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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-5. (по масор. т. ст. 5-9). Видение третье: муж с землемерной вервью. 6-13. (по масор. т. ст. 10-17). Призыв к возвращению из Вавилона и обетования, служащие разъяснением третьего видения.Matthew Henry: Concise Commentary on the Whole Bible - 1706In this chapter we have, I. Another vision which the prophet saw, not for his own entertainment, but for his satisfaction and the edification of those to whom he was sent, ver. 1, 2. II. A sermon upon it, in the rest of the chapter, 1. By way of explication of the vision, showing it to be a prediction of the replenishing of Jerusalem and of its safety and honour, ver. 3-5. 2. By way of application. Here is, (1.) A use of exhortation to the Jews that were yet in Babylon, pressing them to hasten their return to their own land, ver. 6-9. (2.) A use of consolation tot hose that were returned, in reference to the many difficulties they had to struggle with, ver. 10-12. (3.) A use of caution to all not to prescribe to God, or limit him, but patiently to wait for him, ver. 13.Adam Clarke: Commentary on the Bible - 1831The vision with which this chapter opens, portended great increase and prosperity to Jerusalem. Accordingly Josephus tells us, (Wars 5:4: 2), that "the city, overflowing with inhabitants, extended beyond its walls," as predicted in the fourth verse, and acquired much glory during the time of the Maccabees; although these promises, and particularly the sublime image in the fifth verse, has certainly a still more pointed reference to the glory and prosperity of the Christian Church in the latter days, Zac 2:1-5. See Revelation 21, 22. In consequence of these promises, the Jews, still inhabiting Babylon and the regions round about, are called upon to hasten home, that they might not be involved in the fate of their enemies, who were destined to fall a prey to the nations which they had formerly subdued; God's great love and zeal for his people moving him to glorify them by humbling all their adversaries, Zac 2:6-9. The most gracious promises of God's presence with his Church, and her consequent increase and prosperity, set forth in the remaining verses, Zac 2:10-13, were to a certain extent fulfilled in the great number of proselytes made to Judaism after the return from the captivity; but shall be more fully accomplished after the restoration of the Jews to the favor of God under the Gospel. "For if the casting away of the natural Israel be the reconciling of the world, what shall the receiving of them be but life from the dead?"R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Zac 2:1, God, in the care of Jerusalem, sends to measure it; Zac 2:6, The redemption of Zion; Zac 2:10, The promise of God's presence.John GillINTRODUCTION TO ZECHARIAH 2This chapter contains a prophecy of the church under the Gospel dispensation; of the largeness and numbers of it; and of its protection and glory, through the presence of God in it. In this vision a man is seen with a measuring line in his hand, to measure Jerusalem with, Zech 2:1 upon which an angel bids the angel that talked with the prophet to declare to him the largeness, populousness, and safety of Jerusalem, Zech 2:3 then follows an exhortation to the people of God to come out of Babylon, Zech 2:6 and then a promise of the calling of the Gentiles, and of God's gracious inhabitation in his church, which would be matter of joy to Zion; and of his inheriting Judah, and choosing Jerusalem Zech 2:8 and the chapter is concluded with an address to all mankind, to be silent before the Lord, since he was raised up out of his habitation, Zech 2:13. |
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2:12:1: Ամբարձի՛ զաչս իմ եւ տեսի, եւ ահա այր՝ եւ ՚ի ձեռին իւրում ունէր լար երկրաչափ[10800]։ [10800] Ոմանք. Ունէր լար երկաչափ. եւ օրինակ մի. երկնաչափ։ Եւ ամբարձի զաչս իմ եւ տեսի, եւ ահա այր, եւ ի ձեռին իւրում ունէր լար երկրաչափ:1 Բարձրացրի իմ աչքերը եւ տեսայ. ահա մի մարդ, որ իր ձեռքում ունէր երկրաչափի լար. 2 Աչքերս վերցուցի ու նայեցայ եւ տեսայ մարդ մը, որուն ձեռքին մէջ չափելու չուան մը կար։ 2:1: Ամբարձի՛ զաչս իմ եւ տեսի, եւ ահա այր՝ եւ ՚ի ձեռին իւրում ունէր լար երկրաչափ[10800]։ [10800] Ոմանք. Ունէր լար երկաչափ. եւ օրինակ մի. երկնաչափ։ 1 Բարձրացրի իմ աչքերը եւ տեսայ. ահա մի մարդ, որ իր ձեռքում ունէր երկրաչափի լար. 2 Աչքերս վերցուցի ու նայեցայ եւ տեսայ մարդ մը, որուն ձեռքին մէջ չափելու չուան մը կար։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:12:1 И снова я поднял глаза мои и увидел: вот муж, у которого в руке землемерная вервь. I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand:2:1 καὶ και and; even ἦρα αιρω lift; remove τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am τέσσαρα τεσσαρες four κέρατα κερας horn 2:1 וָ wā וְ and אֶשָּׂ֥א ʔeśśˌā נשׂא lift עֵינַ֛י ʕênˈay עַיִן eye וָ wā וְ and אֵ֖רֶא ʔˌēre ראה see וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold אִ֑ישׁ ʔˈîš אִישׁ man וּ û וְ and בְ vᵊ בְּ in יָדֹ֖ו yāḏˌô יָד hand חֶ֥בֶל ḥˌevel חֶבֶל cord מִדָּֽה׃ middˈā מִדָּה measured stretch 2:1. et levavi oculos meos et vidi et ecce vir et in manu eius funiculus mensorumAnd I lifted up my eyes, and saw, and behold a man, with a measuring line in his hand. 1. And I lifted up mine eyes, and saw, and behold a man with a measuring line in his hand. 2:1 И снова я поднял глаза мои и увидел: вот муж, у которого в руке землемерная вервь. 2:1 καὶ και and; even ἦρα αιρω lift; remove τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am τέσσαρα τεσσαρες four κέρατα κερας horn 2:1 וָ wā וְ and אֶשָּׂ֥א ʔeśśˌā נשׂא lift עֵינַ֛י ʕênˈay עַיִן eye וָ wā וְ and אֵ֖רֶא ʔˌēre ראה see וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold אִ֑ישׁ ʔˈîš אִישׁ man וּ û וְ and בְ vᵊ בְּ in יָדֹ֖ו yāḏˌô יָד hand חֶ֥בֶל ḥˌevel חֶבֶל cord מִדָּֽה׃ middˈā מִדָּה measured stretch 2:1. et levavi oculos meos et vidi et ecce vir et in manu eius funiculus mensorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I lifted up my eyes, and saw, and behold a man, with a measuring line in his hand. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-2. Видение третье представляет собою выяснение того, что открыто в первом видении относительно предстоящего восстановления Иерусалима (I:16-17).Matthew Henry: Concise Commentary on the Whole Bible - 17061 I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. 2 Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. 3 And, behold, the angel that talked with me went forth, and another angel went out to meet him, 4 And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: 5 For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.This prophet was ordered, in God's name, to assure the people (ch. i. 16) that a line should be stretched forth upon Jerusalem. Now here we have that promise illustrated and confirmed, that the prophet might deliver that part of his message to the people with the more clearness and assurance. I. He sees, in a vision, a man going to measure Jerusalem (v. 1, 2): He lifted up his eyes again, and looked. God had shown him that which was very encouraging to him, (ch. i. 20), and therefore now he lifted up his eyes again and looked. Note, The comfortable sights which by faith we have had of God's goodness made to pass before us should engage us to lift up our eyes again, and to search further into the discoveries made to us of the divine grace; for there is still more to be seen. In the close of the foregoing chapter he had seen Jerusalem's enemies baffled and broken, so that now he begins to hope she shall not be ruined. But that is not enough to make her happy, and therefore that is not all that is promised. Here is more carpenter's work to be done. When David had resolved to cut off the horns of the wicked he engaged likewise that the horns of the righteous should be exalted, Ps. lxxv. 10. And so does the Son of David here; for he is the man, even the man Christ Jesus, whom the prophet sees with a measuring line in his hand; for he is the master builder of his church (Heb. iii. 3), and he builds exactly by line and level. Zechariah took the boldness to ask him whither he was going and what he designed to do with that measuring line. And he readily told him that he was going to measure Jerusalem, to take a particular account of the dimensions of it each way, that it might be computed what was necessary for the making of a wall about it, and that it might appear, by comparing its dimensions with the vast numbers that should inhabit it, what additions were necessary to be made for the receiving and containing of them; when multitudes flock to Jerusalem (Isa. lx. 4) it is time for her to enlarge the place of her tent, Isa. liv. 2. Note, God takes notice of the extent of his church, and will take care that, when ever so many guests are brought in to the wedding supper, still there shall be room, Luke xiv. 22. In the New Jerusalem, my Father's house above, there are many mansions. II. He is informed that this vision means well to Jerusalem, that the measuring line he saw was not a line of confusion (as that Isa. xxxiv. 11), not a line to mete out for destruction, as when God purposed to destroy the wall of the daughter of Zion he stretched out a line (Lam. ii. 8); but it is as when he divided the inheritance by line, Ps. lxxviii. 55. The angel that talked with the prophet went forth, as he designed, to measure Jerusalem, but another angel went out to meet him, to desire that he would first explain this vision to the prophet, that it might not occasion him any uneasy speculations: Run, and speak to this young man (for, it seems, the prophet entered upon his prophecy when he was young, yet no man ought to despise his youth when God thus highly honoured it); he is a young man, not experienced, and may be ready to fear the worst; therefore bid him hope the best; tell him that Jerusalem shall be both safe and great, 1. As safe and great as numbers of men can make it (v. 4): Jerusalem shall be inhabited as towns without walls; the inhabitants of it shall increase, and multiply, and replenish it to admiration, so that it shall extend itself far beyond the present dimensions which now there is an account taken of. The walls of a city, as they defend it, so they straiten and confine it, and keep its inhabitants from multiplying beyond such a pitch; but Jerusalem, even when it is walled, to keep off the enemy, shall be inhabited as towns without walls. The city shall be in a manner lost in the suburbs, as London is, where the out-parishes are more populous than those within the walls. So shall it be with Jerusalem; it shall be extended as freely as if it had no walls at all, and yet shall be as safe as if it had the strongest walls, such a multitude of men (which are the best walls of a city) shall there be therein, and of cattle too, to be not only food, but wealth too, for those men. Note, The increase of the numbers of a people is a great blessing, is a fruit of God's blessing on them and an earnest of further blessings, Ps. cvii. 38. They are multiplied, for he blesses them. 2. As safe and great as the presence of God can make it, v. 5. (1.) It shall be safe, for God himself will be a wall of fire round about it. Jerusalem had no walls about it at this time, but lay naked and exposed; formerly, when it had walls, the enemies not only broke through them, but broke them down; but now God will be unto her a wall of fire. Some think it alludes to shepherds that made fires about their flocks, or travellers that made fires about their tents in desert places, to frighten wild beasts from them. God will not only make a hedge about them as he did about Job (ch. i. 10), not only make walls and bulwarks about them, Isa. xxvi. 1 (those may be battered down), not only be as the mountains round about them, Ps. cxxv. 2 (mountains may be got over), but he will be a wall of fire round them, which cannot be broken through, nor scaled, nor undermined, nor the foundations of it sapped, nor can it be attempted, or approached, without danger to the assailants. God will not only make a wall of fire about her, but he will himself be such a wall; for our God is a consuming fire to his and his church's enemies. He is a wall of fire, not on one side only, but round about on every side. (2.) It shall be great, for God himself will be the glory in the midst of it. His temple, his altar, shall be set up and attended there, and his institutions observed, and there then shall the tokens of his special presence and favour be, which will be the glory in the midst of them, will make them truly admirable in the eyes of all about them. God will have honour from them, and put honour upon them. Note, Those that have God for their God have him for their glory; those that have him in the midst of them have glory in the midst of them, and thence the church is said to be all glorious within. And those persons and places that have God to be the glory in the midst of them have him for a wall of fire round about them, for upon all that glory there is, and shall be, a defence, Isa. iv. 5. Now all this was fulfilled in part in Jerusalem, which in process of time became a very flourishing city, and made a very great figure in those parts of the world, much beyond what could have been expected, considering how low it was brought and how long it was ere it recovered itself; but it was to have its full accomplishment in the gospel-church, which is extended far, as towns without walls, by the admission of the Gentiles into it, and which has God, the Son of God, for its prince and protector. Adam Clarke: Commentary on the Bible - 18312:1: A man with a measuring-line in his hand - Probably a representation of Nehemiah, who got a commission from Artaxerxes Longimanus to build up the walls of Jerusalem; for hitherto it had remained without being enclosed.Albert Barnes: Notes on the Bible - 18342:1: A man with a measuring line in his hand - Probably the Angel of the Lord, of whom Ezekiel has a like vision. Jerome: "He who before, when he lift up his eyes, had seen in the four horns things mournful, now again lifts up his eves to see a man, of whom it is written, "Behold a man whose name is the Branch" Zac 6:12; of whom we read above, "Behold a man riding upon a red horse, and he stood among the myrtle trees, which were in the bottom" Zac 1:8. Of whom too the Father saith; He builded My city, "whose builder and maker is God" Heb 11:10. He too is seen by Ezekiel in a description like this, "a man whose appearance was like the appearance of brass" Eze 40:3, that is, "burnished and shining as fire, with a line of flax in his hand and a measuring reed" Eze 1:7. The office also seems to be one of authority, not to measure the actual length and breadth of Jerusalem, but to lay down what it should be, (Cyril), "to mark it out broad and very long."