ուր գացին։ Զանոնք ամէն կողմէ պիտի հաւաքեմ ու զանոնք իրենց երկիրը պիտի բերեմ։
Եւ ասասցես ցնոսա. Այսպէս ասէ Տէր Տէր. Ահաւադիկ ես առնում զտունդ Իսրայելի ի միջոյ ազգացդ յորս մտին ի նոսա, եւ ժողովեցից զդոսա յամենայն ազգաց որ շուրջ զդոքօք են, եւ տարայց զդոսա յերկիրն [806]Իսրայելի:

37:21: Եւ ասացես ցնոսա. Ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես առնում զտունդ Իսրայէլի ՚ի միջոյ ազգացդ յորս մտին ՚ի նոսա. եւ ժողովեցից զդոսա յամենայն ազգաց որ շուրջ զդոքօք են, եւ տարայց զդոսա յերկիրն Իսրայէլի[12897],
[12897] Բազումք. Ահաւադիկ ես առ՛՛։ Ոսկան. Յորս մտին ՚ի նոսին։
21 Կ’ասես նրանց, թէ այսպէս է ասում Տէր Աստուած. “Ահա ես վերցնում եմ Իսրայէլի այդ տան զաւակներին ժողովուրդների միջից, որոնց մէջ մտել էին, հաւաքելու եմ նրանց իրենց շուրջը գտնուող բոլոր ազգերի միջից ու տանելու եմ Իսրայէլի երկիրը:
21 Անոնց ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես Իսրայէլի որդիները պիտի առնեմ այն ազգերուն մէջէն, ուր գացին։ Զանոնք ամէն կողմէ պիտի հաւաքեմ ու զանոնք իրենց երկիրը պիտի բերեմ։
zohrab-1805▾ eastern-1994▾ western am▾
37:2137:21 то скажи им: так говорит Господь Бог: вот, Я возьму сынов Израилевых из среды народов, между которыми они находятся, и соберу их отовсюду и приведу их в землю их.
37:22 καὶ και and; even δώσω διδωμι give; deposit αὐτοὺς αυτος he; him εἰς εις into; for ἔθνος εθνος nation; caste ἓν εις.1 one; unit ἐν εν in τῇ ο the γῇ γη earth; land μου μου of me; mine καὶ και and; even ἐν εν in τοῖς ο the ὄρεσιν ορος mountain; mount Ισραηλ ισραηλ.1 Israel καὶ και and; even ἄρχων αρχων ruling; ruler εἷς εις.1 one; unit ἔσται ειμι be αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ἔσονται ειμι be ἔτι ετι yet; still εἰς εις into; for δύο δυο two ἔθνη εθνος nation; caste οὐδὲ ουδε not even; neither μὴ μη not διαιρεθῶσιν διαιρεω divide οὐκέτι ουκετι no longer εἰς εις into; for δύο δυο two βασιλείας βασιλεια realm; kingdom
37:22 וְ wᵊ וְ and עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make אֹ֠תָם ʔōṯˌām אֵת [object marker] לְ lᵊ לְ to גֹ֨וי ḡˌôy גֹּוי people אֶחָ֤ד ʔeḥˈāḏ אֶחָד one בָּ bā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth בְּ bᵊ בְּ in הָרֵ֣י hārˈê הַר mountain יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מֶ֧לֶךְ mˈeleḵ מֶלֶךְ king אֶחָ֛ד ʔeḥˈāḏ אֶחָד one יִֽהְיֶ֥ה yˈihyˌeh היה be לְ lᵊ לְ to כֻלָּ֖ם ḵullˌām כֹּל whole לְ lᵊ לְ to מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וְ wᵊ וְ and לֹ֤א lˈō לֹא not יִֽהְיוּיהיה־ *yˈihyû- היה be עֹוד֙ ʕôḏ עֹוד duration לִ li לְ to שְׁנֵ֣י šᵊnˈê שְׁנַיִם two גֹויִ֔ם ḡôyˈim גֹּוי people וְ wᵊ וְ and לֹ֨א lˌō לֹא not יֵחָ֥צוּ yēḥˌāṣû חצה divide עֹ֛וד ʕˈôḏ עֹוד duration לִ li לְ to שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two מַמְלָכֹ֖ות mamlāḵˌôṯ מַמְלָכָה kingdom עֹֽוד׃ ʕˈôḏ עֹוד duration
37:22. et faciam eos gentem unam in terra in montibus Israhel et rex unus erit omnibus imperans et non erunt ultra duae gentes nec dividentur amplius in duo regnaAnd I will make them one nation in the land on the mountains of Israel, and one king shall be king over them all: and they shall no more be two nations, neither shall they be divided any more into two kingdoms.
22. and I will make them one nation in the land, upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all:
37:22. And I will make them one nation in the land, on the mountains of Israel, and one king will be ruler over all. And they will no longer be two nations, nor will they be divided any more into two kingdoms.
37:22. And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all:
And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

37:21 то скажи им: так говорит Господь Бог: вот, Я возьму сынов Израилевых из среды народов, между которыми они находятся, и соберу их отовсюду и приведу их в землю их.
37:22
καὶ και and; even
δώσω διδωμι give; deposit
αὐτοὺς αυτος he; him
εἰς εις into; for
ἔθνος εθνος nation; caste
ἓν εις.1 one; unit
ἐν εν in
τῇ ο the
γῇ γη earth; land
μου μου of me; mine
καὶ και and; even
ἐν εν in
τοῖς ο the
ὄρεσιν ορος mountain; mount
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἄρχων αρχων ruling; ruler
εἷς εις.1 one; unit
ἔσται ειμι be
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσονται ειμι be
ἔτι ετι yet; still
εἰς εις into; for
δύο δυο two
ἔθνη εθνος nation; caste
οὐδὲ ουδε not even; neither
μὴ μη not
διαιρεθῶσιν διαιρεω divide
οὐκέτι ουκετι no longer
εἰς εις into; for
δύο δυο two
βασιλείας βασιλεια realm; kingdom
37:22
וְ wᵊ וְ and
עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make
אֹ֠תָם ʔōṯˌām אֵת [object marker]
לְ lᵊ לְ to
גֹ֨וי ḡˌôy גֹּוי people
אֶחָ֤ד ʔeḥˈāḏ אֶחָד one
בָּ בְּ in
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
הָרֵ֣י hārˈê הַר mountain
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מֶ֧לֶךְ mˈeleḵ מֶלֶךְ king
אֶחָ֛ד ʔeḥˈāḏ אֶחָד one
יִֽהְיֶ֥ה yˈihyˌeh היה be
לְ lᵊ לְ to
כֻלָּ֖ם ḵullˌām כֹּל whole
לְ lᵊ לְ to
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יִֽהְיוּיהיה־
*yˈihyû- היה be
עֹוד֙ ʕôḏ עֹוד duration
לִ li לְ to
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
גֹויִ֔ם ḡôyˈim גֹּוי people
וְ wᵊ וְ and
לֹ֨א lˌō לֹא not
יֵחָ֥צוּ yēḥˌāṣû חצה divide
עֹ֛וד ʕˈôḏ עֹוד duration
לִ li לְ to
שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two
מַמְלָכֹ֖ות mamlāḵˌôṯ מַמְלָכָה kingdom
עֹֽוד׃ ʕˈôḏ עֹוד duration
37:22. et faciam eos gentem unam in terra in montibus Israhel et rex unus erit omnibus imperans et non erunt ultra duae gentes nec dividentur amplius in duo regna
And I will make them one nation in the land on the mountains of Israel, and one king shall be king over them all: and they shall no more be two nations, neither shall they be divided any more into two kingdoms.
37:22. And I will make them one nation in the land, on the mountains of Israel, and one king will be ruler over all. And they will no longer be two nations, nor will they be divided any more into two kingdoms.
37:22. And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. “Царь” евр. мелех. Только здесь и в 24: ст. этим словом назван у Иезекииля Мессия (в др. случаях всегда наси, князь), потому что здесь речь об объединении 2: Царств под его властию. Предсказание относится ближайшим образом к послепленному Израилю; но на нем исполнилось несовершенно (царей из дома Давидова не было, если не считать таким Зоровавеля), но полнее исполнилось на духовном царстве Христовом; а вполне - на будущей церкви, царстве славы.
Adam Clarke: Commentary on the Bible - 1831
37:22: I will make them one nation - There was no distinction after the return from Babylon.
And one king shall be king to them all - Politically speaking they never had a king from that day to this; and the grand junction and government spoken of here must refer to another time - to that in which they shall be brought into the Christian Church with the fullness of the Gentiles; when Jesus, the King of kings and Lord of lords, shall rule over all.
Albert Barnes: Notes on the Bible - 1834
37:22
One king - The restoration of Israel to their native soil will lead the way to the coming of the promised King, the Son of David, who will gather into His kingdom the true Israel, all who shall by faith be acknowledged as the Israel of God. The reign of the One King David is the reign of Christ in His kingdom, the Church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:22: I will make: Isa 11:12, Isa 11:13; Jer 3:18, Jer 32:39, Jer 50:4; Hos 1:11; Eph 2:19-22
and one: It is evident that the grand union of Israel and Judah here predicted, and their government under one king, and that king to be David, must still be future; for, politically speaking, they never had a king from that day to this, far less a king or prince of that name. (See note on Eze 34:23.) Eze 37:24, Eze 34:23, Eze 34:24; Gen 49:10; Psa 2:6, Psa 2:12, Psa 72:1, Psa 72:8; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Jer 33:14-17, Jer 33:26; Hos 3:4, Hos 3:5; Luk 1:32, Luk 1:33; Joh 10:16; Rev 11:15
John Gill
37:22 And I will make them one nation in the land upon the mountains of Israel, As they were in the times of David and Solomon, who were both types of the Messiah; and to whose times is referred this prophecy by the ancient Jews (e), as then to have its accomplishment:
and one king shall be king to them all, not Zerubbabel, nor Nehemiah, nor Judas Maccabaeus; for these were neither of them kings; and much less such as reigned for ever, as it is said this king shall, Ezek 37:25, besides, he is expressly said to be David, that is, the Messiah the son of David; and this clause is by a modern Jewish (f) writer applied to him:
and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all; which is the very thing the two sticks made one were an emblem of.
(e) Zohar in Gen. fol. 85. 4. (f) R. Abendana, Not. in Miclol Yophi in 1 Kings xi. 39.
John Wesley
37:22 One nation - They were one in David's time, who was a type of the Messiah, and continued so to the end of Solomon's time, whose name includes peace. So when the Beloved, the Peace - maker, the Messiah shall be king, they shall be one again. And one king - The Messiah.
Robert Jamieson, A. R. Fausset and David Brown
37:22 one nation-- (Is 11:13; Jer 3:18; Hos 1:11).
one king--not Zerubbabel, who was not a king either in fact or name, and who ruled over but a few Jews, and that only for a few years; whereas the King here reigns for ever. MESSIAH is meant (Ezek 34:23-24). The union of Judah and Israel under King Messiah symbolizes the union of Jews and Gentiles under Him, partly now, perfectly hereafter (Ezek 37:24; Jn 10:16).
37:2237:22: եւ տա՛ց զդոսա յազգ մի յերկրին իմում ՚ի լերինսն Իսրայէլի. եւ մի իշխան եղիցի ՚ի վերայ ամենեցուն դոցա ՚ի թագաւոր. եւ ո՛չ եւս եղիցին յերկուս ազգս, եւ ո՛չ եւս բաժանեսցին յերկուս թագաւորութիւնս[12898]։ [12898] Ոսկան. Դոցա՝ եւ թագաւոր։
22 Նրանց դարձնելու եմ մէկ ազգ՝ իմ երկրում, Իսրայէլի լեռների վրայ. որպէս թագաւոր՝ մէկ իշխան է լինելու նրանց վրայ: Այլեւս երկու ազգերի բաժանուած չեն լինելու, ոչ էլ երկու թագաւորութիւնների են բաժանուելու,
22 Զանոնք երկրին մէջ Իսրայէլի լեռներուն վրայ մէկ ազգ պիտի ընեմ ու անոնց ամենուն վրայ մէկ թագաւոր պիտի թագաւորէ ու անգամ մըն ալ երկու ազգ պիտի չըլլան ու երկու թագաւորութեան պիտի չբաժնուին։
եւ տաց`` զդոսա յազգ մի յերկրին [807]իմում ի լերինսն Իսրայելի, եւ մի իշխան եղիցի ի վերայ ամենեցուն դոցա ի թագաւոր. եւ ոչ եւս եղիցին յերկուս ազգս, եւ ոչ եւս բաժանեսցին յերկուս թագաւորութիւնս:

37:22: եւ տա՛ց զդոսա յազգ մի յերկրին իմում ՚ի լերինսն Իսրայէլի. եւ մի իշխան եղիցի ՚ի վերայ ամենեցուն դոցա ՚ի թագաւոր. եւ ո՛չ եւս եղիցին յերկուս ազգս, եւ ո՛չ եւս բաժանեսցին յերկուս թագաւորութիւնս[12898]։
[12898] Ոսկան. Դոցա՝ եւ թագաւոր։
22 Նրանց դարձնելու եմ մէկ ազգ՝ իմ երկրում, Իսրայէլի լեռների վրայ. որպէս թագաւոր՝ մէկ իշխան է լինելու նրանց վրայ: Այլեւս երկու ազգերի բաժանուած չեն լինելու, ոչ էլ երկու թագաւորութիւնների են բաժանուելու,
22 Զանոնք երկրին մէջ Իսրայէլի լեռներուն վրայ մէկ ազգ պիտի ընեմ ու անոնց ամենուն վրայ մէկ թագաւոր պիտի թագաւորէ ու անգամ մըն ալ երկու ազգ պիտի չըլլան ու երկու թագաւորութեան պիտի չբաժնուին։
zohrab-1805▾ eastern-1994▾ western am▾
37:2237:22 На этой земле, на горах Израиля Я сделаю их одним народом, и один Царь будет царем у всех их, и не будут более двумя народами, и уже не будут вперед разделяться на два царства.
37:23 ἵνα ινα so; that μὴ μη not μιαίνωνται μιαινω taint; defile ἔτι ετι yet; still ἐν εν in τοῖς ο the εἰδώλοις ειδωλον idol αὐτῶν αυτος he; him καὶ και and; even ῥύσομαι ρυομαι rescue αὐτοὺς αυτος he; him ἀπὸ απο from; away πασῶν πας all; every τῶν ο the ἀνομιῶν ανομια lawlessness αὐτῶν αυτος he; him ὧν ος who; what ἡμάρτοσαν αμαρτανω sin ἐν εν in αὐταῖς αυτος he; him καὶ και and; even καθαριῶ καθαριζω cleanse αὐτούς αυτος he; him καὶ και and; even ἔσονταί ειμι be μοι μοι me εἰς εις into; for λαόν λαος populace; population καὶ και and; even ἐγὼ εγω I κύριος κυριος lord; master ἔσομαι ειμι be αὐτοῖς αυτος he; him εἰς εις into; for θεόν θεος God
37:23 וְ wᵊ וְ and לֹ֧א lˈō לֹא not יִֽטַמְּא֣וּ yˈiṭammᵊʔˈû טמא be unclean עֹ֗וד ʕˈôḏ עֹוד duration בְּ bᵊ בְּ in גִלּֽוּלֵיהֶם֙ ḡillˈûlêhem גִּלּוּלִים idols וּ û וְ and בְ vᵊ בְּ in שִׁקּ֣וּצֵיהֶ֔ם šiqqˈûṣêhˈem שִׁקּוּץ idol וּ û וְ and בְ vᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole פִּשְׁעֵיהֶ֑ם pišʕêhˈem פֶּשַׁע rebellion וְ wᵊ וְ and הֹושַׁעְתִּ֣י hôšaʕtˈî ישׁע help אֹתָ֗ם ʔōṯˈām אֵת [object marker] מִ mi מִן from כֹּ֤ל kkˈōl כֹּל whole מֹושְׁבֹֽתֵיהֶם֙ môšᵊvˈōṯêhem מֹושָׁב seat אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָטְא֣וּ ḥāṭᵊʔˈû חטא miss בָהֶ֔ם vāhˈem בְּ in וְ wᵊ וְ and טִהַרְתִּ֤י ṭihartˈî טהר be clean אֹותָם֙ ʔôṯˌām אֵת [object marker] וְ wᵊ וְ and הָיוּ־ hāyû- היה be לִ֣י lˈî לְ to לְ lᵊ לְ to עָ֔ם ʕˈām עַם people וַ wa וְ and אֲנִ֕י ʔᵃnˈî אֲנִי i אֶהְיֶ֥ה ʔehyˌeh היה be לָהֶ֖ם lāhˌem לְ to לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
37:23. neque polluentur ultra in idolis suis et abominationibus suis et in cunctis iniquitatibus suis et salvos eos faciam de universis sedibus suis in quibus peccaverunt et mundabo eos et erunt mihi populus et ego ero eis DeusNor shall they be defiled any more with their idols, nor with their abominations, nor with all their iniquities: and I will save them out of all the places in which they have sinned, and I will cleanse them: and they shall be my people, and I will be their God.
23. neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
37:23. And they will no longer be defiled by their idols, and by their abominations, and by all their iniquities. And I will save them, out of all the settlements in which they have sinned, and I will cleanse them. And they will be my people, and I will be their God.
37:23. Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all:

37:22 На этой земле, на горах Израиля Я сделаю их одним народом, и один Царь будет царем у всех их, и не будут более двумя народами, и уже не будут вперед разделяться на два царства.
37:23
ἵνα ινα so; that
μὴ μη not
μιαίνωνται μιαινω taint; defile
ἔτι ετι yet; still
ἐν εν in
τοῖς ο the
εἰδώλοις ειδωλον idol
αὐτῶν αυτος he; him
καὶ και and; even
ῥύσομαι ρυομαι rescue
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
ἀνομιῶν ανομια lawlessness
αὐτῶν αυτος he; him
ὧν ος who; what
ἡμάρτοσαν αμαρτανω sin
ἐν εν in
αὐταῖς αυτος he; him
καὶ και and; even
καθαριῶ καθαριζω cleanse
αὐτούς αυτος he; him
καὶ και and; even
ἔσονταί ειμι be
μοι μοι me
εἰς εις into; for
λαόν λαος populace; population
καὶ και and; even
ἐγὼ εγω I
κύριος κυριος lord; master
ἔσομαι ειμι be
αὐτοῖς αυτος he; him
εἰς εις into; for
θεόν θεος God
37:23
וְ wᵊ וְ and
לֹ֧א lˈō לֹא not
יִֽטַמְּא֣וּ yˈiṭammᵊʔˈû טמא be unclean
עֹ֗וד ʕˈôḏ עֹוד duration
בְּ bᵊ בְּ in
גִלּֽוּלֵיהֶם֙ ḡillˈûlêhem גִּלּוּלִים idols
וּ û וְ and
בְ vᵊ בְּ in
שִׁקּ֣וּצֵיהֶ֔ם šiqqˈûṣêhˈem שִׁקּוּץ idol
וּ û וְ and
בְ vᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
פִּשְׁעֵיהֶ֑ם pišʕêhˈem פֶּשַׁע rebellion
וְ wᵊ וְ and
הֹושַׁעְתִּ֣י hôšaʕtˈî ישׁע help
אֹתָ֗ם ʔōṯˈām אֵת [object marker]
מִ mi מִן from
כֹּ֤ל kkˈōl כֹּל whole
מֹושְׁבֹֽתֵיהֶם֙ môšᵊvˈōṯêhem מֹושָׁב seat
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָטְא֣וּ ḥāṭᵊʔˈû חטא miss
בָהֶ֔ם vāhˈem בְּ in
וְ wᵊ וְ and
טִהַרְתִּ֤י ṭihartˈî טהר be clean
אֹותָם֙ ʔôṯˌām אֵת [object marker]
וְ wᵊ וְ and
הָיוּ־ hāyû- היה be
לִ֣י lˈî לְ to
לְ lᵊ לְ to
עָ֔ם ʕˈām עַם people
וַ wa וְ and
אֲנִ֕י ʔᵃnˈî אֲנִי i
אֶהְיֶ֥ה ʔehyˌeh היה be
לָהֶ֖ם lāhˌem לְ to
לֵ לְ to
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
37:23. neque polluentur ultra in idolis suis et abominationibus suis et in cunctis iniquitatibus suis et salvos eos faciam de universis sedibus suis in quibus peccaverunt et mundabo eos et erunt mihi populus et ego ero eis Deus
Nor shall they be defiled any more with their idols, nor with their abominations, nor with all their iniquities: and I will save them out of all the places in which they have sinned, and I will cleanse them: and they shall be my people, and I will be their God.
37:23. And they will no longer be defiled by their idols, and by their abominations, and by all their iniquities. And I will save them, out of all the settlements in which they have sinned, and I will cleanse them. And they will be my people, and I will be their God.
37:23. Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Все эти обещания Иегова может исполнить, потому что народ уже не будет грешить, а прежние грехи будут ему прощены. И, прежде всего, народ не будет уже впадать в идолопоклонство. - “И освобожу их из всех мест жительства, где они грешили”. LXX делают мысль яснее и проще, читая вместо “жительства” близкое по начертанию “беззаконий”, “ими же согрешиша”. - “И будут Моим народом”. Будут восстановлены древние заветные отношения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:23: shall they defile: Eze 20:43, Eze 36:25, Eze 36:29, Eze 36:31, Eze 43:7, Eze 43:8; Isa 2:18; Hos 14:8; Zac 13:1, Zac 13:2, Zac 14:21
but: Eze 36:24, Eze 36:29; Lev 20:7, Lev 20:8; Mic 7:14
will cleanse: Eph 5:26, Eph 5:27; Heb 9:13, Heb 9:14; Jo1 1:7, Jo1 1:9
they be: Eze 37:27, Eze 36:28, Eze 39:22; Gen 17:7, Gen 17:8; Psa 68:20, Psa 68:35; Jer 31:1, Jer 31:33, Jer 32:38, Jer 32:39; Hos 1:10; Zac 13:9; Rev 21:3, Rev 21:4, Rev 21:7
John Gill
37:23 Neither shall they defile themselves any more with their idols,....
With their dung, or dunghill gods (g); either with the idols of the Gentiles, or their own: after their return from the Babylonish captivity, the Jews were no more addicted to idolatry; and the image worship of the Papists is an abhorrence to them at this day, and a stumblingblock to them in their embracing Christianity: and when they are effectually called and converted to Christ; they will no more have respect to the idols, the works of their own hands; or to the idol of their own righteousness, which they have set up, and have gone about to establish, and to make to stand; they will then see it to be as filthy rags, defiling to them, instead of justifying of them; and therefore shall reject it, and no more defile themselves with it; but seek the righteousness of Christ, which justifies from all sin, and renders pure and spotless in the sight of God,
nor with their detestable things; or "abominations" (h); the traditions of the elders, which they have preferred to the word of God, and made the rule of their faith, worship, and conversation; which has made them detestable unto God:
nor with any of their transgressions; particularly their disbelief of Christ and their blasphemy against him; nor shall they indulge themselves in those sins which now prevail among them, as pride, covetousness, uncleanness, fraud, and tricking in their trade and commerce:
but I will save them out of all their dwelling places, wherein they have sinned; as wherever they dwell they do; they are notorious for their wickedness; but God will bring them out of all these places, where they have lived in sin, and been the occasion of it to some, as well as followed the example of others:
and will cleanse them; by sprinkling clean water upon them; by applying the blood of Christ to them, which cleanses from all sin see Ezek 36:25,
so they shall be my people, and will be their God; the "loammi" will be taken off, and the covenant of grace shall be renewed with them, and made manifest to them; and the blessings and promises shall be applied to them, and particularly this; see Jer 31:1.
(g) "diis stercoreis suis", Junius & Tremellius, Polanus; "stercoribus suis", Cocceius, Starckius. (h) "abominandis suis", Starckius; "abominationibus", Pagninus, Cocceius.
John Wesley
37:23 I will save - I will bring them safe out of them. And will cleanse - Both justify and sanctify them.
Robert Jamieson, A. R. Fausset and David Brown
37:23 (Ezek 36:25).
out of . . . their dwelling-places-- (Ezek 36:28, Ezek 36:33). I will remove them from the scene of their idolatries to dwell in their own land, and to serve idols no more.
37:2337:23: Զի մի՛ եւս պղծեսցին ՚ի կուռս իւրեանց եւ ՚ի գարշելիս իւրեանց, եւ յամենայն ամպարշտութիւնս իւրեանց. եւ փրկեցից զդոսա յամենայն անօրէնութեանց դոցա զոր մեղան ՚ի նոսա, եւ սրբեցից զդոսա. եւ եղիցին ինձ ՚ի ժողովուրդ, եւ ես եղէց դոցա յԱստուած։
23 որպէսզի այլեւս չպղծուեն իրենց կուռքերով, իրենց գարշելի արարքներով, իրենց ամէն տեսակ ամբարշտութիւններով: Նրանց փրկելու եմ իրենց բոլոր անօրէնութիւններից, որոնց մէջ մեղանչեցին, մաքրելու եմ նրանց, եւ նրանք ինձ համար ժողովուրդ են լինելու, եւ ես իրենց համար՝ Աստուած:
23 Անգամ մըն ալ իրենց կուռքերովն ու գարշութիւններովը եւ իրենց բոլոր յանցանքներովը պիտի չպղծուին։ Ես զանոնք պիտի ազատեմ իրենց բոլոր անօրէնութիւններէն, որոնց մէջ իրենք մեղք գործեցին։ Զանոնք պիտի սրբեմ ու անոնք ինծի ժողովուրդ պիտի ըլլան, ես ալ անոնց Աստուած պիտի ըլլամ։
[808]Զի մի՛ եւս պղծեսցին ի կուռս իւրեանց եւ ի գարշելիս իւրեանց եւ յամենայն ամպարշտութիւնս իւրեանց. եւ փրկեցից զդոսա յամենայն [809]անօրէնութեանց դոցա զոր`` մեղան ի նոսա, եւ սրբեցից զդոսա, եւ եղիցին ինձ ի ժողովուրդ, եւ ես եղէց դոցա յԱստուած:

37:23: Զի մի՛ եւս պղծեսցին ՚ի կուռս իւրեանց եւ ՚ի գարշելիս իւրեանց, եւ յամենայն ամպարշտութիւնս իւրեանց. եւ փրկեցից զդոսա յամենայն անօրէնութեանց դոցա զոր մեղան ՚ի նոսա, եւ սրբեցից զդոսա. եւ եղիցին ինձ ՚ի ժողովուրդ, եւ ես եղէց դոցա յԱստուած։
23 որպէսզի այլեւս չպղծուեն իրենց կուռքերով, իրենց գարշելի արարքներով, իրենց ամէն տեսակ ամբարշտութիւններով: Նրանց փրկելու եմ իրենց բոլոր անօրէնութիւններից, որոնց մէջ մեղանչեցին, մաքրելու եմ նրանց, եւ նրանք ինձ համար ժողովուրդ են լինելու, եւ ես իրենց համար՝ Աստուած:
23 Անգամ մըն ալ իրենց կուռքերովն ու գարշութիւններովը եւ իրենց բոլոր յանցանքներովը պիտի չպղծուին։ Ես զանոնք պիտի ազատեմ իրենց բոլոր անօրէնութիւններէն, որոնց մէջ իրենք մեղք գործեցին։ Զանոնք պիտի սրբեմ ու անոնք ինծի ժողովուրդ պիտի ըլլան, ես ալ անոնց Աստուած պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
37:2337:23 И не будут уже осквернять себя идолами своими и мерзостями своими и всякими пороками своими, и освобожу их из всех мест жительства их, где они грешили, и очищу их, и будут Моим народом, и Я буду их Богом.
37:24 καὶ και and; even ὁ ο the δοῦλός δουλος subject μου μου of me; mine Δαυιδ δαβιδ Dabid; Thavith ἄρχων αρχων ruling; ruler ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him καὶ και and; even ποιμὴν ποιμην shepherd εἷς εις.1 one; unit ἔσται ειμι be πάντων πας all; every ὅτι οτι since; that ἐν εν in τοῖς ο the προστάγμασίν προσταγμα of me; mine πορεύσονται πορευομαι travel; go καὶ και and; even τὰ ο the κρίματά κριμα judgment μου μου of me; mine φυλάξονται φυλασσω guard; keep καὶ και and; even ποιήσουσιν ποιεω do; make αὐτά αυτος he; him
37:24 וְ wᵊ וְ and עַבְדִּ֤י ʕavdˈî עֶבֶד servant דָוִד֙ ḏāwˌiḏ דָּוִד David מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and רֹועֶ֥ה rôʕˌeh רעה pasture אֶחָ֖ד ʔeḥˌāḏ אֶחָד one יִהְיֶ֣ה yihyˈeh היה be לְ lᵊ לְ to כֻלָּ֑ם ḵullˈām כֹּל whole וּ û וְ and בְ vᵊ בְּ in מִשְׁפָּטַ֣י mišpāṭˈay מִשְׁפָּט justice יֵלֵ֔כוּ yēlˈēḵû הלך walk וְ wᵊ וְ and חֻקֹּתַ֥י ḥuqqōṯˌay חֻקָּה regulation יִשְׁמְר֖וּ yišmᵊrˌû שׁמר keep וְ wᵊ וְ and עָשׂ֥וּ ʕāśˌû עשׂה make אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
37:24. et servus meus David rex super eos et pastor unus erit omnium eorum in iudiciis meis ambulabunt et mandata mea custodient et facient eaAnd my servant David shall be king over them, and they shall have one shepherd: they shall walk in my judgments, and shall keep my commandments, and shall do them.
24. And my servant David shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
37:24. And my servant David shall be the king over them, and they shall have one shepherd. They shall walk in my judgments, and they shall keep my commandments, and they shall do them.
37:24. And David my servant [shall be] king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God:

37:23 И не будут уже осквернять себя идолами своими и мерзостями своими и всякими пороками своими, и освобожу их из всех мест жительства их, где они грешили, и очищу их, и будут Моим народом, и Я буду их Богом.
37:24
καὶ και and; even
ο the
δοῦλός δουλος subject
μου μου of me; mine
Δαυιδ δαβιδ Dabid; Thavith
ἄρχων αρχων ruling; ruler
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
καὶ και and; even
ποιμὴν ποιμην shepherd
εἷς εις.1 one; unit
ἔσται ειμι be
πάντων πας all; every
ὅτι οτι since; that
ἐν εν in
τοῖς ο the
προστάγμασίν προσταγμα of me; mine
πορεύσονται πορευομαι travel; go
καὶ και and; even
τὰ ο the
κρίματά κριμα judgment
μου μου of me; mine
φυλάξονται φυλασσω guard; keep
καὶ και and; even
ποιήσουσιν ποιεω do; make
αὐτά αυτος he; him
37:24
וְ wᵊ וְ and
עַבְדִּ֤י ʕavdˈî עֶבֶד servant
דָוִד֙ ḏāwˌiḏ דָּוִד David
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
וְ wᵊ וְ and
רֹועֶ֥ה rôʕˌeh רעה pasture
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
יִהְיֶ֣ה yihyˈeh היה be
לְ lᵊ לְ to
כֻלָּ֑ם ḵullˈām כֹּל whole
וּ û וְ and
בְ vᵊ בְּ in
מִשְׁפָּטַ֣י mišpāṭˈay מִשְׁפָּט justice
יֵלֵ֔כוּ yēlˈēḵû הלך walk
וְ wᵊ וְ and
חֻקֹּתַ֥י ḥuqqōṯˌay חֻקָּה regulation
יִשְׁמְר֖וּ yišmᵊrˌû שׁמר keep
וְ wᵊ וְ and
עָשׂ֥וּ ʕāśˌû עשׂה make
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
37:24. et servus meus David rex super eos et pastor unus erit omnium eorum in iudiciis meis ambulabunt et mandata mea custodient et facient ea
And my servant David shall be king over them, and they shall have one shepherd: they shall walk in my judgments, and shall keep my commandments, and shall do them.
37:24. And my servant David shall be the king over them, and they shall have one shepherd. They shall walk in my judgments, and they shall keep my commandments, and they shall do them.
37:24. And David my servant [shall be] king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Связь между обеими половинами стиха или такая, что эсхатологический царь (Мессия) будет богопоставленным стражем правды и закона на земле (ср. ХХXIV:23; Ис IX, XI, XXXII; Иер XXIII), или такая, что водворение этой правды на земле сделает возможным его царствование. - “Раб Мой Давид” - см. объясн. XXXIV:23.
Adam Clarke: Commentary on the Bible - 1831
37:24: And David my servant shall be King - That this refers to Jesus Christ, see proved, Eze 34:23 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:24: David: Eze 37:25; Isa 55:3, Isa 55:4; Jer 23:5, Jer 30:9; Hos 3:5; Luk 1:32
one: Eze 37:22, Eze 34:23, Eze 34:24; Psa 78:71, Psa 78:72, Psa 80:1; Ecc 12:11; Isa 40:11; Mic 5:2, Mic 5:4; Zac 13:7; Joh 10:11, Joh 10:14-16; Eph 4:4-6; Heb 13:20; Pe1 5:4
they shall: Eze 36:27; Deu 30:6; Jer 31:33, Jer 32:39; Co1 11:2; Eph 2:10; Phi 2:12, Phi 2:13; Tit 2:11-13, Tit 3:3-8; Jo1 2:6
John Gill
37:24 And David my servant shall be king over them,.... The King Messiah, as Kimchi interprets it; and so Abarbinel (i) and others; being of the seed of David, and of whom David was an eminent type; and who, as Mediator, is the Lord's servant, and as man appeared in the form of one: this shows that this prophecy looks further than the times of deliverance from the Babylonish captivity:
and they all shall have one shepherd: or king, the same as before: kings are called shepherds; see Ezek 34:23,
and they shall also walk in my judgments, and keep my statutes, and do them; not the statutes and ordinances of the ceremonial law, which are abolished; and which the Jews, when converted, shall have no regard unto; but rather the precepts of the moral law, and chiefly the evangelic ordinances of baptism and the Lord's supper; which ordinances they shall walk in, and attend unto with constancy and pleasure; and which statutes they shall keep, as they have been delivered, impartially, without delay, in faith and love, and with a view to the glory of God; see Ezek 36:27.
(i) Mashmiah Jeshuah, fol. 47. 4. Vid. Sepher Ikkarim, l. 2. c. 28.
John Wesley
37:24 David - The son of David. One shepherd - This king shall be their one chief shepherd, others that feed and rule the flock, are so by commission from him.
Robert Jamieson, A. R. Fausset and David Brown
37:24 David--Messiah (See on Ezek 34:23-24).
37:2437:24: Եւ ծառայ իմ Դաւիթ՝ իշխա՛ն ՚ի մէջ դոցա. եւ մի հովիւ եղիցի ամենեցուն դոցա. զի ըստ հրամանաց իմոց գնասցեն եւ զիրաւունս իմ պահեսցեն, եւ արասցեն զնոսա[12899]։ [12899] Առ Ոսկանայ պակասի. Գնասցեն եւ զիրաւունս իմ պահեսցեն, եւ արասցեն զնոսա։
24 Եւ իմ ծառայ Դաւիթն իշխելու է նրանց վրայ, լինելու է մէկ հովիւ նրանց բոլորի համար, որպէսզի նրանք իմ պատուիրաններով ընթանան, օրէնքներս պահեն ու դրանք գործադրեն:
24 Անոնց վրայ իմ ծառաս Դաւիթը թագաւոր պիտի ըլլայ ու ամէնքը մէկ հովիւ պիտի ունենան։ Իմ հրամաններուս համաձայն պիտի քալեն, իմ օրէնքներս պիտի պահեն ու զանոնք պիտի կատարեն։
Եւ ծառայ իմ Դաւիթ` [810]իշխան ի մէջ`` դոցա, եւ մի հովիւ եղիցի ամենեցուն դոցա. [811]զի ըստ հրամանաց իմոց գնասցեն, եւ զիրաւունս իմ պահեսցեն եւ արասցեն զնոսա:

37:24: Եւ ծառայ իմ Դաւիթ՝ իշխա՛ն ՚ի մէջ դոցա. եւ մի հովիւ եղիցի ամենեցուն դոցա. զի ըստ հրամանաց իմոց գնասցեն եւ զիրաւունս իմ պահեսցեն, եւ արասցեն զնոսա[12899]։
[12899] Առ Ոսկանայ պակասի. Գնասցեն եւ զիրաւունս իմ պահեսցեն, եւ արասցեն զնոսա։
24 Եւ իմ ծառայ Դաւիթն իշխելու է նրանց վրայ, լինելու է մէկ հովիւ նրանց բոլորի համար, որպէսզի նրանք իմ պատուիրաններով ընթանան, օրէնքներս պահեն ու դրանք գործադրեն:
24 Անոնց վրայ իմ ծառաս Դաւիթը թագաւոր պիտի ըլլայ ու ամէնքը մէկ հովիւ պիտի ունենան։ Իմ հրամաններուս համաձայն պիտի քալեն, իմ օրէնքներս պիտի պահեն ու զանոնք պիտի կատարեն։
zohrab-1805▾ eastern-1994▾ western am▾
37:2437:24 А раб Мой Давид будет Царем над ними и Пастырем всех их, и они будут ходить в заповедях Моих, и уставы Мои будут соблюдать и выполнять их.
37:25 καὶ και and; even κατοικήσουσιν κατοικεω settle ἐπὶ επι in; on τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him ἣν ος who; what ἐγὼ εγω I δέδωκα διδωμι give; deposit τῷ ο the δούλῳ δουλος subject μου μου of me; mine Ιακωβ ιακωβ Iakōb; Iakov οὗ ος who; what κατῴκησαν κατοικεω settle ἐκεῖ εκει there οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him καὶ και and; even κατοικήσουσιν κατοικεω settle ἐπ᾿ επι in; on αὐτῆς αυτος he; him αὐτοί αυτος he; him καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ὁ ο the δοῦλός δουλος subject μου μου of me; mine ἄρχων αρχων ruling; ruler αὐτῶν αυτος he; him ἔσται ειμι be εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
37:25 וְ wᵊ וְ and יָשְׁב֣וּ yāšᵊvˈû ישׁב sit עַל־ ʕal- עַל upon הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֨תִּי֙ nāṯˈattî נתן give לְ lᵊ לְ to עַבְדִּ֣י ʕavdˈî עֶבֶד servant לְ lᵊ לְ to יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָֽשְׁבוּ־ yˈāšᵊvû- ישׁב sit בָ֖הּ vˌāh בְּ in אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father וְ wᵊ וְ and יָשְׁב֣וּ yāšᵊvˈû ישׁב sit עָלֶ֡יהָ ʕālˈeʸhā עַל upon הֵ֠מָּה hēmmˌā הֵמָּה they וּ û וְ and בְנֵיהֶ֞ם vᵊnêhˈem בֵּן son וּ û וְ and בְנֵ֤י vᵊnˈê בֵּן son בְנֵיהֶם֙ vᵊnêhˌem בֵּן son עַד־ ʕaḏ- עַד unto עֹולָ֔ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and דָוִ֣ד ḏāwˈiḏ דָּוִד David עַבְדִּ֔י ʕavdˈî עֶבֶד servant נָשִׂ֥יא nāśˌî נָשִׂיא chief לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
37:25. et habitabunt super terram quam dedi servo meo Iacob in qua habitaverunt patres vestri et habitabunt super eam ipsi et filii eorum et filii filiorum eorum usque in sempiternum et David servus meus princeps eorum in perpetuumAnd they shall dwell in the land which I gave to my servant Jacob, wherein your fathers dwelt, and they shall dwell in it, they and their children, and their children's children, for ever: and David my servant shall be their prince for ever.
25. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever: and David my servant shall be their prince for ever.
37:25. And they shall live upon the land that I gave to my servant Jacob, in which your fathers lived. And they shall live upon it, they and their sons, and the sons of their sons, even for all time. And David, my servant, shall be their leader, in perpetuity.
37:25. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, [even] they, and their children, and their children’s children for ever: and my servant David [shall be] their prince for ever.
And David my servant [shall be] king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them:

37:24 А раб Мой Давид будет Царем над ними и Пастырем всех их, и они будут ходить в заповедях Моих, и уставы Мои будут соблюдать и выполнять их.
37:25
καὶ και and; even
κατοικήσουσιν κατοικεω settle
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
αὐτῶν αυτος he; him
ἣν ος who; what
ἐγὼ εγω I
δέδωκα διδωμι give; deposit
τῷ ο the
δούλῳ δουλος subject
μου μου of me; mine
Ιακωβ ιακωβ Iakōb; Iakov
οὗ ος who; what
κατῴκησαν κατοικεω settle
ἐκεῖ εκει there
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
κατοικήσουσιν κατοικεω settle
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
αὐτοί αυτος he; him
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ο the
δοῦλός δουλος subject
μου μου of me; mine
ἄρχων αρχων ruling; ruler
αὐτῶν αυτος he; him
ἔσται ειμι be
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
37:25
וְ wᵊ וְ and
יָשְׁב֣וּ yāšᵊvˈû ישׁב sit
עַל־ ʕal- עַל upon
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֨תִּי֙ nāṯˈattî נתן give
לְ lᵊ לְ to
עַבְדִּ֣י ʕavdˈî עֶבֶד servant
לְ lᵊ לְ to
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָֽשְׁבוּ־ yˈāšᵊvû- ישׁב sit
בָ֖הּ vˌāh בְּ in
אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father
וְ wᵊ וְ and
יָשְׁב֣וּ yāšᵊvˈû ישׁב sit
עָלֶ֡יהָ ʕālˈeʸhā עַל upon
הֵ֠מָּה hēmmˌā הֵמָּה they
וּ û וְ and
בְנֵיהֶ֞ם vᵊnêhˈem בֵּן son
וּ û וְ and
בְנֵ֤י vᵊnˈê בֵּן son
בְנֵיהֶם֙ vᵊnêhˌem בֵּן son
עַד־ ʕaḏ- עַד unto
עֹולָ֔ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
דָוִ֣ד ḏāwˈiḏ דָּוִד David
עַבְדִּ֔י ʕavdˈî עֶבֶד servant
נָשִׂ֥יא nāśˌî נָשִׂיא chief
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
37:25. et habitabunt super terram quam dedi servo meo Iacob in qua habitaverunt patres vestri et habitabunt super eam ipsi et filii eorum et filii filiorum eorum usque in sempiternum et David servus meus princeps eorum in perpetuum
And they shall dwell in the land which I gave to my servant Jacob, wherein your fathers dwelt, and they shall dwell in it, they and their children, and their children's children, for ever: and David my servant shall be their prince for ever.
37:25. And they shall live upon the land that I gave to my servant Jacob, in which your fathers lived. And they shall live upon it, they and their sons, and the sons of their sons, even for all time. And David, my servant, shall be their leader, in perpetuity.
37:25. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, [even] they, and their children, and their children’s children for ever: and my servant David [shall be] their prince for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Ссылки на патриархов у Иезекииля не часты (ср. XXXIII:24). Обещание вечности повторено дважды. Об исполнении предсказания см. объяснение ст. 22.
Adam Clarke: Commentary on the Bible - 1831
37:25: The land that I have given unto Jacob my servant - Jacob means here the twelve tribes; and the land given to them was the whole land of Palestine; consequently, the promise states that, when they return, they are to possess the whole of the Promised Land.
Albert Barnes: Notes on the Bible - 1834
37:25 , Eze 37:26
An enlargement of the promises. The kingdom is to be "foRev_er," the covenant "everlasting." This looks forward to the consummation of all God's promises Co1 15:24, Co1 15:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:25: they shall dwell in: Eze 37:21, Eze 28:25, Eze 36:28, Eze 37:26; Jer 30:3, Jer 31:24, Jer 32:41
even they: Isa 60:21, Isa 66:22; Joe 3:20; Amo 9:15; Zep 3:14, Zep 3:15; Zac 14:11
and my: Eze 37:24; Isa 9:6, Isa 9:7; Dan 2:44, Dan 2:45; Zac 6:12, Zac 6:13; Luk 1:32, Luk 1:33; Joh 12:34; Heb 7:2, Heb 7:21
Geneva 1599
37:25 And they shall dwell in the (f) land that I have given to Jacob my servant, in which your fathers have dwelt; and they shall dwell in it, [even] they, and their children, and their children's children for ever: and my servant David [shall be] their prince for ever.
(f) Meaning that the elect by Christ will dwell in heaven by Jerusalem, which is meant by the land of Canaan.
John Gill
37:25 And they shall dwell in the land which I have given to Jacob my servant,.... Abraham and Isaac are not mentioned, as Kimchi observes, because they had other children, who did not inherit the land; only Jacob, because the land was given to him, and his seed alter him:
wherein your fathers have dwelt; and so the more desirable to them; and whose inhabitation and possession of it were a pledge of theirs:
and they shall dwell therein, even they and their children, and their children's children for ever; unto the end of the world, or personal coming of Christ: and so everything after promised them is said to be for ever: this shows that this prophecy had not its accomplishment in the return of the Jews from Babylon to their own land; since they have been dispossessed of that again, in which state they now are; but that it refers to time to come, when, being converted to Christ, they shall possess their land again, and dwell in it, as long as the sun and moon endure:
and my servant David shall be their prince for ever; or their king, as the Targum; and which cannot be understood of any temporal prince, but of the King Messiah, whose throne is for ever and ever; whose kingdom is an everlasting kingdom; and who shall reign over the house of Jacob for ever and ever, Ps 45:6 and to whom it is applied by several Jewish writers (k).
(k) T. Bab. Sanhedrin. fol. 98. 2. Ben Melech in Psal. cxliv. 14. Abendana Not. in Miclol Yophi in Hagg. ii. 23. Abarbinel, Mashmiah Jeshuah, fol. 8. 4. & 26. 1.
John Wesley
37:25 For ever - 'Till Christ's coming to judgment, the Jews converted to Christ, shall inherit Canaan.
Robert Jamieson, A. R. Fausset and David Brown
37:25 for ever-- (Is 60:21; Joel 3:20; Amos 9:15).
37:2537:25: Եւ բնակեսցեն յերկրին իւրեանց զոր ետու ես ծառային իմում Յակովբայ ուր բնակեցին հարք իւրեանց. եւ բնակեսցեն դոքա ՚ի նմա, եւ որդիք դոցա, եւ որդիք որդւոց դոցա մինչեւ յաւիտեան։ Եւ Դաւիթ ծառայ իմ եղիցի իշխա՛ն դոցա յաւիտեան[12900]։ [12900] Ոմանք. Մինչեւ ցյաւիտեան։
25 Ապրելու են իրենց երկրում, որ ես եմ տուել իմ ծառայ Յակոբին, եւ ուր բնակուել են նրանց հայրերը: Նրանք էլ են բնակուելու այնտեղ, նրանց որդիներն ու որդոց որդիներն էլ՝ յաւիտեան: Իմ ծառայ Դաւիթն էլ իշխելու է նրանց վրայ՝ յաւիտեան:
25 Պիտի բնակին այն երկրին մէջ որը իմ Յակոբ ծառայիս տուի, որուն մէջ ձեր հայրերը բնակեցան ու հոն իրենք ու իրենց որդիները եւ իրենց որդիներուն որդիները յաւիտեան պիտի բնակին ու իմ ծառաս Դաւիթը յաւիտեան անոնց իշխան պիտի ըլլայ։
Եւ բնակեսցեն յերկրին իւրեանց զոր ետու ես ծառային իմում Յակոբայ ուր բնակեցին հարք [812]իւրեանց. եւ բնակեսցեն դոքա ի նմա, եւ որդիք դոցա եւ որդիք որդւոց դոցա մինչեւ յաւիտեան. եւ Դաւիթ ծառայ իմ եղիցի իշխան դոցա յաւիտեան:

37:25: Եւ բնակեսցեն յերկրին իւրեանց զոր ետու ես ծառային իմում Յակովբայ ուր բնակեցին հարք իւրեանց. եւ բնակեսցեն դոքա ՚ի նմա, եւ որդիք դոցա, եւ որդիք որդւոց դոցա մինչեւ յաւիտեան։ Եւ Դաւիթ ծառայ իմ եղիցի իշխա՛ն դոցա յաւիտեան[12900]։
[12900] Ոմանք. Մինչեւ ցյաւիտեան։
25 Ապրելու են իրենց երկրում, որ ես եմ տուել իմ ծառայ Յակոբին, եւ ուր բնակուել են նրանց հայրերը: Նրանք էլ են բնակուելու այնտեղ, նրանց որդիներն ու որդոց որդիներն էլ՝ յաւիտեան: Իմ ծառայ Դաւիթն էլ իշխելու է նրանց վրայ՝ յաւիտեան:
25 Պիտի բնակին այն երկրին մէջ որը իմ Յակոբ ծառայիս տուի, որուն մէջ ձեր հայրերը բնակեցան ու հոն իրենք ու իրենց որդիները եւ իրենց որդիներուն որդիները յաւիտեան պիտի բնակին ու իմ ծառաս Դաւիթը յաւիտեան անոնց իշխան պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
37:2537:25 И будут жить на земле, которую Я дал рабу Моему Иакову, на которой жили отцы их; там будут жить они и дети их, и дети детей их во веки; и раб Мой Давид будет князем у них вечно.
37:26 καὶ και and; even διαθήσομαι διατιθεμαι put through; make αὐτοῖς αυτος he; him διαθήκην διαθηκη covenant εἰρήνης ειρηνη peace διαθήκη διαθηκη covenant αἰωνία αιωνιος eternal; of ages ἔσται ειμι be μετ᾿ μετα with; amid αὐτῶν αυτος he; him καὶ και and; even θήσω τιθημι put; make τὰ ο the ἅγιά αγιος holy μου μου of me; mine ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
37:26 וְ wᵊ וְ and כָרַתִּ֤י ḵārattˈî כרת cut לָהֶם֙ lāhˌem לְ to בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant שָׁלֹ֔ום šālˈôm שָׁלֹום peace בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant עֹולָ֖ם ʕôlˌām עֹולָם eternity יִהְיֶ֣ה yihyˈeh היה be אֹותָ֑ם ʔôṯˈām אֵת [object marker] וּ û וְ and נְתַתִּים֙ nᵊṯattîm נתן give וְ wᵊ וְ and הִרְבֵּיתִ֣י hirbêṯˈî רבה be many אֹותָ֔ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and נָתַתִּ֧י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] מִקְדָּשִׁ֛י miqdāšˈî מִקְדָּשׁ sanctuary בְּ bᵊ בְּ in תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
37:26. et percutiam illis foedus pacis pactum sempiternum erit eis et fundabo eos et multiplicabo et dabo sanctificationem meam in medio eorum in perpetuumAnd I will make a covenant of peace with them, it shall be an everlasting covenant with them: and I will establish them, and will multiply them, and will set my sanctuary in the midst of them for ever.
26. Moreover I will make a covenant of peace with them: it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
37:26. And I will strike a covenant of peace with them. This will be an everlasting covenant for them. And I will establish them, and multiply them. And I will set my sanctuary in their midst, unceasingly.
37:26. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, [even] they, and their children, and their children' s children for ever: and my servant David [shall be] their prince for ever:

37:25 И будут жить на земле, которую Я дал рабу Моему Иакову, на которой жили отцы их; там будут жить они и дети их, и дети детей их во веки; и раб Мой Давид будет князем у них вечно.
37:26
καὶ και and; even
διαθήσομαι διατιθεμαι put through; make
αὐτοῖς αυτος he; him
διαθήκην διαθηκη covenant
εἰρήνης ειρηνη peace
διαθήκη διαθηκη covenant
αἰωνία αιωνιος eternal; of ages
ἔσται ειμι be
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
καὶ και and; even
θήσω τιθημι put; make
τὰ ο the
ἅγιά αγιος holy
μου μου of me; mine
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
37:26
וְ wᵊ וְ and
כָרַתִּ֤י ḵārattˈî כרת cut
לָהֶם֙ lāhˌem לְ to
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant
עֹולָ֖ם ʕôlˌām עֹולָם eternity
יִהְיֶ֣ה yihyˈeh היה be
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
וּ û וְ and
נְתַתִּים֙ nᵊṯattîm נתן give
וְ wᵊ וְ and
הִרְבֵּיתִ֣י hirbêṯˈî רבה be many
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
וְ wᵊ וְ and
נָתַתִּ֧י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
מִקְדָּשִׁ֛י miqdāšˈî מִקְדָּשׁ sanctuary
בְּ bᵊ בְּ in
תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
37:26. et percutiam illis foedus pacis pactum sempiternum erit eis et fundabo eos et multiplicabo et dabo sanctificationem meam in medio eorum in perpetuum
And I will make a covenant of peace with them, it shall be an everlasting covenant with them: and I will establish them, and will multiply them, and will set my sanctuary in the midst of them for ever.
37:26. And I will strike a covenant of peace with them. This will be an everlasting covenant for them. And I will establish them, and multiply them. And I will set my sanctuary in their midst, unceasingly.
37:26. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. Ясное предсказание о Новом Завете, христианстве. “Мира” см. объяснение XXXIV:25. - “Устрою” в обетованной земле; слав. “укореню” но греч. taxw — «Святилище» — таинственный храм XL–XLVIII, источник всякого благословения для будущего Израиля; слав. общее: «освящение», но греч. ta 'agia - храм.
Adam Clarke: Commentary on the Bible - 1831
37:26: Covenant of peace - See this explained Eze 34:25 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:26: I will make: Eze 34:25; Gen 17:7; Sa2 23:5; Psa 89:3, Psa 89:4; Isa 55:3, Isa 59:20, Isa 59:21; Jer 32:40; Hos 2:18-23; Joh 14:27; Heb 13:20, Heb 13:21
multiply: Eze 36:10, Eze 36:37; Isa 27:6, Isa 49:21; Jer 30:19, Jer 31:27; Zac 8:4, Zac 8:5; Heb 6:14
set: Eze 11:16, Eze 43:7, Eze 45:1-6; Lev 26:11, Lev 26:12; Kg1 8:20, Kg1 8:21; Psa 68:18; Zac 2:5; Co2 6:16
John Gill
37:26 Moreover I will make a covenant of peace with them,.... So the covenant of grace is called, Is 54:10, one principal article of which is peace and reconciliation made between God and his people by the blood of Christ, agreed on in that covenant, from whence it has its name: now here it signifies that this covenant should be made known to the converted Jews, and their interest in it; in virtue of which they shall see that peace is made for them by the blood of Christ; and shall have a true conscience peace in themselves, through that blood of the covenant being sprinkled on them; and be at peace with converted Gentiles, and even with their worst enemies, enjoying all kind of prosperity, temporal and spiritual:
Tit shall be an everlasting covenant with them; it shall not wax old, and vanish away, as the former covenant did; under which they were before the coming of Christ, which was exhibited in types and shadows, legal sacrifices and carnal ordinances; and besides, God will always have a covenant people among them from this time to the end of the world; so that a "loammi" shall no more be written upon them:
and I will place them, and multiply them; that is, place them in their own land, and increase their number there: or, "I will give them" (l); a place in their land, and every blessing temporal and spiritual: so the Targum,
"I will bless them, and multiply them:''
and will set my sanctuary in the midst of them for evermore; not any material temple, but his word and ordinances; in which he will grant his spiritual presence with them, and which shall continue to the end of the world.
(l) "dabo eos", Montanus, Piscator; "dabo ipsos", Cocceius, Starckius.
John Wesley
37:26 My sanctuary - I will set up a spiritual glorious temple, and worship among you. For evermore - Never to be altered or abolished on earth, but to be consummated in heaven.
Robert Jamieson, A. R. Fausset and David Brown
37:26 covenant of peace--better than the old legal covenant, because an unchangeable covenant of grace (Ezek 34:25; Is 55:3; Jer 32:40).
I will place them--set them in an established position; no longer unsettled as heretofore.
my sanctuary--the temple of God; spiritual in the heart of all true followers of Messiah (2Cor 6:16); and, in some "literal" sense, in the restored Israel (Eze. 40:1-44:31).
37:2637:26: Եւ եդից դոցա ո՛ւխտ խաղաղութեան, եւ ուխտ յաւիտենակա՛ն եղիցի ընդ նոսա. եւ տա՛ց դոցա՝ եւ բազմացուցից զդոսա, եւ եդից զսրբութիւնս իմ ՚ի մէջ դոցա յաւիտեան[12901]։ [12901] Բազումք. Եղիցի ընդ դոսա։ Յօրինակին պակասէր. Զսրբութիւնս իմ ՚ի մէջ դոցա։
26 Խաղաղութեան դաշինք եմ կնքելու նրանց հետ, եւ այդ ուխտը յաւիտենական է լինելու նրանց հետ: Հաստատելու եմ նրանց ու բազմացնելու, սրբարանս էլ դնելու եմ նրանց մէջ՝ յաւիտենապէս:
26 Անոնց հետ խաղաղութեան ուխտ պիտի ընեմ, որը անոնց յաւիտենական ուխտ պիտի ըլլայ։ Զանոնք պիտի տեղաւորեմ ու շատցնեմ եւ իմ սրբարանս անոնց մէջ պիտի դնեմ յաւիտեան։
Եւ եդից դոցա ուխտ խաղաղութեան, ուխտ յաւիտենական եղիցի ընդ դոսա. եւ [813]տաց դոցա`` եւ բազմացուցից զդոսա, եւ եդից զսրբութիւնս իմ ի մէջ դոցա յաւիտեան:

37:26: Եւ եդից դոցա ո՛ւխտ խաղաղութեան, եւ ուխտ յաւիտենակա՛ն եղիցի ընդ նոսա. եւ տա՛ց դոցա՝ եւ բազմացուցից զդոսա, եւ եդից զսրբութիւնս իմ ՚ի մէջ դոցա յաւիտեան[12901]։
[12901] Բազումք. Եղիցի ընդ դոսա։ Յօրինակին պակասէր. Զսրբութիւնս իմ ՚ի մէջ դոցա։
26 Խաղաղութեան դաշինք եմ կնքելու նրանց հետ, եւ այդ ուխտը յաւիտենական է լինելու նրանց հետ: Հաստատելու եմ նրանց ու բազմացնելու, սրբարանս էլ դնելու եմ նրանց մէջ՝ յաւիտենապէս:
26 Անոնց հետ խաղաղութեան ուխտ պիտի ընեմ, որը անոնց յաւիտենական ուխտ պիտի ըլլայ։ Զանոնք պիտի տեղաւորեմ ու շատցնեմ եւ իմ սրբարանս անոնց մէջ պիտի դնեմ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
37:2637:26 И заключу с ними завет мира, завет вечный будет с ними. И устрою их, и размножу их, и поставлю среди них святилище Мое на веки.
37:27 καὶ και and; even ἔσται ειμι be ἡ ο the κατασκήνωσίς κατασκηνωσις nest μου μου of me; mine ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even ἔσομαι ειμι be αὐτοῖς αυτος he; him θεός θεος God καὶ και and; even αὐτοί αυτος he; him μου μου of me; mine ἔσονται ειμι be λαός λαος populace; population
37:27 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be מִשְׁכָּנִי֙ miškānˌî מִשְׁכָּן dwelling-place עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and הָיִ֥יתִי hāyˌîṯî היה be לָהֶ֖ם lāhˌem לְ to לֵֽ lˈē לְ to אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they יִֽהְיוּ־ yˈihyû- היה be לִ֥י lˌî לְ to לְ lᵊ לְ to עָֽם׃ ʕˈām עַם people
37:27. et erit tabernaculum meum in eis et ero eis Deus et ipsi erunt mihi populusAnd my tabernacle shall be with them: and I will be their God, and they shall be my people.
27. My tabernacle also shall be with them; and I will be their God, and they shall be my people.
37:27. And my tabernacle shall be among them. And I will be their God, and they will be my people.
37:27. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore:

37:26 И заключу с ними завет мира, завет вечный будет с ними. И устрою их, и размножу их, и поставлю среди них святилище Мое на веки.
37:27
καὶ και and; even
ἔσται ειμι be
ο the
κατασκήνωσίς κατασκηνωσις nest
μου μου of me; mine
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
ἔσομαι ειμι be
αὐτοῖς αυτος he; him
θεός θεος God
καὶ και and; even
αὐτοί αυτος he; him
μου μου of me; mine
ἔσονται ειμι be
λαός λαος populace; population
37:27
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
מִשְׁכָּנִי֙ miškānˌî מִשְׁכָּן dwelling-place
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
וְ wᵊ וְ and
הָיִ֥יתִי hāyˌîṯî היה be
לָהֶ֖ם lāhˌem לְ to
לֵֽ lˈē לְ to
אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
יִֽהְיוּ־ yˈihyû- היה be
לִ֥י lˌî לְ to
לְ lᵊ לְ to
עָֽם׃ ʕˈām עַם people
37:27. et erit tabernaculum meum in eis et ero eis Deus et ipsi erunt mihi populus
And my tabernacle shall be with them: and I will be their God, and they shall be my people.
37:27. And my tabernacle shall be among them. And I will be their God, and they will be my people.
37:27. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. Новые заветные отношения ставятся в прямую зависимость от присутствия среди Израиля (“среди них” в евр. не передаваемое ни одним переводом, “над ними” соответственно XL:2) таинственного храма, названного здесь уже “жилищем Божиим”, потому что Бог в нем будет обитать не в меньшей степени, чем на небе.
Adam Clarke: Commentary on the Bible - 1831
37:27: By tabernacle - Jesus Christ, the true tabernacle, in whom dwelt all the fullness of the Godhead bodily.
Albert Barnes: Notes on the Bible - 1834
37:27
This gives a final blessing reserved for God's accepted servants. The tabernacle and temple were outward symbols of His presence. The re-erection of the temple by Zerubbabel was the first step to a restoration of the presence of God. The second step was the presence of Christ, first in the flesh, then in His Church, and finally the eternal presence of God and of the Lamb in the New Jerusalem Rev_. 21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:27: tabernacle: Joh 1:14; Col 2:9, Col 2:10; Rev 21:3, Rev 21:22
I will: Eze 37:23, Eze 11:20, Eze 14:11, Eze 36:28; Lev 26:12; Hos 2:23
John Gill
37:27 My tabernacle also shall be with them,.... The symbol of his presence: the meaning is, that he shall dwell in them by his Spirit and grace; and everyone of them shall be the temple of the living God, in whom he will walk and dwell:
yea, I will be their God, and they shall be my people; which is repeated for the confirmation of it; see Ezek 37:23.
John Wesley
37:27 My tabernacle - The tabernacle wherein I will shew my presence among them. Their fathers had a tabernacle, but the Messiah shall bring with him a better, a spiritual, and an heavenly. They shall be my people - By my grace I will make them holy, as the people of a holy God; and I will make them happy, as the people of the ever blessed God.
Robert Jamieson, A. R. Fausset and David Brown
37:27 My tabernacle . . . with them--as foretold (Gen 9:27); Jn 1:14, "The Word . . . dwelt among us" (literally, "tabernacled"); first, in humiliation; hereafter, in manifested glory (Rev_ 21:3).
37:2737:27: Եւ եղիցի բնակութիւն իմ ՚ի դոսա. եւ եղէց դոցա յԱստուած, եւ դոքա եղիցին ինձ ՚ի ժողովուրդ[12902]։ [12902] Բազումք. Եղիցին իմ ժողովուրդ։
27 Բնակութեանս տեղն էլ է իրենց մէջ լինելու. ես նրանց համար Աստուած եմ լինելու, եւ նրանք ինձ համար՝ ժողովուրդ:
27 Իմ խորանս անոնց քով պիտի ըլլայ։ Ես անոնց Աստուած պիտի ըլլամ ու անոնք ինծի ժողովուրդ պիտի ըլլան։
Եւ եղիցի [814]բնակութիւն իմ ի դոսա, եւ եղէց դոցա յԱստուած, եւ դոքա եղիցին ինձ ի ժողովուրդ:

37:27: Եւ եղիցի բնակութիւն իմ ՚ի դոսա. եւ եղէց դոցա յԱստուած, եւ դոքա եղիցին ինձ ՚ի ժողովուրդ[12902]։
[12902] Բազումք. Եղիցին իմ ժողովուրդ։
27 Բնակութեանս տեղն էլ է իրենց մէջ լինելու. ես նրանց համար Աստուած եմ լինելու, եւ նրանք ինձ համար՝ ժողովուրդ:
27 Իմ խորանս անոնց քով պիտի ըլլայ։ Ես անոնց Աստուած պիտի ըլլամ ու անոնք ինծի ժողովուրդ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
37:2737:27 И будет у них жилище Мое, и буду их Богом, а они будут Моим народом.
37:28 καὶ και and; even γνώσονται γινωσκω know τὰ ο the ἔθνη εθνος nation; caste ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow αὐτοὺς αυτος he; him ἐν εν in τῷ ο the εἶναι ειμι be τὰ ο the ἅγιά αγιος holy μου μου of me; mine ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
37:28 וְ wᵊ וְ and יָֽדְעוּ֙ yˈāḏᵊʕû ידע know הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people כִּ֚י ˈkî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מְקַדֵּ֖שׁ mᵊqaddˌēš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel בִּ bi בְּ in הְיֹ֧ות hᵊyˈôṯ היה be מִקְדָּשִׁ֛י miqdāšˈî מִקְדָּשׁ sanctuary בְּ bᵊ בְּ in תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst לְ lᵊ לְ to עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
37:28. et scient gentes quia ego Dominus sanctificator Israhel cum fuerit sanctificatio mea in medio eorum in perpetuumAnd the nations shall know that I am the Lord the sanctifier of Israel, when my sanctuary shall be in the midst of them for ever.
28. And the nations shall know that I am the LORD that sanctify Israel, when my sanctuary shall be in the midst of them for evermore.
37:28. And the Gentiles shall know that I am the Lord, the Sanctifier of Israel, when my sanctuary will be in their midst, forever.”
37:28. And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.
My tabernacle also shall be with them: yea, I will be their God, and they shall be my people:

37:27 И будет у них жилище Мое, и буду их Богом, а они будут Моим народом.
37:28
καὶ και and; even
γνώσονται γινωσκω know
τὰ ο the
ἔθνη εθνος nation; caste
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
ἁγιάζων αγιαζω hallow
αὐτοὺς αυτος he; him
ἐν εν in
τῷ ο the
εἶναι ειμι be
τὰ ο the
ἅγιά αγιος holy
μου μου of me; mine
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
37:28
וְ wᵊ וְ and
יָֽדְעוּ֙ yˈāḏᵊʕû ידע know
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
כִּ֚י ˈkî כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מְקַדֵּ֖שׁ mᵊqaddˌēš קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בִּ bi בְּ in
הְיֹ֧ות hᵊyˈôṯ היה be
מִקְדָּשִׁ֛י miqdāšˈî מִקְדָּשׁ sanctuary
בְּ bᵊ בְּ in
תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst
לְ lᵊ לְ to
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
37:28. et scient gentes quia ego Dominus sanctificator Israhel cum fuerit sanctificatio mea in medio eorum in perpetuum
And the nations shall know that I am the Lord the sanctifier of Israel, when my sanctuary shall be in the midst of them for ever.
37:28. And the Gentiles shall know that I am the Lord, the Sanctifier of Israel, when my sanctuary will be in their midst, forever.”
37:28. And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Знаменательно, что образ светлого будущего для Израиля заключается упоминанием о язычниках. “Освящающий Израиля” - отделяющий его от всех народов и возвышающий над ними. И отношение язычников к Израилю изменится существенно после основания таинственного храма XL-XLVIII гл. Но до этого еще гл. ХХXVIII и ХХХIX.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:28: the heathen: Eze 36:23, Eze 36:36, Eze 38:23, Eze 39:7, Eze 39:23; Psa 79:10, Psa 102:15, Psa 126:2; Rom 11:15
sanctify: Eze 20:12; Exo 31:13; Lev 20:8, Lev 21:8; Joh 17:17-19; Co1 1:30; Eph 5:26; Th1 5:23
John Gill
37:28 And the Heathen shall know that I the Lord do sanctify Israel,.... Or the Gentiles, the converted Gentiles, shall observe and take notice of the gracious dealings of God with his people the Jews; that he calls them with an holy calling; implants principles of grace and holiness in them; separates and consecrates them for his service, and enables them to walk holily, soberly, and righteously:
when my sanctuary shall be in the midst of them for evermore; when his worship shall be set up among them; his Gospel shall be preached unto them, and received by them; and his ordinances administered unto them; and which shall continue till the second coming of Christ.
Robert Jamieson, A. R. Fausset and David Brown
37:28 (Ezek 36:23).
sanctify Israel--set it apart as holy unto Myself and inviolable (Ex 19:5-6).
The objections to a literal interpretation of the prophecy are--(1) The ideal nature of the name Gog, which is the root of Magog, the only kindred name found in Scripture or history. (2) The nations congregated are selected from places most distant from Israel, and from one another, and therefore most unlikely to act in concert (Persians and Libyans, &c.). (3) The whole spoil of Israel could not have given a handful to a tithe of their number, or maintained the myriads of invaders a single day (Ezek 38:12-13). (4) The wood of their invaders' weapons was to serve for fuel to Israel for seven years! And all Israel were to take seven months in burying the dead! Supposing a million of Israelites to bury each two corpses a day, the aggregate buried in the hundred eighty working days of the seven months would be three hundred sixty millions of corpses! Then the pestilential vapors from such masses of victims before they were all buried! What Israelite could live in such an atmosphere? (5) The scene of the Lord's controversy here is different from that in Is 34:6, Edom, which creates a discrepancy. (But probably a different judgment is alluded to). (6) The gross carnality of the representation of God's dealings with His adversaries is inconsistent with Messianic times. It therefore requires a non-literal interpretation. The prophetical delineations of the divine principles of government are thrown into the familiar forms of Old Testament relations. The final triumph of Messiah's truth over the most distant and barbarous nations is represented as a literal conflict on a gigantic scale, Israel being the battlefield, ending in the complete triumph of Israel's anointed King, the Saviour of the world. It is a prophetical parable [FAIRBAIRN]. However, though the details are not literal, the distinctiveness in this picture, characterizing also parallel descriptions in writers less ideally picturesque than Ezekiel, gives probability to a more definite and generally literal interpretation. The awful desolations caused in Judea by Antiochus Epiphanes, of Syria (1 Maccabees; and PORPHYRY, quoted by JEROME on Ezekiel), his defilement of Jehovah's temple by sacrificing swine and sprinkling the altar with the broth, and setting up the altar of Jupiter Olympius, seem to be an earnest of the final desolations to be caused by Antichrist in Israel, previous to His overthrow by the Lord Himself, coming to reign (compare Dan. 8:10-26; Dan 11:21-45; Dan 12:1; Zech 13:9; Zech 14:2-3). GROTIUS explains Gog as a name taken from Gyges, king of Lydia; and Magog as Syria, in which was a city called Magag [PLINY, 5.28]. What Ezekiel stated more generally, Rev_ 20:7-9 states more definitely as to the anti-Christian confederacy which is to assail the beloved city.
37:2837:28: Եւ ծանիցեն ազգք թէ ե՛ս եմ Տէր որ սրբեցի զդոսա, ՚ի լինե՛լ սրբութեանց իմոց ՚ի միջի դոցա յաւիտեան։
28 Ազգերն էլ պիտի իմանան, որ ես՝ Տէրս, կը մաքրեմ նրանց, երբ սրբարանս յաւիտենապէս լինի նրանց մէջ”»:
28 Իմ սրբարանս յաւիտեան անոնց մէջ ըլլալով ազգերը պիտի գիտնան թէ ես եմ Տէրը, որ Իսրայէլը սրբեցի»։
Եւ ծանիցեն ազգք թէ ես եմ Տէր որ [815]սրբեցի զդոսա``, ի լինել սրբութեանց իմոց ի միջի դոցա յաւիտեան:

37:28: Եւ ծանիցեն ազգք թէ ե՛ս եմ Տէր որ սրբեցի զդոսա, ՚ի լինե՛լ սրբութեանց իմոց ՚ի միջի դոցա յաւիտեան։
28 Ազգերն էլ պիտի իմանան, որ ես՝ Տէրս, կը մաքրեմ նրանց, երբ սրբարանս յաւիտենապէս լինի նրանց մէջ”»:
28 Իմ սրբարանս յաւիտեան անոնց մէջ ըլլալով ազգերը պիտի գիտնան թէ ես եմ Տէրը, որ Իսրայէլը սրբեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
37:2837:28 И узнают народы, что Я Господь, освящающий Израиля, когда святилище Мое будет среди них во веки.
And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore:

37:28 И узнают народы, что Я Господь, освящающий Израиля, когда святилище Мое будет среди них во веки.
ru▾