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:1: lifted: Zac 1:18a man: Zac 1:16; Eze 40:3, Eze 40:5, Eze 47:4; Rev 11:1, Rev 21:15 Carl Friedrich Keil and Franz Delitzsch2:1Whilst the second vision sets forth the destruction of the powers that were hostile to Israel, the third (Zech 2:1-5) with the prophetic explanation (Zech 2:6-13) shows the development of the people and kingdom of God till the time of its final glory. The vision itself appears very simple, only a few of the principal features being indicated; but in this very brevity it presents many difficulties so far as the exposition is concerned. It is as follows: Zech 2:1. "And I lifted up my eyes, and saw, and behold a man, and in his hand a measuring line. Zech 2:2. Then I said, Whither goest thou? And he said to me, To measure Jerusalem, to see how great its breadth, and how great its length. Zech 2:3. And, behold, the angel that talked with me went out, and another angel went out to meet him. Zech 2:4. And he said to him, Run, speak to his young man thus: Jerusalem shall lie as an open land for the multitude of men and cattle in the midst of it. Zech 2:5. And I shall be to it, is the saying of Jehovah, a fiery wall round about; and I shall be for glory in the midst of it." The man with the measuring line in his hand is not the interpreting angel (C. B. Mich., Ros., Maurer, etc.); for it was not his duty to place the events upon the stage, but simply to explain to the prophet the things which he saw. Moreover, this angel is clearly distinguished from the man, inasmuch as he does not go out (Zech 2:3) till after the latter has gone to measure Jerusalem (Zech 2:2). At the same time, we cannot regard the measuring man as merely "a figure in the vision," since all the persons occurring in these visions are significant; but we agree with those who conjecture that he is the angel of Jehovah, although this conjecture cannot be distinctly proved. The task which he is preparing to perform - namely, to measure Jerusalem - leads unquestionably to the conclusion that he is something more than a figure. The measuring of the breadth and length of Jerusalem presupposes that the city is already in existence; and this expression must not be identified with the phrase, to draw the measure over Jerusalem, in Zech 1:15. Drawing the measure over a place is done for the purpose of sketching a plan for its general arrangement or the rebuilding of it. But the length and breadth of a city can only be measured when it is already in existence; and the object of the measuring is not to see how long and how broad it is to be, but what the length and breadth actually are. It is true that it by no means follows from this that the city to be measured was the Jerusalem of that time; on the contrary, the vision shows the future Jerusalem, but it exhibits it as a city in actual existence, and visible to the spiritual eye. While the man goes away to measure the city, the interpreting angel goes out: not out of the myrtle thicket, for this only occurs in the first vision; but he goes away from the presence of the prophet, where we have to think of him as his interpreter, in the direction of the man with the measuring line, to find out what he is going to do, and bring back word to the prophet. At the very same time another angel comes out to meet him, viz., the angelus interpres, not the man with the measuring line. For one person can only come to meet another when the latter is going in the direction from which the former comes. Having come to meet him, he (the second angel) says to him (the angelus interpres), "Run, say to this young man," etc. The subject to ויּאמר can only be the second angel; for if, on grammatical grounds, the angelus interpres might be regarded as speaking to the young man, such an assumption is proved to be untenable, by the fact that it was no part of the office of the angelus interpres to give orders or commissions to another angel. On the other hand, there is nothing at all to preclude another angel from revealing a decree of God to the angelus interpres for him to communicate to the prophet; inasmuch as this does not bring the angelus interpres into action any further than his function requires, so that there is no ground for the objection that this is at variance with his standing elsewhere (Kliefoth). But the other angel could not give the instructions mentioned in Zech 1:4 to the angelus interpres, unless he were either himself a superior angel, viz., the angel of Jehovah, or had been directed to do so by the man with the measuring line, in which case this "man" would be the angel of Jehovah. Of these two possibilities we prefer the latter on two grounds: (1) because it is impossible to think of any reason why the "other angel" should not be simply called מלאך יהוה, if he really were the angel of the Lord; and (2) because, according to the analogy of Ezek 40:3, the man with the measuring line most probably was the angel of Jehovah, with whose dignity it would be quite in keeping that he should explain his purpose to the angelus interpres through the medium of another (inferior) angel. And if this be established, so far as the brevity of the account will allow, we cannot understand by the "young man" the man with the measuring line, as Hitzig, Maurer, and Kliefoth do. The only way in which such an assumption as this could be rendered tenable or in harmony with the rest, would be by supposing that the design of the message was to tell the man with the measuring line that "he might desist from his useless enterprise" (Hitzig), as Jerusalem could not be measured at all, on account of the number of its inhabitants and its vast size (Theod. Mops., Theodoret, Ewald, Umbreit, etc.); but Kliefoth has very justly replied to this, that "if a city be ever so great, inasmuch as it is a city, it can always be measured, and also have walls." If, then, the symbolical act of measuring, as Kliefoth also admits, expresses the question how large and how broad Jerusalem will eventually be, and if the words of Zech 2:4, Zech 2:5 contain the answer to this question, viz., Jerusalem will in the first place (Zech 2:4) contain such a multitude of men and cattle that it will dwell like perâzōth; this answer, which gives the meaning of the measuring, must be addressed not to the measuring man, but simply to the prophet, that he may announce to the people the future magnitude and glory of the city. The measuring man was able to satisfy himself of this by the measuring itself. We must therefore follow the majority of both the earlier and later expositors, and take the "young man" as being the prophet himself, who is so designated on account of his youthful age, and without any allusion whatever to "human inexperience and dim short-sightedness" (Hengstenberg), since such an allusion would be very remote from the context, and even old men of experience could not possibly know anything concerning the future glory of Jerusalem without a revelation from above. Hallâz, as in Judg 6:20 and 4Kings 4:25, is a contraction of hallâzeh, and formed from lâzeh, there, thither, and the article hal, in the sense of the (young man) there, or that young man (cf. Ewald, 103, a, and 183, b; Ges. 34, Anm. 1). He is to make haste and bring this message, because it is good news, the realization of which will soon commence. The message contains a double and most joyful promise. (1) Jerusalem will in future dwell, i.e., to be built, as perâzōth. This word means neither "without walls," nor loca aperta, but strictly speaking the plains, and is only used in the plural to denote the open, level ground, as contrasted with the fortified cities surrounded by walls: thus ‛ārē perâzōth, cities of the plain, in Esther 9:19, as distinguished from the capital Susa; and 'erets perâzōth in Ezek 38:11, the land where men dwell "without walls, bolts, and gates;" hence perâzı̄, inhabitant of the plain, in contrast with the inhabitants of fortified cities with high walls (Deut 3:5; 1Kings 6:18). The thought is therefore the following: Jerusalem is in future to resemble an open country covered with unwalled cities and villages; it will no longer be a city closely encircled with walls; hence it will be extraordinarily enlarged, on account of the multitude of men and cattle with which it will be blessed (cf. Is 49:19-20; Ezek 38:11). Moreover, (2) Jerusalem will then have no protecting wall surrounding it, because it will enjoy a superior protection. Jehovah will be to it a wall of fire round about, that is to say, a defence of fire which will consume every one who ventures to attack it (cf. Is 4:5; Deut 4:24). Jehovah will also be the glory in the midst of Jerusalem, that is to say, will fill the city with His glory (cf. Is 60:19). This promise is explained in the following prophetic words which are uttered by the angel of Jehovah, as Zech 2:8, Zech 2:9, and Zech 2:11 clearly show. According to these verses, for example, the speaker is sent by Jehovah, and according to Zech 2:8 to the nations which have plundered Israel, "after glory," i.e., to smite these nations and make them servants to the Israelites. From this shall Israel learn that Jehovah has sent him. The fact that, according to Zech 2:3, Zech 2:4, another angel speaks to the prophet, may be easily reconciled with this. For since this angel, as we have seen above, was sent by the angel of Jehovah, he speaks according to his instructions, and that in such a manner that his words pass imperceptibly into the words of the sender, just as we very frequently find the words of a prophet passing suddenly into the words of God, and carried on as such. For the purpose of escaping from this simple conclusion, Koehler has forcibly broken up this continuous address, and has separated the words of Zech 2:8, Zech 2:9, and Zech 2:11, in which the angel says that Jehovah has sent him, from the words of Jehovah proclaimed by the angel, as being interpolations, but without succeeding in explaining them either simply or naturally. Geneva 15992:1 I lifted up my eyes again, and looked, and behold a (a) man with a measuring line in his hand.(a) This is the angel who was Christ: for in respect of his office he is often called an angel, but in respect of his eternal essence, is God, and so called. John Gill2:1 I lifted up mine eyes again, and looked,.... And saw a third vision; which, as Kimchi owns, refers to the times of the Messiah; though it might be of use to the Jews then present, to encourage them to expect the rebuilding of Jerusalem, in a literal sense:and behold a man with a measuring line in his hand: by whom is meant, not Nehemiah, nor Zerubbabel; see Zech 4:10 who were concerned in the building of Jerusalem; nor any mere man, nor even a created angel; for, though he may be the same with the other angel, that did not talk with the prophet, Zech 2:3 as Kimchi observes; seeing he seems to be superior to him that did; yet not a ministering spirit, but the Messiah, who in this book is often spoken of as a man; See Gill on Zech 1:8 and by "the measuring line in his hand" may be meant eternal predestination, the Lamb's book of life, which is in his keeping; and is the measure and rule by which he proceeds in the calling, justification, and glorification of the firstborn, whose names are written in heaven; or the Scriptures of truth, the measure and rule of doctrine, discipline, worship, and conversation; and according to which Christ forms, constitutes, and regulates Gospel churches; see Ezek 40:3. John Wesley2:1 With a line - Ready and prepared to lay out the platform of Jerusalem.Robert Jamieson, A. R. Fausset and David Brown2:1 THIRD VISION. The man with the measuring-line. (Zech 2:1-13)man with a measuring-line--the same image to represent the same future fact as in Ezek 40:3; 41, 42. The "man" is Messiah (see on Zech 1:8), who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration. |
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2:22:2: Եւ ասեմ ցնա. Յո՞վ երթաս։ Եւ ասէ ցիս. Չափե՛լ զԵրուսաղէմ, եւ տեսանել թէ ո՞րչափ է լայնութիւն նորա՝ եւ ո՛րչափ երկայնութիւն[10801]։ [10801] Ոմանք. Յո՛վ երթայ։ Եւ ասեմ ցնա. Յո՞վ երթաս: Եւ ասէ ցիս. Չափել զԵրուսաղէմ, եւ տեսանել թէ ո՛րչափ է լայնութիւն նորա եւ ո՛րչափ` երկայնութիւն:2 ասացի նրան. «Ո՞ւր ես գնում»: Ասաց ինձ. «Գնում եմ չափելու Երուսաղէմը եւ տեսնելու, թէ որքա՞ն է նրա լայնութիւնը եւ որքա՞ն՝ երկարութիւնը»: 2 Անոր ըսի. «Դուն ո՞ւր կ’երթաս»։ Ան ինծի ըսաւ. «Երուսաղէմը չափելու, որպէս զի լայնութիւնը՝ որչափ ու երկայնութիւնը որչափ ըլլալը ճշդեմ»։ 2:2: Եւ ասեմ ցնա. Յո՞վ երթաս։ Եւ ասէ ցիս. Չափե՛լ զԵրուսաղէմ, եւ տեսանել թէ ո՞րչափ է լայնութիւն նորա՝ եւ ո՛րչափ երկայնութիւն[10801]։ [10801] Ոմանք. Յո՛վ երթայ։ 2 ասացի նրան. «Ո՞ւր ես գնում»: Ասաց ինձ. «Գնում եմ չափելու Երուսաղէմը եւ տեսնելու, թէ որքա՞ն է նրա լայնութիւնը եւ որքա՞ն՝ երկարութիւնը»: 2 Անոր ըսի. «Դուն ո՞ւր կ’երթաս»։ Ան ինծի ըսաւ. «Երուսաղէմը չափելու, որպէս զի լայնութիւնը՝ որչափ ու երկայնութիւնը որչափ ըլլալը ճշդեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:22:2 Я спросил: куда ты идешь? и он сказал мне: измерять Иерусалим, чтобы видеть, какая широта его и какая длина его. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what [is] the breadth thereof, and what [is] the length thereof:2:2 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward τὸν ο the ἄγγελον αγγελος messenger τὸν ο the λαλοῦντα λαλεω talk; speak ἐν εν in ἐμοί εμοι me τί τις.1 who?; what? ἐστιν ειμι be ταῦτα ουτος this; he κύριε κυριος lord; master καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ταῦτα ουτος this; he τὰ ο the κέρατα κερας horn τὰ ο the διασκορπίσαντα διασκορπιζω disperse; confound τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even τὸν ο the Ισραηλ ισραηλ.1 Israel 2:2 וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say אָ֖נָה ʔˌānā אָן whither אַתָּ֣ה ʔattˈā אַתָּה you הֹלֵ֑ךְ hōlˈēḵ הלך walk וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to לָ lā לְ to מֹד֙ mˌōḏ מדד measure אֶת־ ʔeṯ- אֵת [object marker] יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see כַּ ka כְּ as מָּֽה־ mmˈā- מָה what רָחְבָּ֖הּ roḥbˌāh רֹחַב breadth וְ wᵊ וְ and כַ ḵa כְּ as מָּ֥ה mmˌā מָה what אָרְכָּֽהּ׃ ʔorkˈāh אֹרֶךְ length 2:2. et dixi quo tu vadis et dixit ad me ut metiar Hierusalem et videam quanta sit latitudo eius et quanta longitudo eiusAnd I said: Whither goest thou? and he said to me: To measure Jerusalem, and to see how great is the breadth thereof, and how great the length thereof. 2. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. 2:2 Я спросил: куда ты идешь? и он сказал мне: измерять Иерусалим, чтобы видеть, какая широта его и какая длина его. 2:2 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward τὸν ο the ἄγγελον αγγελος messenger τὸν ο the λαλοῦντα λαλεω talk; speak ἐν εν in ἐμοί εμοι me τί τις.1 who?; what? ἐστιν ειμι be ταῦτα ουτος this; he κύριε κυριος lord; master καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ταῦτα ουτος this; he τὰ ο the κέρατα κερας horn τὰ ο the διασκορπίσαντα διασκορπιζω disperse; confound τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even τὸν ο the Ισραηλ ισραηλ.1 Israel 2:2 וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say אָ֖נָה ʔˌānā אָן whither אַתָּ֣ה ʔattˈā אַתָּה you הֹלֵ֑ךְ hōlˈēḵ הלך walk וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to לָ lā לְ to מֹד֙ mˌōḏ מדד measure אֶת־ ʔeṯ- אֵת [object marker] יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see כַּ ka כְּ as מָּֽה־ mmˈā- מָה what רָחְבָּ֖הּ roḥbˌāh רֹחַב breadth וְ wᵊ וְ and כַ ḵa כְּ as מָּ֥ה mmˌā מָה what אָרְכָּֽהּ׃ ʔorkˈāh אֹרֶךְ length 2:2. et dixi quo tu vadis et dixit ad me ut metiar Hierusalem et videam quanta sit latitudo eius et quanta longitudo eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I said: Whither goest thou? and he said to me: To measure Jerusalem, and to see how great is the breadth thereof, and how great the length thereof. |
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:2: Whither: Zac 5:10; Joh 16:5unto: Jer 31:39; Eze 45:6, Eze 48:15-17, Eze 48:30-35; Rev 11:1, Rev 21:15-17 John Gill2:2 Then said I, Whither goest thou?.... As it showed great freedom and boldness in the prophet to put such a question to the man with the measuring reed, it was great condescension in him to return him an answer, as follows:and he said unto me, To measure Jerusalem; not literally understood, which was not yet thoroughly built; but the Gospel church, often so called; see Heb 12:22 and this measuring of it denotes the conformity of it to the rule of God's word; a profession of the true doctrines of it, and an observance of the ordinances of it, as delivered in it; and an agreement of the walk, life, and conversation of its members with it: to see what is the breadth thereof, and what is the length thereof; the length of the New Jerusalem is as large as the breadth; its length, breadth, and height, are equal, Rev_ 21:16. John Wesley2:2 To measure - To take the exact dimensions of it, that it may answer God's promise, and be capable to receive its inhabitants. Jerusalem - The city which was to be built hereafter.Robert Jamieson, A. R. Fausset and David Brown2:2 To measure Jerusalem--(Compare Rev_ 11:1; Rev_ 21:15-16).to see what is the breadth . . . what is the length--rather, "what is to be the due breadth and length." |
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2:32:3: Եւ ահա հրեշտակն որ խօսէր յիս՝ զտեղի՛ առեալ կայր. եւ այլ հրեշտակ ելանէր ընդ առաջ նորա[10802]։ [10802] Յոմանս պակասի. Եւ ահա հրեշտ՛՛։ Եւ ահա հրեշտակն որ խօսէր յիս` [19]զտեղի առեալ կայր``. եւ այլ հրեշտակ ելանէր ընդ առաջ նորա:3 Եւ ահա Հրեշտակը, որ խօսում էր ինձ հետ, կանգնած էր այնտեղ. մի ուրիշ Հրեշտակ ելաւ նրան ընդառաջ 3 Ահա ինծի հետ խօսող հրեշտակը եկաւ, որուն դէմը ուրիշ հրեշտակ մը ելաւ 2:3: Եւ ահա հրեշտակն որ խօսէր յիս՝ զտեղի՛ առեալ կայր. եւ այլ հրեշտակ ելանէր ընդ առաջ նորա[10802]։ [10802] Յոմանս պակասի. Եւ ահա հրեշտ՛՛։ 3 Եւ ահա Հրեշտակը, որ խօսում էր ինձ հետ, կանգնած էր այնտեղ. մի ուրիշ Հրեշտակ ելաւ նրան ընդառաջ 3 Ահա ինծի հետ խօսող հրեշտակը եկաւ, որուն դէմը ուրիշ հրեշտակ մը ելաւ zohrab-1805▾ eastern-1994▾ western am▾ |
2:32:3 И вот Ангел, говоривший со мною, выходит, а другой Ангел идет навстречу ему, And, behold, the angel that talked with me went forth, and another angel went out to meet him:2:3 καὶ και and; even ἔδειξέν δεικνυω show μοι μοι me κύριος κυριος lord; master τέσσαρας τεσσαρες four τέκτονας τεκτων carpenter; craftsman 2:3 וְ wᵊ וְ and הִנֵּ֗ה hinnˈē הִנֵּה behold הַ ha הַ the מַּלְאָ֛ךְ mmalʔˈāḵ מַלְאָךְ messenger הַ ha הַ the דֹּבֵ֥ר ddōvˌēr דבר speak בִּ֖י bˌî בְּ in יֹצֵ֑א yōṣˈē יצא go out וּ û וְ and מַלְאָ֣ךְ malʔˈāḵ מַלְאָךְ messenger אַחֵ֔ר ʔaḥˈēr אַחֵר other יֹצֵ֖א yōṣˌē יצא go out לִ li לְ to קְרָאתֹֽו׃ qᵊrāṯˈô קרא encounter 2:3. et ecce angelus qui loquebatur in me egrediebatur et angelus alius egrediebatur in occursum eiusAnd behold the angel that spoke in me went forth, and another angel went out to meet him. 3. And, behold, the angel that talked with me went forth, and another angel went out to meet him, 2:3 И вот Ангел, говоривший со мною, выходит, а другой Ангел идет навстречу ему, 2:3 καὶ και and; even ἔδειξέν δεικνυω show μοι μοι me κύριος κυριος lord; master τέσσαρας τεσσαρες four τέκτονας τεκτων carpenter; craftsman 2:3 וְ wᵊ וְ and הִנֵּ֗ה hinnˈē הִנֵּה behold הַ ha הַ the מַּלְאָ֛ךְ mmalʔˈāḵ מַלְאָךְ messenger הַ ha הַ the דֹּבֵ֥ר ddōvˌēr דבר speak בִּ֖י bˌî בְּ in יֹצֵ֑א yōṣˈē יצא go out וּ û וְ and מַלְאָ֣ךְ malʔˈāḵ מַלְאָךְ messenger אַחֵ֔ר ʔaḥˈēr אַחֵר other יֹצֵ֖א yōṣˌē יצא go out לִ li לְ to קְרָאתֹֽו׃ qᵊrāṯˈô קרא encounter 2:3. et ecce angelus qui loquebatur in me egrediebatur et angelus alius egrediebatur in occursum eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And behold the angel that spoke in me went forth, and another angel went out to meet him. |
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18342:3: The angel that talked with me went forth - Probably to receive the explanation which was given him for Zechariah; and another angel, a higher angel, since he gives him a commission, "went forth to meet him," being (it seems probable) instructed by the Angel of the Lord, who laid down the future dimensions of the city. The indefiniteness of the description, another angel, implies that he was neither the Angel of the Lord, nor (were they different) Michael, or the man with the measuring line, but an angel of intermediate rank, instructed by one higher, instructing the lower, who immediately instructed Zechariah.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:3: the angel: Zac 1:9, Zac 1:13, Zac 1:14, Zac 1:19, Zac 4:1, Zac 4:5, Zac 5:5and another: Zac 1:8, Zac 1:10, Zac 1:11 John Gill2:3 And, behold, the angel that talked with me went forth,.... See Zech 1:9 and he "went forth" from the place where the prophet was, with whom he had been conversing:and another angel went out to meet him: the same that was seen among the myrtle trees, Zech 1:8 and here, with a measuring line in his hand, Zech 2:1. John Wesley2:3 The angel - Christ, who had so long talked with Zechariah. Went forth - From the midst of the myrtle - trees.Robert Jamieson, A. R. Fausset and David Brown2:3 angel that talked with me . . . another angel--The interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (Zech 2:4). Those who perform God's will must not merely creep, nor walk, but run with alacrity.went forth--namely, from me (Zechariah). went out--from the measuring angel. |
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2:42:4: Եւ ասէ ցնա. Ընթա՛ եւ խօսեա՛ց ընդ երիտասարդին ընդ այնմիկ՝ եւ ասասցես. Պտղալի՛ց շինեսցի Երուսաղէմ ՚ի բազմութենէ մարդոյ եւ անասնոյ՝ ՚ի մէջ նորա։ Եւ ասէ ցնա. Ընթա եւ խօսեաց ընդ երիտասարդին ընդ այնմիկ եւ ասասցես.
[20]Պտղալից շինեսցի`` Երուսաղէմ ի բազմութենէ մարդոյ եւ անասնոյ ի մէջ նորա:4 եւ ասաց նրան. «Գնա՛, խօսի՛ր այդ երիտասարդի հետ եւ կ’ասես. “Երուսաղէմը իր մէջ եղող մարդկանց եւ անասունների առատութիւնից կը դառնայ պտղալից”»: 4 Ու առաջինին ըսաւ. «Վազէ՛, այս երիտասարդին ըսէ՛.‘Երուսաղէմ առանց պարիսպի պիտի բնակուի Մարդու եւ անասունի բազմութեանը պատճառով։ 2:4: Եւ ասէ ցնա. Ընթա՛ եւ խօսեա՛ց ընդ երիտասարդին ընդ այնմիկ՝ եւ ասասցես. Պտղալի՛ց շինեսցի Երուսաղէմ ՚ի բազմութենէ մարդոյ եւ անասնոյ՝ ՚ի մէջ նորա։ 4 եւ ասաց նրան. «Գնա՛, խօսի՛ր այդ երիտասարդի հետ եւ կ’ասես. “Երուսաղէմը իր մէջ եղող մարդկանց եւ անասունների առատութիւնից կը դառնայ պտղալից”»: 4 Ու առաջինին ըսաւ. «Վազէ՛, այս երիտասարդին ըսէ՛.‘Երուսաղէմ առանց պարիսպի պիտի բնակուի Մարդու եւ անասունի բազմութեանը պատճառով։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:42:4 и сказал он этому: иди скорее, скажи этому юноше: Иерусалим заселит окрестности по причине множества людей и скота в нем. And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle therein:2:4 καὶ και and; even εἶπα επω say; speak τί τις.1 who?; what? οὗτοι ουτος this; he ἔρχονται ερχομαι come; go ποιῆσαι ποιεω do; make καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ταῦτα ουτος this; he τὰ ο the κέρατα κερας horn τὰ ο the διασκορπίσαντα διασκορπιζω disperse; confound τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even τὸν ο the Ισραηλ ισραηλ.1 Israel κατέαξαν καταγνυμι break καὶ και and; even οὐδεὶς ουδεις no one; not one αὐτῶν αυτος he; him ἦρεν αιρω lift; remove κεφαλήν κεφαλη head; top καὶ και and; even εἰσῆλθον εισερχομαι enter; go in οὗτοι ουτος this; he τοῦ ο the ὀξῦναι οξυνω he; him εἰς εις into; for χεῖρας χειρ hand αὐτῶν αυτος he; him τὰ ο the τέσσαρα τεσσαρες four κέρατα κερας horn τὰ ο the ἔθνη εθνος nation; caste τὰ ο the ἐπαιρόμενα επαιρω lift up; rear up κέρας κερας horn ἐπὶ επι in; on τὴν ο the γῆν γη earth; land κυρίου κυριος lord; master τοῦ ο the διασκορπίσαι διασκορπιζω disperse; confound αὐτήν αυτος he; him 2:4 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יואלו *ʔēlˈāʸw אֶל to רֻ֗ץ rˈuṣ רוץ run דַּבֵּ֛ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֥עַר nnˌaʕar נַעַר boy הַ ha הַ the לָּ֖ז llˌāz לָז this there לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say פְּרָזֹות֙ pᵊrāzôṯ פְּרָזָה village תֵּשֵׁ֣ב tēšˈēv ישׁב sit יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem מֵ mē מִן from רֹ֥ב rˌōv רֹב multitude אָדָ֛ם ʔāḏˈām אָדָם human, mankind וּ û וְ and בְהֵמָ֖ה vᵊhēmˌā בְּהֵמָה cattle בְּ bᵊ בְּ in תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst 2:4. et dixit ad eum curre loquere ad puerum istum dicens absque muro habitabitur Hierusalem prae multitudine hominum et iumentorum in medio eiusAnd he said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls, by reason of the multitude of men, and of the beasts in the midst thereof. 4. and said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as villages without walls, by reason of the multitude of men and cattle therein. 2:4 и сказал он этому: иди скорее, скажи этому юноше: Иерусалим заселит окрестности по причине множества людей и скота в нем. 2:4 καὶ και and; even εἶπα επω say; speak τί τις.1 who?; what? οὗτοι ουτος this; he ἔρχονται ερχομαι come; go ποιῆσαι ποιεω do; make καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ταῦτα ουτος this; he τὰ ο the κέρατα κερας horn τὰ ο the διασκορπίσαντα διασκορπιζω disperse; confound τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even τὸν ο the Ισραηλ ισραηλ.1 Israel κατέαξαν καταγνυμι break καὶ και and; even οὐδεὶς ουδεις no one; not one αὐτῶν αυτος he; him ἦρεν αιρω lift; remove κεφαλήν κεφαλη head; top καὶ και and; even εἰσῆλθον εισερχομαι enter; go in οὗτοι ουτος this; he τοῦ ο the ὀξῦναι οξυνω he; him εἰς εις into; for χεῖρας χειρ hand αὐτῶν αυτος he; him τὰ ο the τέσσαρα τεσσαρες four κέρατα κερας horn τὰ ο the ἔθνη εθνος nation; caste τὰ ο the ἐπαιρόμενα επαιρω lift up; rear up κέρας κερας horn ἐπὶ επι in; on τὴν ο the γῆν γη earth; land κυρίου κυριος lord; master τοῦ ο the διασκορπίσαι διασκορπιζω disperse; confound αὐτήν αυτος he; him 2:4 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say רֻ֗ץ rˈuṣ רוץ run דַּבֵּ֛ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֥עַר nnˌaʕar נַעַר boy הַ ha הַ the לָּ֖ז llˌāz לָז this there לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say פְּרָזֹות֙ pᵊrāzôṯ פְּרָזָה village תֵּשֵׁ֣ב tēšˈēv ישׁב sit יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem מֵ mē מִן from רֹ֥ב rˌōv רֹב multitude אָדָ֛ם ʔāḏˈām אָדָם human, mankind וּ û וְ and בְהֵמָ֖ה vᵊhēmˌā בְּהֵמָה cattle בְּ bᵊ בְּ in תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst 2:4. et dixit ad eum curre loquere ad puerum istum dicens absque muro habitabitur Hierusalem prae multitudine hominum et iumentorum in medio eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls, by reason of the multitude of men, and of the beasts in the midst thereof. |
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 - 1903-19144. Иерусалим, по причине великого множества людей и скота, не может быть заключен в каких-либо определенных границах; он будет представлять собою весьма обширное заселенное пространство, не огражденное стенами, а потому намерение мужа определить размеры Иерусалима бесцельно.Adam Clarke: Commentary on the Bible - 18312:4: Run, speak to this young man - Nehemiah must have been a young man when he was sakee, or cup-bearer, to Artaxerxes.As towns without walls - It shall be so numerously inhabited as not to be contained within its ancient limits. Josephus, speaking of this time, says, Wars 5:4:2, "The city, overflowing with inhabitants, by degrees extended itself beyond its walls." Albert Barnes: Notes on the Bible - 18342:4: And said unto him, Run, speak unto this young man - The prophet himself, who was to report to his people what he heard. Jeremiah says, "I am a youth" Jer 1:6; and, "the young man," "the young prophet," carried the prophetic message from Elisha to Jehu. "Youth,'" common as our English term in regard to man, is inapplicable and unapplied to angels, who have not our human variations of age, but exist, as they were created.Jerusalem shall be inhabited as towns without walls - Or as villages (see the notes at Hab 3:14), namely, an unconfined, uncramped population, spreading itself freely, without restraint of walls, and (it follows) without need of them. Clearly then it is no earthly city. To be inhabited as villages would be weakness, not strength; a peril, not a blessing. The earthly Jerusalem, so long as she remained unwalled, was in continual fear and weakness. God put it into the heart of His servant to desire to restore her; her wall was built, and then she prospered. He Himself had promised to Daniel, that "Her street shall be rebuilt, and her wall, even in strait of times" Dan 9:25. Nehemiah mourned 73 years after this, 443 b. c., when it was told him, "The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire" Neh 1:3. He said to Artaxerxes, "Why should not my countenance be sad, when the city, the place of my fathers' sepulehres, lieth waste, and the gates thereof are consumed with fire?" Neh 2:3. When permitted by Artaxerxes to return, he addressed the rulers of the Jews, "Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire; come, and let us build up the wall of Jerusalem, that we be no more a reproach; and they said, let us rise and build. So they strengthened their hands for this good work" Neh 2:17-18. When "the wall was finished and our enemies heard, and the pagan about us saw it, they were much cast down in their own eyes; for they perceived that this work was wrought of our God" Neh 6:15-16. This prophecy then looks on directly to the time of Christ. Wonderfully does it picture the gradual expansion of the kingdom of Christ, without bound or limit, whose protection and glory God is, and the character of its defenses. It should "dwell as villages," peacefully and gently expanding itself to the right and the left, through its own inherent power of multiplying itself, as a city, to which no bounds were assigned, but which was to fill the earth. Cyril: "For us God has raised a church, that truly holy and far-famed city, which Christ fortifies, consuming opponents by invisible powers, and filling it with His own glory, and as it were, standing in the midst of those who dwell in it. For He promised; "Lo, I am with you always even unto the end of the world." This holy city Isaiah mentioned: "thine eyes shall see Jerusalem, a quiet habitation; a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken" Isa 33:20; and to her he saith, "enlarge the place of thy, tent, and let them stretch forth the curtains of thine habitation; spare not; lengthen thy cords and strengthen thy stakes. For thou shalt break forth on the right hand and on the left" Isa 54:2-3. For the church of Christ is widened and extended boundlessly, ever receiving countless souls who worship Him." Rup.: "What king or emperor could make walls so ample as to include the whole world? Yet, without this, it could not encircle that Jerusalem, the church which is diffused through the whole world. This Jerusalem, the pilgrim part of the heavenly Jerusalem, is, in this present world, inhabited without walls, not being contained in vile place or one nation. But in that world, where it is daily being removed hence, much more can there not, nor ought to be, nor is, any wall around, save the Lord, who is also the glory in the midst of it." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:4: young: Jer 1:6; Dan 1:17; Ti1 4:12Jerusalem: We learn from Josephus, that Jerusalem actually overflowed with inhabitants, and gradually extended itself beyond its walls, and that Herod Agrippa fortified the new part, called Bezetha. Zac 1:17, Zac 8:4, Zac 8:5, Zac 12:6, Zac 14:10, Zac 14:11; Isa 33:20, Isa 44:26; Jer 30:18, Jer 30:19, Jer 31:24, Jer 31:27; Jer 31:38-40, Jer 33:10-13; Eze 36:10, Eze 36:11; Mic 7:11 Geneva 15992:4 And said to him, Run, speak to this (b) young man, saying, (c) Jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle in it:(b) Meaning himself, Zechariah. (c) Signifying the spiritual Jerusalem and Church under Christ, which would be extended by the Gospel through all the world, and would need no material walls, nor trust in any worldly strength, but would be safely preserved and dwell in peace among all their enemies. John Gill2:4 And said unto him,.... That is, the other angel said to the angel that had been talking with the prophet,Run, speak to this young man: meaning Zechariah, who was either young in years, as Samuel and Jeremiah were when they prophesied; or he was a servant of a prophet older than he, and therefore so called, as Joshua, Moses's minister, was, Num 11:28 as Kimchi observes: saying, Jerusalem shall be inhabited as towns without walls; this shows that this is not to be understood of Jerusalem in a literal sense, for that was not inhabited as a town without a wall; its wall was built in Nehemiah's time, and remained until the city was destroyed by Vespasian; yea, it had a treble wall, as Josephus says (b); but of the church of Christ in Gospel times; and denotes both the safety and security of it; see Ezek 38:11 and the populousness of it; and especially as it will be in the latter day, when both Jews and Gentiles are called, and brought into it; which sense is confirmed by what follows: for the multitude of men and cattle therein; the Jews being meant by "men"; see Ezek 34:31 and the Gentiles by "cattle", to which they used to be compared by the former: this will be fulfilled when the nation of the Jews will be born at once, and all Israel will be saved, and the fulness of the Gentiles shall be brought in; for the number of the spiritual Israel, the sons of the living God, both Jews and Gentiles, shall be as the sand of the sea, which cannot be measured, Hos 1:10 and when there will be such a large increase of converts; and such flockings to Zion, to the spiritual Jerusalem, the church of God, that the place will be too small for them, Is 49:19 whereas, when Jerusalem in a literal sense was rebuilt, after the Babylonian captivity, there was a want of persons to inhabit it, and lots were cast for one out of ten to dwell in it; and they were glad of others that offered themselves willingly to be inhabitants of it, Neh 11:1 for there was but a small number that returned from Babylon to repeople the city of Jerusalem, and the whole country of Judea; no more came from thence but forty two thousand, three hundred, and threescore, besides men and maid servants, which amounted to seven or eight thousand more, Ezra 2:64 Neh 7:66 which were but a few to fill such a country, and so many cities and towns that were in it, besides Jerusalem; and yet Josephus (c) affirms, that the number of those of the tribes of Judah and Benjamin, that came up from thence, and were above twelve years of age, were four millions, six hundred, and twenty eight thousand; in which he is followed by Zonaras (d), and it is admitted and approved of by Sanctius on the place; which is not only contrary to the accounts of Ezra and Nehemiah, but is incredible; that such a number that went into captivity, which was not very large, should, under all the distresses and oppressions they laboured, in seventy years time so multiply, and that two tribes only, as to be almost eight times more than all the twelve tribes were at their coming out of Egypt; a number large enough to have overrun the Babylonian monarchy; and too many to be supported in so small a country as the land of Canaan: wherefore, upon the whole, it must be best to interpret this of spiritual and mystical Jerusalem, and of the populousness of the church of Christ in the latter day. (b) De Bello Jud. l. 5. c. 4. sect. 2. (c) Antiqu. l. 11. c. 3. sect. 10. (d) Apud Hudson in ib. John Wesley2:4 And he said - Christ to that angel who came to meet him. Run - Hasten and tell Zechariah. As towns - The suburbs of it shall be as towns unwalled, for extent and for safety.Robert Jamieson, A. R. Fausset and David Brown2:4 this young man--So Zechariah is called as being still a youth when prophetically inspired [GROTIUS]. Or, he is so called in respect to his ministry or service (compare Num 11:27; Josh 1:1) [VATABLUS]. Naturally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being.towns without walls for the multitude . . . Cattle--So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around (Esther 9:19); and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages" (Ezek 38:11). Spiritually, now the Church has extended herself beyond the walls (Eph 2:14-15) of Mosaic ordinances and has spread from cities to country villages, whose inhabitants gave their Latin name (pagani) to pagans, as being the last in parting with heathenism. |
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2:52:5: Եւ ես եղէ՛ց նմա պարիսպ հրեղէն շուրջանակի. եւ ՚ի փառս բնակեցայց ՚ի միջի նորա։ Եւ ես եղէց [21]նմա պարիսպ հրեղէն շուրջանակի, եւ ի փառս [22]բնակեցայց ի միջի նորա:5 «Ես հրեղէն պարիսպ կը լինեմ նրա շուրջը եւ կ’ապրեմ նրա մէջ իր փառքի համար», - ասում է Տէրը: 5 Ես անոր բոլորտիքը հրեղէն պարիսպ պիտի ըլլամ, կ’ըսէ Տէրը Ու անոր մէջ իր փառքը պիտի ըլլամ’»։ 2:5: Եւ ես եղէ՛ց նմա պարիսպ հրեղէն շուրջանակի. եւ ՚ի փառս բնակեցայց ՚ի միջի նորա։ 5 «Ես հրեղէն պարիսպ կը լինեմ նրա շուրջը եւ կ’ապրեմ նրա մէջ իր փառքի համար», - ասում է Տէրը: 5 Ես անոր բոլորտիքը հրեղէն պարիսպ պիտի ըլլամ, կ’ըսէ Տէրը Ու անոր մէջ իր փառքը պիտի ըլլամ’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:52:5 И Я буду для него, говорит Господь, огненною стеною вокруг него и прославлюсь посреди него. For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her:2:5 καὶ και and; even ἦρα αιρω lift; remove τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ἀνὴρ ανηρ man; husband καὶ και and; even ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him σχοινίον σχοινιον cord γεωμετρικόν γεωμετρικον geometrical 2:5 וַ wa וְ and אֲנִ֤י ʔᵃnˈî אֲנִי i אֶֽהְיֶה־ ʔˈehyeh- היה be לָּהּ֙ llˌāh לְ to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH חֹ֥ומַת ḥˌômaṯ חֹומָה wall אֵ֖שׁ ʔˌēš אֵשׁ fire סָבִ֑יב sāvˈîv סָבִיב surrounding וּ û וְ and לְ lᵊ לְ to כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight אֶֽהְיֶ֥ה ʔˈehyˌeh היה be בְ vᵊ בְּ in תֹוכָֽהּ׃ פ ṯôḵˈāh . f תָּוֶךְ midst 2:5. et ego ero ei ait Dominus murus ignis in circuitu et in gloria ero in medio eiusAnd I will be to it, saith the Lord, a wall of fire round about: and I will be in glory in the midst thereof. 5. For I, saith the LORD, will be unto her a wall of fire round about, and I will be the glory in the midst of her. 2:5 И Я буду для него, говорит Господь, огненною стеною вокруг него и прославлюсь посреди него. 2:5 καὶ και and; even ἦρα αιρω lift; remove τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ἀνὴρ ανηρ man; husband καὶ και and; even ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him σχοινίον σχοινιον cord γεωμετρικόν γεωμετρικον geometrical 2:5 וַ wa וְ and אֲנִ֤י ʔᵃnˈî אֲנִי i אֶֽהְיֶה־ ʔˈehyeh- היה be לָּהּ֙ llˌāh לְ to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH חֹ֥ומַת ḥˌômaṯ חֹומָה wall אֵ֖שׁ ʔˌēš אֵשׁ fire סָבִ֑יב sāvˈîv סָבִיב surrounding וּ û וְ and לְ lᵊ לְ to כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight אֶֽהְיֶ֥ה ʔˈehyˌeh היה be בְ vᵊ בְּ in תֹוכָֽהּ׃ פ ṯôḵˈāh . f תָּוֶךְ midst 2:5. et ego ero ei ait Dominus murus ignis in circuitu et in gloria ero in medio eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will be to it, saith the Lord, a wall of fire round about: and I will be in glory in the midst thereof. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145. Однако, отсутствие стен не будет угрожать безопасности жителей, потому что Господь Сам будет охранять тот город, в котором снова будет обитать Его слава, ограждая его как бы огненною стеною. Св. Кирилл, помимо исторического смысла пророчества, касающегося восстановления Израиля после плена, относит это видение также и к Церкви Христовой.Adam Clarke: Commentary on the Bible - 18312:5: I - will be unto her a wall of fire - Her safety shall consist in my defense. I shall be as fire round about her. No adversary shall be permitted to touch her. Much of this must refer to the New Jerusalem.Albert Barnes: Notes on the Bible - 18342:5: And I, Myself in My own Being, will be to her a wall of fire - Not protection only, an inner circle around her, however near an enemy might press in upon her, but destructive to her enemies. Isaiah says, "No weapon that is formed against thee shall prosper, and every tongue that shall rise in judgment against thee thou shalt condemn" Isa 54:17. Its defense, Isaiah says, shall be immaterial. "We have a strong city; salvation shall God appoint for walls and bulwarks" Isa 26:1; "thou shalt call thy walls salvation and thy gates praise" Isa 60:18). By a different figure it is said, "I will encamp about mine house because of the army" Zac 9:8.And glory will I be in the midst of her - As Isaiah says, "The Lord shall be unto thee an everlasting light, and thy God thy glory" Isa 60:19; and of Christ, "In that day shall the Branch of the Lord be Beauty and Glory - to the escaped of Israel" Isa 4:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:5: a wall: Zac 9:8; Psa 46:7-11, Psa 48:3, Psa 48:12; Isa 4:5, Isa 12:6, Isa 26:1, Isa 26:2, Isa 33:21, Isa 60:18, Isa 60:19the glory: Psa 3:3; Isa 60:19; Hag 2:7-9; Luk 2:32; Rev 21:10, Rev 21:11, Rev 21:23, Rev 22:3-5 Geneva 15992:5 For I, saith the LORD, will be to her a wall of (d) fire on every side, and will (e) be the glory in the midst of her.(d) To defend my Church, to strike fear in the enemies, and to destroy them if they approach near. (e) In me they will have their full felicity and glory. John Gill2:5 For I, saith the Lord, will be unto her a wall of fire round about,..... So that she needs no other wall to secure her, the power of God encompassing her about as the mountains did Jerusalem, Ps 125:2 and he being as a wall of fire to terrify and destroy her enemies; for our God is a consuming fire, Heb 12:29. Drusius thinks it is a metaphor taken from travellers in some countries, who kindle fires about their tents, to keep off lions, and other beasts of prey; and observes of lions particularly, that they are exceedingly terrified by fire; for which he refers to John Leo in his description of Africa; and Pliny makes (e) mention of several things that are terrifying to them, but especially fires, he says; and so Dr. Shaw (f), of late, speaking of the lions in Barbary, remarks, fire is what they are the most afraid of; yet, notwithstanding all the precautions of the Arabs in this respect, with others he takes notice of, it frequently happens that these ravenous beasts, outbraving all those terrors, will leap into the midst of an enclosure or fold, and drag from thence a sheep, or a goat; and Tavernier (g) tells a story, by which he thinks it appears to be a vulgar error that lions will not come near the fire; though the relation itself shows it to be not only a received opinion, but a common custom to light fires in the night, to preserve from lions: his story is,"a party of Dutch soldiers, under the command of a serjeant, far advanced in the country (about the Cape of Good Hope), and night coming on, they made a great fire, as well to keep themselves from the lions, as to warm themselves, and so lay down to sleep round about it; being asleep, a lion seized one of the soldier's arms, which with difficulty was got out, after the lion was shot;'' but this seems to be the case, when these creatures are dreadfully hunger bitten; however, be it as it will, God is the sure and safe protection of his people; who went before the people of Israel in a pillar of a cloud by day, and in a pillar of fire by night, when they passed through a terrible wilderness, in which were beasts of prey; and surrounded Elisha with horses and chariots of fire, when the king of Syria sent a large host to take him; so that he could say, to encourage his servant, "they that be for us are more than they that be with them", 4Kings 6:15 who seem to be angels; and the Jews (h) here interpret it of the family of God, his angels, made a wall to Jerusalem to preserve it; the cherubim and a flaming sword, set to keep the garden of Eden, were, according to Lactantius (i), a wall of fire about it; for (he says), when God cast man out of paradise, he walled it about with fire: but that was that man might not enter in; but here he himself is a wall of fire, that his people may be safe; hence they have no reason to fear the wrath of their enemies, the most fierce and furious, savage and cruel, comparable to lions, bears, &c.; for, if God is for them, on their side, and on all sides of them, who can be against them to any purpose? The Targum paraphrases it, "my Word shall be unto her, saith the Lord, as a wall of fire encompassing her round about:'' and will be the glory in the midst of her: appear glorious in her, be glorified in her, and by her, and be her glory, and make her glorious; as the Lord does by granting his gracious presence with his church and people, in his word and ordinances; see Is 4:1 Is 60:13. (e) Nat. Hist. l. 8. c. 16. (f) Travels, tom. 1. par. 3. c. 2. p. 172. (g) Travels through India, in Harris's Voyages and Travels, vol. 1. p. 848. (h) Pesikta Rabbati apud Yalkut in loc. (i) Institut. Divin. l. 2. c. 13. John Wesley2:5 The glory - My presence and favour shall make her glorious.Robert Jamieson, A. R. Fausset and David Brown2:5 I . . . wall of fire round--Compare Zech 2:4. Yet as a city needs some wall, I JEHOVAH will act as one of fire which none durst approach (Zech 9:8; Is 26:1).glory in the midst--not only a defense from foes outside, but a glory within (Is 60:19; Rev_ 21:23). The same combination of "glory and defense" is found in Is 4:5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Compare Elisha in Dothan (4Kings 6:17). As God is to be her "glory," so she shall be His "glory" (Is 62:3). |
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2:62:6: Ո՛ ո՛, փախերո՛ւք յերկրէ հիւսւսոյ՝ ասէ Տէր. զի ՚ի չորից հողմոց երկնից ժողովեցից զձեզ՝ ասէ Տէր[10803]. [10803] Ոմանք. Ո՛վ ո՛, կամ՝ ո՛ որ փախերուք յերեսաց հւսիւսոյ։ Ո՛, ո՛, փախերուք յերկրէ հիւսիսոյ, ասէ Տէր, զի [23]ի չորից հողմոց երկնից ժողովեցից զձեզ, ասէ Տէր:6 «Հէ՛յ, հէ՛յ, փախէ՛ք հիւսիսի երկրից, - ասում է Տէրը, - քանզի երկնքի չորս կողմերից պիտի հաւաքեմ ձեզ, - ասում է Տէրը: 6 «Աղէ՜, աղէ՜, հիւսիսի երկրէն փախէ՛ք, կ’ըսէ Տէրը, Քանզի ձեզ երկնքի չորս հովերուն պէս ցրուեցի»։ 2:6: Ո՛ ո՛, փախերո՛ւք յերկրէ հիւսւսոյ՝ ասէ Տէր. զի ՚ի չորից հողմոց երկնից ժողովեցից զձեզ՝ ասէ Տէր[10803]. [10803] Ոմանք. Ո՛վ ո՛, կամ՝ ո՛ որ փախերուք յերեսաց հւսիւսոյ։ 6 «Հէ՛յ, հէ՛յ, փախէ՛ք հիւսիսի երկրից, - ասում է Տէրը, - քանզի երկնքի չորս կողմերից պիտի հաւաքեմ ձեզ, - ասում է Տէրը: 6 «Աղէ՜, աղէ՜, հիւսիսի երկրէն փախէ՛ք, կ’ըսէ Տէրը, Քանզի ձեզ երկնքի չորս հովերուն պէս ցրուեցի»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:62:6 Эй, эй! бегите из северной страны, говорит Господь: ибо по четырем ветрам небесным Я рассеял вас, говорит Господь. Ho, ho, [come forth], and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD:2:6 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ποῦ που.1 where? σὺ συ you πορεύῃ πορευομαι travel; go καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me διαμετρῆσαι διαμετρεω the Ιερουσαλημ ιερουσαλημ Jerusalem τοῦ ο the ἰδεῖν οραω view; see πηλίκον πηλικος how big / great τὸ ο the πλάτος πλατος breadth αὐτῆς αυτος he; him ἐστιν ειμι be καὶ και and; even πηλίκον πηλικος how big / great τὸ ο the μῆκος μηκος length 2:6 הֹ֣וי hˈôy הֹוי alas הֹ֗וי hˈôy הֹוי alas וְ wᵊ וְ and נֻ֛סוּ nˈusû נוס flee מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth צָפֹ֖ון ṣāfˌôn צָפֹון north נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֠י kˌî כִּי that כְּ kᵊ כְּ as אַרְבַּ֞ע ʔarbˈaʕ אַרְבַּע four רוּחֹ֧ות rûḥˈôṯ רוּחַ wind הַ ha הַ the שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens פֵּרַ֥שְׂתִּי pērˌaśtî פרשׂ spread out אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:6. o o fugite de terra aquilonis dicit Dominus quoniam in quattuor ventos caeli dispersi vos dicit DominusO, O flee ye out of the land of the north, saith the Lord, for I have scattered you into the four winds of heaven, saith the Lord. 6. Ho, ho, flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD. 2:6 Эй, эй! бегите из северной страны, говорит Господь: ибо по четырем ветрам небесным Я рассеял вас, говорит Господь. 2:6 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ποῦ που.1 where? σὺ συ you πορεύῃ πορευομαι travel; go καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me διαμετρῆσαι διαμετρεω the Ιερουσαλημ ιερουσαλημ Jerusalem τοῦ ο the ἰδεῖν οραω view; see πηλίκον πηλικος how big / great τὸ ο the πλάτος πλατος breadth αὐτῆς αυτος he; him ἐστιν ειμι be καὶ και and; even πηλίκον πηλικος how big / great τὸ ο the μῆκος μηκος length 2:6 הֹ֣וי hˈôy הֹוי alas הֹ֗וי hˈôy הֹוי alas וְ wᵊ וְ and נֻ֛סוּ nˈusû נוס flee מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth צָפֹ֖ון ṣāfˌôn צָפֹון north נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֠י kˌî כִּי that כְּ kᵊ כְּ as אַרְבַּ֞ע ʔarbˈaʕ אַרְבַּע four רוּחֹ֧ות rûḥˈôṯ רוּחַ wind הַ ha הַ the שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens פֵּרַ֥שְׂתִּי pērˌaśtî פרשׂ spread out אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:6. o o fugite de terra aquilonis dicit Dominus quoniam in quattuor ventos caeli dispersi vos dicit Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ O, O flee ye out of the land of the north, saith the Lord, for I have scattered you into the four winds of heaven, saith the Lord. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146. В третьем видении изображено расширение пределов Иерусалима, вследствие множества обитателей его, до невозможности оградить его стенами. Откуда же это многолюдство? Возвратились из плена пока немногие. В ст. 6-13, гл. II, составляющих дополнение к третьему видению, высказывается та мысль, что рассеянные по всем странам сыны Израиля будут постепенно возвращаться в родной город. Сам Господь через Ангела Своего призывает их, прежде всего, из северной страны, т. е. из Вавилона.Matthew Henry: Concise Commentary on the Whole Bible - 17066 Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD. 7 Deliver thyself, O Zion, that dwellest with the daughter of Babylon. 8 For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. 9 For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, staid behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est--My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause--a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Ps. cxxxvii.) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (v. 6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (v. 6): "I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another." God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, "Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham." v. 7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa. lii. 2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, "Come out of her, my people, Rev. xviii. 4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land." Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Acts ii. 40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, v. 8, 9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. "And we might as well sit still" (think they) "as rise up and fall." In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Rom. ix. 4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa. xxxiv. 8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Ps. ii. 9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Esth. ix. 1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col. ii. 15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Ps. cx. 1; Rev. iii. 9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Ps. xvii. 8), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Prov. vii. 2), to keep his law as the apple of their eye. Some understand it thus: "He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves." (4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him. Adam Clarke: Commentary on the Bible - 18312:6: Flee from the land of the north - From Chaldee, Persia, and Babylon, where several of the Jews still remained. See Zac 2:7.Albert Barnes: Notes on the Bible - 18342:6: Ho! ho! and flee - Such being the safety and glory in store for God's people in Jerusalem, He who had so provided it, the Angel of the Lord, bids His people everywhere to come to it, saving themselves also from the peril which was to come on Babylon. So Isaiah bade them, "Go ye forth of Babylon; flee ye from the Chaldaeans with a voice of singing; declare ye, tell this, utter it to the end of the earth; say ye, The Lord hath redeemed His servant Jacob" Isa 48:20. "Depart ye, depart ye, go ye out from thence; touch no unclean thing: go ye out of the midst of her; be ye clean, that bear the vessels of the Lord" Isa 52:11; and Jeremiah, "Flee ye out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity, for this is the time of the Lord's vengeance. He will render unto her a recompense" (Jer 51:6, add. Jer 50:8). "My people, go ye out of the midst of her, and deliver ye, every man his soul from the fierce anger of the Lord" Jer 51:45.The words, "flee, deliver thyself," imply an imminent peril on Babylon, such as came upon her, two years after this prophecy, in the fourth year of Darius. But the earnestness of the command, its repetition by three prophets, the context in isaiah and Jeremiah, imply something more than temporal peril, the peril of the infection of the manners of Babylon, which may have detained there many who did not return. Whence in the New Testament, the words are cited, as to the great evil city of the world; "Wherefore come out from among them and be ye separate, and touch not the unclean thing, and I will receive you" Co2 6:17; and under the name of Babylon; "I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues" Rev 18:4. For I have spread you abroad as the four winds of heaven - The north country, although its capital and center was Babylon, was the whole Babylonian empire, called "the North" Jer 1:13-14; Jer 3:18; Jer 4:6; Jer 6:1, Jer 6:22; Jer 23:8 because its invasions always came upon Israel from the north. But the book of Esther shows that, sixty years after this, the Jews were dispersed over the 127 provinces of the Persian empire, from India (the Punjab) to Ethiopia Est 1:1; Est 3:8, Est 3:12-14; Est 8:5, Est 8:9, whether they were purposely placed by the policy of the conquerors in detatched groups, as the ten tribes were in the "cities of the Medes" Kg2 17:6, or whether, when more trusted, they migrated of their own accord. God, in calling them to return, reminds them of the greatness of their dispersion. He had dispersed them abroad as the four winds of heaven . He, the Same, recalled them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:6: ho: Rut 4:1; Isa 55:1and flee: Zac 2:7; Gen 19:17; Isa 48:20, Isa 52:11, Isa 52:12; Jer 1:14, Jer 3:18, Jer 31:8, Jer 50:8, Jer 51:6; Jer 51:45, Jer 51:50; Co2 6:16, Co2 6:17; Rev 18:4 spread: Deu 28:64; Jer 15:4, Jer 31:10; Eze 5:12, Eze 11:16, Eze 12:14, Eze 12:15, Eze 17:21; Amo 9:9 Carl Friedrich Keil and Franz Delitzsch2:6The prophecy commences thus in Zech 2:6-9 : Zech 2:6. "Ho, ho, flee out of the land of the north, is the saying of Jehovah; for I spread you out as the four winds of heaven, is the saying of Jehovah. Zech 2:7. Ho, Zion, save thyself, thou that dwellest with the daughter Babel. Zech 2:8. For thus saith Jehovah of hosts, After glory hath he sent me to the nations that have plundered you; for whoever toucheth you, toucheth the apple of His eye. Zech 2:9. For, behold, I swing my hand over them, and they become a spoil to those who served them; and ye will see that Jehovah of hosts hath sent me." The summons to flee out of Babylon, in Zech 2:6 and Zech 2:7, is addressed to the Israelites, who are all included in the one name Zion in Zech 2:7; and shows that the address which follows is not a simple continuation of the promise in Zech 2:4 and Zech 2:5, but is intended both to explain it, and to assign the reason for it. The summons contains so far a reason for it, that the Israelites are directed to flee out of Babylon, because the judgment is about to burst upon this oppressor of the people of God. The words nūsū, flee, and himmâletı̄, save thyself or escape, both point to the judgment, and in Zech 2:9 the judgment itself is clearly spoken of. the land of the north is Babylon (cf. Jer 1:14; Jer 6:22; Jer 10:22; and for the fact itself, Is 48:20). The reason for the exclamation "Flee" is first of all given in the clause, "for like the four winds have I spread you out," not "dispersed you" (Vulg., C. B. Mich., Koehler). For apart from the fact that pērēs almost always means to spread out, and has the meaning to disperse at the most in Ps 68:15 and Ezek 17:21, this meaning is altogether unsuitable here. For if Israel had been scattered like the four winds, it would of necessity have been summoned to return, not only from the north, but from all quarters of the globe (Hitzig, Kliefoth). Moreover, we should then have לארבּע, into the four winds; and the method suggested by Koehler for reconciling כּארבּע with his view, viz., by assuming that "like the four winds" is equivalent to "as chaff is pounded and driven away from its place by the four winds," according to which the winds would be mentioned in the place of the chaff, will hardly meet with approval. The explanation is rather that the perfect pērastı̄ is used prophetically to denote the purpose of God, which had already been formed, even if its realization was still in the future. To spread out like the four winds is the same as to spread out just as the four winds spread out to all quarters of the globe. Because God has resolved upon spreading out His people in this manner, they are to flee out of Babel, that they may not suffer the fate of Babel. That this thought lies at the foundation of the motive assigned, is evident from the further reasons assigned for the summons in Zech 2:8 and Zech 2:9. Zion stands for the inhabitants of Zion, namely the people of God, who are for the time being still yōshebheth bath Bâbel, dwelling with the daughter Babel. As Zion does not mean the city or fortress of Jerusalem, but the inhabitants, so the "daughter Babel" is not the city of Babylon or country of Babylonia personified, but the inhabitants of Babel; and ישׁב is construed with the accusative of the person, as in Ps 22:4 and 2Kings 6:2. What Jehovah states in explanation of the twofold call to flee out of Babel, does not commence with Zech 2:9 (Ewald), or with כּי הנּגע in Zech 2:8 (Koehler), but with אחר כּבוד וגו. The incorrectness of the two former explanations is seen first of all in the fact that כּי only introduces a speech in the same manner as ὅτι, when it follows directly upon the introductory formula; but not, as is here assumed, when a long parenthesis is inserted between, without the introduction being resumed by לאמר. And secondly, neither of these explanations furnishes a suitable meaning. If the words of God only followed in Zech 2:9, עליהם in the first clause would be left without any noun to which to refer; and if they commenced with כּי הנּגע (for he that toucheth), the thought "he that toucheth you," etc., would assign no reason for the call to flee and save themselves. For if Israel is defended or valued by God as a pupil of the eye, there can be no necessity for it to flee. And lastly, it is impossible to see what can be the meaning or object of the parenthesis, "After glory hath He sent me," etc. If it treated "of the execution of the threat of punishment upon the heathen" (Koehler), it would be inserted in an unsuitable place, since the threat of punishment would not follow till afterwards. All these difficulties vanish if Jehovah's words commence with 'achar kâbhōd (after glory), in which case shelâchanı̄ (He hath sent me) may be very simply explained from the fact that the address is introduced, not in a direct form, but indirectly: Jehovah says, He has sent me after glory. The sender is Jehovah, and the person sent is not the prophet, but the angel of the Lord. Achar kâbhōd: behind glory, after glory; not however "after the glory of success" (Hitzig, Ewald, etc.), still less "with a glorious commission," but to get glory upon the heathen, i.e., to display the glory of God upon the heathen through the judgment by which their power is broken, and the heathen world is made to serve the people of God. The manner in which the next two clauses, commencing with kı̄ (for), are attached, is the following: The first assigns the subjective motive; that is to say, states the reason why God has sent him to the heathen, namely, because they have plundered His people, and have thereby touched the apple of His eye. בּבת עין, the apple of the eye (lit., the gate, the opening in which the eye is placed, or more probably the pupil of the eye, pupilla, as being the object most carefully preserved), is a figure used to denote the dearest possession or good, and in this sense is applied to the nation of Israel as early as Deut 32:10. The second explanatory clause in Zech 2:9 adds the practical ground for this sending after glory. The speaker is still the angel of the Lord; and his acting is identical with the acting of God. Like Jehovah, he swings his hand over the heathen nations which plundered Israel (cf. Is 11:15; Is 19:16), and they become (והיוּ expressing the consequence), i.e., so that they become, booty to the Israelites, who had previously been obliged to serve them (cf. Is 14:2). In what way the heathen would serve Israel is stated in Zech 2:11. By the execution of this judgment Israel would learn that Jehovah had sent His angel, namely to execute upon the heathen His saving purposes for Israel. This is the meaning of these words, not only here and in Zech 2:11, but also in Zech 4:9 and Zech 6:15, where this formula is repeated, not however in the sense imagined by Koehler, namely that he had spoken these words in consequence of a command from Jehovah, and not of his own accord, by which the "sending" is changed into "speaking." Geneva 15992:6 Ho, ho, [come (f) forth], and flee from the land of the north, saith the LORD: for I have spread you abroad as the four (g) winds of the heaven, saith the LORD.(f) He calls to those who partly for fear, and partly for their own case, remained still in captivity, and so preferred their own personal benefits to the benefits of God promised in his Church. (g) As it was I that scattered you, so I have power to restore you. John Gill2:6 Ho, ho,.... This word expresses a call and proclamation; and is doubled, as Kimchi observes, to confirm it; and so the Targum paraphrases it,"proclaim to the dispersed:'' come forth, and flee from the land of the north, saith the Lord; that is, from Babylon, which lay north of Judea; see Jer 1:13 Jer 3:12 where many of the Jews continued, and did not return with the rest when they came up out of the captivity; and are therefore called to come forth from thence in haste; and figuratively designs, either the people of God that are among the men of the world, and are called to separate from them, and have no fellowship with there; or such as will be in mystical Babylon, a little before its destruction; and will be called out of it, lest they partake of her plagues; see Rev_ 18:4, for I have spread you abroad as the four winds of the heaven, saith the Lord; meaning either the dispersion of the Jews in Babylon, and other countries; or of the people of God, being scattered up and down in the jurisdiction of Rome Papal; or the sense is, that it was his will and purpose, when they were come out of Babylon, that they should be spread in the several parts of the world, to support the cause of Christ, and strengthen his interest. John Wesley2:6 Ho, ho - Ye sleepy Jews. Come forth - Come out from your prisons. Flee - Make all the haste you can. From the land - Babylon, which lay north of Canaan. For I have spread you abroad - As I executed my threats in scattering you, so I will perform my promise, and gather you.Robert Jamieson, A. R. Fausset and David Brown2:6 flee from the land of the north--that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (Deut 28:64; Jer 16:15; Ezek 17:21). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (Zech 2:7-9). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Is 48:20; Jer 50:8; Jer 51:6, Jer 51:45). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [CALVIN and PEMBELLUS].for I have spread you abroad--The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it. |
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2:72:7: ՚ի Սիո՛ն դիմեալ ապրեցարուք բնակիչք դստեր Բաբելոնի։ ի Սիոն դիմեալ ապրեցարուք, բնակիչք`` դստերն Բաբելոնի:7 Դէպի Սիոն դիմելով՝ փրկեցէ՛ք ձեզ, Բաբելոնի դստեր բնակիչնե՛ր»: 7 «Աղէ՜, քեզ ազատէ՛, ո՛վ Սիօն, Որ Բաբելոնի աղջկան հետ կը բնակիս»։ 2:7: ՚ի Սիո՛ն դիմեալ ապրեցարուք բնակիչք դստեր Բաբելոնի։ 7 Դէպի Սիոն դիմելով՝ փրկեցէ՛ք ձեզ, Բաբելոնի դստեր բնակիչնե՛ր»: 7 «Աղէ՜, քեզ ազատէ՛, ո՛վ Սիօն, Որ Բաբելոնի աղջկան հետ կը բնակիս»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:72:7 Спасайся, Сион, обитающий у дочери Вавилона. Deliver thyself, O Zion, that dwellest [with] the daughter of Babylon:2:7 καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the ἄγγελος αγγελος messenger ὁ ο the λαλῶν λαλεω talk; speak ἐν εν in ἐμοὶ εμοι me εἱστήκει ιστημι stand; establish καὶ και and; even ἄγγελος αγγελος messenger ἕτερος ετερος different; alternate ἐξεπορεύετο εκπορευομαι emerge; travel out εἰς εις into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him 2:7 הֹ֥וי hˌôy הֹוי alas צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion הִמָּלְטִ֑י himmālᵊṭˈî מלט escape יֹושֶׁ֖בֶת yôšˌeveṯ ישׁב sit בַּת־ baṯ- בַּת daughter בָּבֶֽל׃ ס bāvˈel . s בָּבֶל Babel 2:7. o Sion fuge quae habitas apud filiam BabylonisO Sion, flee, thou that dwellest with the daughter of Babylon: 7. Ho Zion, escape, thou that dwellest with the daughter of Babylon. 2:7 Спасайся, Сион, обитающий у дочери Вавилона. 2:7 καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the ἄγγελος αγγελος messenger ὁ ο the λαλῶν λαλεω talk; speak ἐν εν in ἐμοὶ εμοι me εἱστήκει ιστημι stand; establish καὶ και and; even ἄγγελος αγγελος messenger ἕτερος ετερος different; alternate ἐξεπορεύετο εκπορευομαι emerge; travel out εἰς εις into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him 2:7 הֹ֥וי hˌôy הֹוי alas צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion הִמָּלְטִ֑י himmālᵊṭˈî מלט escape יֹושֶׁ֖בֶת yôšˌeveṯ ישׁב sit בַּת־ baṯ- בַּת daughter בָּבֶֽל׃ ס bāvˈel . s בָּבֶל Babel 2:7. o Sion fuge quae habitas apud filiam Babylonis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ O Sion, flee, thou that dwellest with the daughter of Babylon: |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147. Пребывание в Вавилоне, которому угрожает гнев Божий, как показано было в двух первых видениях, становится уже небезопасным: остающихся среди язычников может постигнуть одинаковая с ними участь.Albert Barnes: Notes on the Bible - 18342:7: Dwellest with the daughter of Babylon - The unusual idiom is perhaps chosen as expressive of God's tenderness, even to the people who were to be destroyed, from which Israel was to escape.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:7: Deliver: Gen 19:17; Num 16:26, Num 16:34; Isa 48:20, Isa 52:11; Jer 50:8, Jer 51:6, Jer 51:45; Act 2:40; Rev 18:4that: Isa 52:2; Mic 4:10 daughter: The Babylonians were vanquished by the Persians, formerly their servants, under Darius Hystaspes, who took Babylon after a siege of twelve months, demolished its walls, and put 300, 000 of the inhabitants to death. Geneva 15992:7 (h) Deliver thyself, O Zion, that dwellest [with] the daughter of Babylon.(h) By fleeing from Babylon, and coming to the Church. John Gill2:7 Deliver thyself, O Zion,.... Or make thy escape, you that belong to Mount Zion, the city of the living God, and ought to have your abode there, and not in Babylon: flee from thence,that dwelleth with the daughter of Babylon; in any of the antichristian states, who are the daughters of Babylon, the mother of harlots, Rev_ 17:5 so it may be rendered, "that inhabits the daughter of Babylon" (k); dwells in any of the cities, towns, and villages, belonging to it. (k) , , Sept.; "habitatrix filiae Babel", Pagninus, Montanus, Drusius; "vel inhabitans filiam Babel", De Dieu. John Wesley2:7 Deliver thyself - Accept of thy deliverance.Robert Jamieson, A. R. Fausset and David Brown2:7 O Zion . . . daughter of Babylon--Thou whose only sure dwelling is "Zion," inseparably connected with the temple, art altogether out of thy place in "dwelling with the daughter of Babylon" (that is, Babylon and her people, Ps 137:8; Is 1:8).After the glory--After restoring the "glory" (Zech 2:5; Is 4:5; Rom 9:4) of Jehovah's presence to Jerusalem, He (God the Father) hath commissioned ME (God the Son, Is 48:16, the Divine Angel: God thus being at once the Sender and the Sent) to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes (Th2 1:7-10). Both offices manifest His glory (Prov 16:4). toucheth . . . the apple of his eye--namely, of Jehovah's eye (Deut 32:10; Ps 17:8; Prov 7:2). The pupil, or aperture, through which rays pass to the retina, is the tenderest part of the eye; the member which we most sedulously guard from hurt as being the dearest of our members; the one which feels most acutely the slightest injury, and the loss of which is irreparable. |
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2:82:8: Զի ա՛յսպէս ասէ Տէր ամենակալ. Զփառաց զկնի արձակեաց զիս յազգսն՝ որ կողոպտեցին զձեզ. զի որ մերձենա՛յ ՚ի ձեզ՝ որպէս որ ընդհարկանիցի՛ ընդ բի՛բ ական իւրոյ[10804]։ [10804] Ոմանք. Ընդ բիբ ական իմոյ։ Զի այսպէս ասէ Տէր ամենակալ. Զփառաց զկնի արձակեաց զիս յազգսն` որ կողոպտեցին զձեզ. զի որ մերձենայ ի ձեզ` որպէս որ [24]ընդհարկանիցի ընդ բիբ ական իւրոյ:8 Այսպէս է ասում Ամենակալ Տէրը: Փառքի յետեւից նա ուղարկեց ինձ այն ազգերի մէջ, որոնք կողոպտեցին ձեզ, քանի որ, ով որ մօտենում է ձեզ, նման է նրան, ով հարուածում է իր աչքի բիբին: 8 Զօրքերու Տէրը այսպէս կ’ըսէ.«Իր փառքին ետեւէն զիս ղրկեց ձեզ կողոպտող ազգերուն, Քանզի ձեզի դպչողը անոր աչքին բիբին կը դպչի։ 2:8: Զի ա՛յսպէս ասէ Տէր ամենակալ. Զփառաց զկնի արձակեաց զիս յազգսն՝ որ կողոպտեցին զձեզ. զի որ մերձենա՛յ ՚ի ձեզ՝ որպէս որ ընդհարկանիցի՛ ընդ բի՛բ ական իւրոյ[10804]։ [10804] Ոմանք. Ընդ բիբ ական իմոյ։ 8 Այսպէս է ասում Ամենակալ Տէրը: Փառքի յետեւից նա ուղարկեց ինձ այն ազգերի մէջ, որոնք կողոպտեցին ձեզ, քանի որ, ով որ մօտենում է ձեզ, նման է նրան, ով հարուածում է իր աչքի բիբին: 8 Զօրքերու Տէրը այսպէս կ’ըսէ.«Իր փառքին ետեւէն զիս ղրկեց ձեզ կողոպտող ազգերուն, Քանզի ձեզի դպչողը անոր աչքին բիբին կը դպչի։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:82:8 Ибо так говорит Господь Саваоф: для славы Он послал Меня к народам, грабившим вас, ибо касающийся вас касается зеницы ока Его. For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye:2:8 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him λέγων λεγω tell; declare δράμε τρεχω run καὶ και and; even λάλησον λαλεω talk; speak πρὸς προς to; toward τὸν ο the νεανίαν νεανιας young man ἐκεῖνον εκεινος that λέγων λεγω tell; declare κατακάρπως κατακαρπως settle Ιερουσαλημ ιερουσαλημ Jerusalem ἀπὸ απο from; away πλήθους πληθος multitude; quantity ἀνθρώπων ανθρωπος person; human καὶ και and; even κτηνῶν κτηνος livestock; animal ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him 2:8 כִּ֣י kˈî כִּי that כֹ֣ה ḵˈō כֹּה thus אָמַר֮ ʔāmar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service אַחַ֣ר ʔaḥˈar אַחַר after כָּבֹ֔וד kāvˈôḏ כָּבֹוד weight שְׁלָחַ֕נִי šᵊlāḥˈanî שׁלח send אֶל־ ʔel- אֶל to הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people הַ ha הַ the שֹּׁלְלִ֣ים ššōlᵊlˈîm שׁלל plunder אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] כִּ֚י ˈkî כִּי that הַ ha הַ the נֹּגֵ֣עַ nnōḡˈēₐʕ נגע touch בָּכֶ֔ם bāḵˈem בְּ in נֹגֵ֖עַ nōḡˌēₐʕ נגע touch בְּ bᵊ בְּ in בָבַ֥ת vāvˌaṯ בָּבָה eyeball עֵינֹֽו׃ ʕênˈô עַיִן eye 2:8. quia haec dicit Dominus exercituum post gloriam misit me ad gentes quae spoliaverunt vos qui enim tetigerit vos tangit pupillam oculi eiusFor thus saith the Lord of hosts: After the glory he hath sent me to the nations that have robbed you: for he that toucheth you, toucheth the apple of my eye: 8. For thus saith the LORD of hosts: After glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. 2:8 Ибо так говорит Господь Саваоф: для славы Он послал Меня к народам, грабившим вас, ибо касающийся вас касается зеницы ока Его. 2:8 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him λέγων λεγω tell; declare δράμε τρεχω run καὶ και and; even λάλησον λαλεω talk; speak πρὸς προς to; toward τὸν ο the νεανίαν νεανιας young man ἐκεῖνον εκεινος that λέγων λεγω tell; declare κατακάρπως κατακαρπως settle Ιερουσαλημ ιερουσαλημ Jerusalem ἀπὸ απο from; away πλήθους πληθος multitude; quantity ἀνθρώπων ανθρωπος person; human καὶ και and; even κτηνῶν κτηνος livestock; animal ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him 2:8 כִּ֣י kˈî כִּי that כֹ֣ה ḵˈō כֹּה thus אָמַר֮ ʔāmar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service אַחַ֣ר ʔaḥˈar אַחַר after כָּבֹ֔וד kāvˈôḏ כָּבֹוד weight שְׁלָחַ֕נִי šᵊlāḥˈanî שׁלח send אֶל־ ʔel- אֶל to הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people הַ ha הַ the שֹּׁלְלִ֣ים ššōlᵊlˈîm שׁלל plunder אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] כִּ֚י ˈkî כִּי that הַ ha הַ the נֹּגֵ֣עַ nnōḡˈēₐʕ נגע touch בָּכֶ֔ם bāḵˈem בְּ in נֹגֵ֖עַ nōḡˌēₐʕ נגע touch בְּ bᵊ בְּ in בָבַ֥ת vāvˌaṯ בָּבָה eyeball עֵינֹֽו׃ ʕênˈô עַיִן eye 2:8. quia haec dicit Dominus exercituum post gloriam misit me ad gentes quae spoliaverunt vos qui enim tetigerit vos tangit pupillam oculi eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For thus saith the Lord of hosts: After the glory he hath sent me to the nations that have robbed you: for he that toucheth you, toucheth the apple of my eye: |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:8: After the glory - After your glorious deliverance from the different places of your dispersion; He hath sent me unto the nations which spoiled you, that they may fall under grievous calamities, and be punished in their turn. On Babylon a great calamity fell, when besieged and taken by the Persians.The following note I received from a sensible and pious correspondent: - Zac 2:5. "For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Zac 2:8. "For thus saith the Lord of hosts, who hath sent me, the future glory (or the glory which is to come) unto the nations which spoiled you; for he that toucheth you toucheth the apple of his eye. Behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people; and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. "If in the eighth verse אחר כבוד may be rendered the future, or the glory that is to come, it will harmonize with the context as a prophecy of the Messiah, whereas in our English translation the words after the glory are unintelligible. And so the Seventy. "It is evident the person speaking is distinguished from the Lord of hosts, as being sent by him; yet this person sent is also called Jehovah; and the nations who shall be joined to Jehovah in that day are called his people; and he (the person sent) will dwell in the midst of thee, (i.e., Zion), and shall inherit Judah his portion, etc. "In confirmation of my view of the eighth verse, I think Exodus 33 may be compared with it. Moses besought God that he would show him his glory; upon which it was said to him, "Whilst my glory passeth by,' I will put thee in a cleft of the rock, and will cover thee with my hand whilst I pass by; and I will take away my hand, and thou shalt see my אחר achar. Now as this was a fulfillment of Moses's request, who entreated to behold the glory, it follows that this אחר was the Divine glory, which alone he was capable of seeing. "'No man hath seen God at any time, the only begotten Son, (the Lord Jesus Christ), which is in the bosom of the Father, he hath declared him.'" - M. A. B. Toucheth the apple of his eye - בבבת עינו bebabath eyno, the babet of his eye. This is a remarkable expression. Any person, by looking into the eye of another, will see his own image perfectly expressed, though in extreme miniature, in the pupil. Does our English word babbet or baby come from this? And does not the expression mean that the eye of God is ever on his follower, and that his person is ever impressed on the eye, the notice, attention, providence, and mercy of God? Albert Barnes: Notes on the Bible - 18342:8: After the glory - Jonathan: "Which it is promised to bring upon you." This being the usual construction, the words involve a great course of God's dealing, of first showing favor to those who will receive favor, then abandoning or punishing the rest; as, when the eight souls had been received into the ark, the flood came; when Lot and his had escaped out of Sodom, the fire came down from heaven; when Israel had passed the Red Sea, Pharaoh's hosts were drowned; the election obtained what israel sought for, the rest were blinded. "The glory" then would be the glory, of which God says, "I will be the glory in the midst of you" Rom 11:7.But further He who speaketh is Almighty God, "Thus saith the Lord of Hosts, He hath sent me; For lo I wave My hand against them - and ye shall know that the Lord of hosts hath sent me; Lo I come and dwell in the midst of thee, saith the Lord, and many nations shall cleave unto the Lord in that day, and they shall be to Me a people and I will dwell in the midst of thee, and thou shalt know, that the Lord of hosts hath sent me unto you" Zac 2:8-10. In all which series of promises, the I, of whom Israel were to know that the Lord of hosts had sent Him, is the I, who affirms of Himself what belongs to Almighty God only, inflicting punishment on the enemies of Judah, indwelling the Church and people, receiving the pagan as His own; and it is precisely by all these acts of power and love, that Israel shall know that the Lord of hosts had sent Him. (Jerome: "In what follows, 'Thus saith the Lord of hosts, After glory, He hath sent Me' etc., the Saviour is introduced speaking, who, being Almighty God, saith that He was sent by the Father Almighty, not according to that whereby He was Almighty, but according to that, that, after glory, He was sent, "who being in the form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, and was made obedient unto the Father even unto death; and that, the death of the Cross" Phi 2:6. Nor is it marvel that Christ is called Almighty, in whose Person we read in the Apocalypse of John, "These things saith the faithful Witness - I am Alpha and Omega, the beginning and the ending, saith the Lord, which was and which is and which is to come, the Almighty" Rev 1:5, Rev 1:8, "to whom all power is given in heaven and in earth" Mat 28:18; and who saith, "All things of the Father's are Mine" Joh 16:15. But if all things, that is, God from God, Lord from. Lord, Light from Light, therefore also Almighty from Almighty; for it cannot be, that diverse should be the glory of those whose Nature is One." For he who toucheth - So as to injure , you, "toucheth the apple of His eye," that is, of Him who sent Him, Almighty God. So Jerome, Theodoret Others, as Cyril, of his own eye, turning to evil to himself; but the analogy of the other passages is against it), as in the song of Moses, "He led him about, He instructed him, He kept him as the apple of His eye" Deu 32:10; and David prays, "Keep me as the apple of the eye" Psa 17:8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:8: After: Zac 2:4, Zac 2:5, Zac 1:15, Zac 1:16; Isa 60:7-14sent: Zac 2:9, Zac 2:11; Isa 48:15, Isa 48:16; Mal 3:1; Joh 14:23, Joh 14:24, Joh 14:26, Joh 15:21-23, Joh 17:18; Jo1 4:9, Jo1 4:10, Jo1 4:14 the nations: Kg2 24:2; Jer 50:17, Jer 50:18, Jer 51:34, Jer 51:35; Eze 25:6, Eze 25:7, Eze 25:12, Eze 25:15, Eze 26:2, Eze 35:5; Joe 3:2-8; Amo 1:3-5, Amo 1:9, Amo 1:11, Amo 1:13; Oba 1:10-16; Mic 4:11, Mic 5:6, Mic 7:10; Hab 2:8, Hab 2:17; Zep 2:8 for: Gen 20:6; Psa 105:13-15; Act 9:4; Th2 1:6 the apple: Deu 32:10; Psa 17:8; Mat 25:40, Mat 25:45 Geneva 15992:8 For thus saith the LORD of hosts; After the (i) glory hath he sent me to the nations which wasted you: for he that toucheth you toucheth the (k) apple of his eye.(i) Seeing that God had begun to show his grace among you by delivering you, he continues the same still toward you, and therefore sends me his angel and his Christ to defend you from your enemies, so that they will not hurt you, neither along the way nor at home. (k) You are so dear to God, that he can no more allow your enemies to hurt you, than a man can endure to be thrust in the eye; (Ps 17:8). John Gill2:8 For thus saith the Lord of hosts,.... Christ, who is the true Jehovah, and Lord of armies, as appears from his being sent in the next clause:After the glory; which is promised, Zech 2:5 so the Targum and Kimchi; or, "afterwards" shall be "the glory" (l); or a glorious time and state; that is, after God's people are brought out of mystical Babylon, when the Jews shall be converted, and the fulness of the Gentiles shall be brought in, then will be the latter day glory; and at the same time will be the fall and destruction of antichrist, and of the antichristian states, as follows: hath he sent me unto the nations which spoiled you; the Chaldeans and Babylonians, who spoiled and carried captive the Jews; or the antichristian nations, which persecuted and wasted the people of God, the followers of the Lamb; but now Christ will be sent, and will come in a spiritual manner, and take vengeance on them; he will destroy antichrist with the breath of his mouth, and with the brightness of his coming; with the sharp sword going out of his mouth, Rev_ 19:15, for he that toucheth you toucheth the apple of his eye; either his own eye, he hurts himself; or the eye of the Lord of hosts; "of mine eye", as some read it (m), as the Vulgate Latin version; which shows how near and dear the Lord's people are to him. The pupil or apple of the eye is a little aperture or perforation in the middle of the tunic or coat of the eye, called the uvea and iris, about which the iris forms a ring; and through this little opening the rays of light pass to the crystalline humour, to be formed on the retina or net, at the bottom of the eye. It is a very weak and tender part, and easily hurt with the least thing; and fitly describes the feeble state of Christ's people; and how soon and easily they may be disturbed, distressed, and hurt by their enemies: and as this is a principal part of the eye, and a part of a man's self, dear and valuable to him; so are the Lord's people parts, as it were, of himself; they are members of his body, closely united to him; and whatever injury is done to them he reckons as done to himself: "Saul, Saul, why persecutest thou me?" Acts 9:5 and being highly esteemed by him, and having the strongest affection for them, he resents every affront given them, and will punish all that hurt them; and exceeding careful is he of them, to keep and preserve them from being hurt: "he kept him as the apple of his eye", Deut 32:10, which, being such an useful and tender part as it is, it is wonderfully provided for by nature against all events; besides the orbit in which it is placed; and the eyebrows, which prevent many nuisances; and the eyelids, which cover and defend it in sleep; and the fringes of hair on them, which break the too violent impressions of light, and keep off motes and flies; there are no less, than six tunics or coats about it (n), as so many preservatives of it: now, as the God of nature has taken so much care of this useful member of the human body, how much more careful and tender must we suppose the God of grace, and our merciful Redeemer and High Priest, to be over his dear people, parts of himself, redeemed by his blood, and designed and prepared for eternal glory and happiness; and how daring must such be who offer the least violence unto them; nor must they expect to escape his wrath and vengeance, that seek their hurt, and give them disturbance; see Ps 17:8 and as this may respect the Jews called out of Babylon in the two preceding verses Zech 2:6, it may be concluded that they were obedient to the divine call, though it is not recorded; it being not likely that God, who had so great a regard for them, would suffer them to continue there to their destruction; for it was about two years after this prophecy, in the fourth year of Darius, or the beginning of the fifth, that Babylon revolted from him, and was besieged twenty months by him, before he took it; and which he did at last by the stratagem of Zopyrus, one of his generals, when he beat down its walls and gates, and put to death three thousand of the inhabitants that were most guilty (o); but, before this, it is reasonable to suppose that the people of God, so dear unto him as is expressed, were called out from hence; as those of his people, equally dear to him, will be called out of mystical Babylon before its destruction; see Rev_ 18:4. (l) "tandem erit gloria, aut postea erit gloria", De Dieu. (m) So in Siphre apud Galatin. de Arean. Cathol. Ver. l. 1. c. 8. (n) Vid. Chamber's Dictionary, in the word "Eye". (o) Vid. Prideaux's Connexion, par. 1. B. 3. p. 188, 189. John Wesley2:8 After the glory - After that he is become your glory, I am to avenge you of your enemies. |
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2:92:9: Զի ահաւասիկ ես ածից զձեռն իմ ՚ի վերայ նոցա. եւ եղիցին յաւա՛ր ծառայեցուցիչքն նոցա. եւ ծանիջիք թէ Տէր ամենակալ առաքեաց զիս[10805]։ [10805] Ոմանք. Զի ահաւադիկ ես ածից։ Զի ահաւասիկ ես [25]ածից զձեռն իմ ի վերայ նոցա, եւ եղիցին յաւար [26]ծառայեցուցիչքն նոցա``. եւ ծանիջիք թէ Տէր ամենակալ առաքեաց զիս:9 Ահաւասիկ ես իմ ձեռքը կը տարածեմ նրանց վրայ, նրանց ծառայեցնողները աւար կը դառնան, եւ դուք կ’իմանաք, թէ Ամենակալ Տէ՛րն ուղարկեց ինձ: 9 Ուստի ես իմ ձեռքս անոնց վրայ պիտի շարժեմ Ու անոնք իրենց ծառաներէն պիտի կողոպտուին»։Ու պիտի գիտնաք թէ զօրքերու Տէրը զիս ղրկեր է։ 2:9: Զի ահաւասիկ ես ածից զձեռն իմ ՚ի վերայ նոցա. եւ եղիցին յաւա՛ր ծառայեցուցիչքն նոցա. եւ ծանիջիք թէ Տէր ամենակալ առաքեաց զիս[10805]։ [10805] Ոմանք. Զի ահաւադիկ ես ածից։ 9 Ահաւասիկ ես իմ ձեռքը կը տարածեմ նրանց վրայ, նրանց ծառայեցնողները աւար կը դառնան, եւ դուք կ’իմանաք, թէ Ամենակալ Տէ՛րն ուղարկեց ինձ: 9 Ուստի ես իմ ձեռքս անոնց վրայ պիտի շարժեմ Ու անոնք իրենց ծառաներէն պիտի կողոպտուին»։Ու պիտի գիտնաք թէ զօրքերու Տէրը զիս ղրկեր է։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:92:9 И вот, Я подниму руку Мою на них, и они сделаются добычею рабов своих, и тогда узнаете, что Господь Саваоф послал Меня. For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me:2:9 καὶ και and; even ἐγὼ εγω I ἔσομαι ειμι be αὐτῇ αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master τεῖχος τειχος wall πυρὸς πυρ fire κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even εἰς εις into; for δόξαν δοξα glory ἔσομαι ειμι be ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him 2:9 כִּ֠י kˌî כִּי that הִנְנִ֨י hinnˌî הִנֵּה behold מֵנִ֤יף mēnˈîf נוף swing אֶת־ ʔeṯ- אֵת [object marker] יָדִי֙ yāḏˌî יָד hand עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and הָי֥וּ hāyˌû היה be שָׁלָ֖ל šālˌāl שָׁלָל plunder לְ lᵊ לְ to עַבְדֵיהֶ֑ם ʕavᵊḏêhˈem עֶבֶד servant וִֽ wˈi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּֽי־ kˈî- כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁלָחָֽנִי׃ ס šᵊlāḥˈānî . s שׁלח send 2:9. quia ecce ego levo manum meam super eos et erunt praedae his qui serviebant sibi et cognoscetis quia Dominus exercituum misit meFor behold, I lift up my hand upon them, and they shall be a prey to those that served them: and you shall know that the Lord of hosts sent me. 9. For, behold, I will shake mine hand over them, and they shall be a spoil to those that served them: and ye shall know that the LORD of hosts hath sent me. 2:9 И вот, Я подниму руку Мою на них, и они сделаются добычею рабов своих, и тогда узнаете, что Господь Саваоф послал Меня. 2:9 καὶ και and; even ἐγὼ εγω I ἔσομαι ειμι be αὐτῇ αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master τεῖχος τειχος wall πυρὸς πυρ fire κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even εἰς εις into; for δόξαν δοξα glory ἔσομαι ειμι be ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him 2:9 כִּ֠י kˌî כִּי that הִנְנִ֨י hinnˌî הִנֵּה behold מֵנִ֤יף mēnˈîf נוף swing אֶת־ ʔeṯ- אֵת [object marker] יָדִי֙ yāḏˌî יָד hand עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and הָי֥וּ hāyˌû היה be שָׁלָ֖ל šālˌāl שָׁלָל plunder לְ lᵊ לְ to עַבְדֵיהֶ֑ם ʕavᵊḏêhˈem עֶבֶד servant וִֽ wˈi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּֽי־ kˈî- כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁלָחָֽנִי׃ ס šᵊlāḥˈānî . s שׁלח send 2:9. quia ecce ego levo manum meam super eos et erunt praedae his qui serviebant sibi et cognoscetis quia Dominus exercituum misit me ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For behold, I lift up my hand upon them, and they shall be a prey to those that served them: and you shall know that the Lord of hosts sent me. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:9: I will shake mine hand upon them - I will threaten first, and then stretch out my hand of judgment against them.A spoil to their servants - To those whom they had formerly subjected to their sway. As the Babylonians to the Medes and Persians; and so of the rest in the subversion of empires. Albert Barnes: Notes on the Bible - 18342:9: For behold I will shake My hand against them - As God promised of old against the enemies of His people , and they shall be a spoil to those who served them habitually.And ye shall know that the Lord of hosts hath sent Me - Theodoret: "He was sent, not as God, but as Man. For as God He is equal to the Father. For He saith, "I am in the Father and the Father in Me, and, The Father who dwelleth in Me He doeth the works" Joh 14:10, and, "I and My Father are one" Joh 10:30, and "He who hath seen Me hath seen the Father" Joh 14:9. But He is sent, as man, fulfilling the dispensation for us, not lessening the divine nature. The prophet then intimated not the duality only, but the equality of the persons." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:9: I will: Isa 10:32, Isa 11:15, Isa 13:2, Isa 19:16and they: Isa 14:2, Isa 33:1, Isa 33:23; Jer 27:7; Eze 39:10; Hab 2:8, Hab 2:17; Zep 2:9 and ye: Zac 2:8, Zac 4:9, Zac 6:15; Jer 28:9; Joh 13:19, Joh 16:4 Geneva 15992:9 For, behold, I will shake my hand (l) upon them, and (m) they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath (n) sent me.(l) Upon the heathen your enemies. (m) They will be your servants, as you have been theirs. (n) This must necessarily be understood of Christ, who being God equal with his Father, was sent, as he was Mediator to dwell in his Church and to govern them. John Gill2:9 For, behold, I will shake mine hand upon them,.... The nations; either the Babylonian, or the antichristian states; meaning, that he would exert his power, and inflict punishment on them, and utterly destroy them; which would be done by the bare shaking of his hand:and they shall be a spoil to their servants; as the Babylonians were to the Persians; not through Cyrus, which had been done; but through Darius, who took Babylon, after a siege of twenty months, and put great numbers to death; and all became a spoil to the Persians, who had been their servants: or the ten kings, that gave their kingdoms to the beast, and were subject to him; but now shall hate the whore, and eat her flesh; and all her riches and revenues shall be a spoil unto them, and be divided among them, Rev_ 17:12, and ye shall know that the Lord of hosts hath sent me; either the Prophet Zechariah, that he was a true prophet, and had his mission from the Lord of hosts, as will appear by the accomplishment of these prophecies; or rather Christ, sent by God the Father; and who will be known and owned by the Jews, as well as by the Gentiles, to be the sent of God, when they shall be converted, and antichrist shall be destroyed. Kimchi refers this, and the following verse Zech 2:10, to the times of the Messiah. John Wesley2:9 Upon them - Against the nation that doth violence to my people. Unto their servants - Unto the Jews, who were first spoiled by, and then made servants to them. Hath sent me - To inform them of my father's will.Robert Jamieson, A. R. Fausset and David Brown2:9 shake . . . hand--A mere wave of God's hand can prostrate all foes (compare Ruth 1:13; Job 31:21; Is 11:15; Is 19:16; Acts 13:11).a spoil to their servants--to the Jews whom they had once as their slaves (compare Is 14:2). As the Jews' state between the return from Babylon and Christ's coming was checkered with much adversity, this prophecy can only have its fulfilment under Christ. sent me-- (Is 48:16; Is 61:1; Jn 10:36). |
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2:102:10: Խնդա՛ եւ ուրա՛խ լեր դուստր Սիոնի. զի ահա ես եկից եւ բնակեցա՛յց ՚ի միջի քում՝ ասէ Տէր. Խնդա եւ ուրախ լեր, դուստր Սիոնի. զի ահա ես եկից եւ բնակեցայց ի միջի քում, ասէ Տէր:10 «Խնդա՛ եւ ուրախացիր, դո՛ւստր Սիոնի, քանի որ ահա ես կը գամ եւ կը բնակուեմ քո մէջ, - ասում է Տէրը, - 10 «Ցնծա՛ եւ ուրախացի՛ր, ո՛վ Սիօնի աղջիկ, Քանզի ահա ես կու գամ Ու քու մէջդ պիտի բնակիմ», կ’ըսէ Տէրը։ 2:10: Խնդա՛ եւ ուրա՛խ լեր դուստր Սիոնի. զի ահա ես եկից եւ բնակեցա՛յց ՚ի միջի քում՝ ասէ Տէր. 10 «Խնդա՛ եւ ուրախացիր, դո՛ւստր Սիոնի, քանի որ ահա ես կը գամ եւ կը բնակուեմ քո մէջ, - ասում է Տէրը, - 10 «Ցնծա՛ եւ ուրախացի՛ր, ո՛վ Սիօնի աղջիկ, Քանզի ահա ես կու գամ Ու քու մէջդ պիտի բնակիմ», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:102:10 Ликуй и веселись, дщерь Сиона! Ибо вот, Я приду и поселюсь посреди тебя, говорит Господь. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD:2:10 ὦ ω.1 oh! ὦ ω.1 oh! φεύγετε φευγω flee ἀπὸ απο from; away γῆς γη earth; land βορρᾶ βορρας north wind λέγει λεγω tell; declare κύριος κυριος lord; master διότι διοτι because; that ἐκ εκ from; out of τῶν ο the τεσσάρων τεσσαρες four ἀνέμων ανεμος gale τοῦ ο the οὐρανοῦ ουρανος sky; heaven συνάξω συναγω gather ὑμᾶς υμας you λέγει λεγω tell; declare κύριος κυριος lord; master 2:10 רָנִּ֥י ronnˌî רנן cry of joy וְ wᵊ וְ and שִׂמְחִ֖י śimḥˌî שׂמח rejoice בַּת־ baṯ- בַּת daughter צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion כִּ֧י kˈî כִּי that הִנְנִי־ hinnî- הִנֵּה behold בָ֛א vˈā בוא come וְ wᵊ וְ and שָׁכַנְתִּ֥י šāḵantˌî שׁכן dwell בְ vᵊ בְּ in תֹוכֵ֖ךְ ṯôḵˌēḵ תָּוֶךְ midst נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:10. lauda et laetare filia Sion quia ecce ego venio et habitabo in medio tui ait DominusSing praise, and rejoice, O daughter of Sion: for behold I come, and I will dwell in the midst of thee: saith the Lord. 10. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD. 2:10 Ликуй и веселись, дщерь Сиона! Ибо вот, Я приду и поселюсь посреди тебя, говорит Господь. 2:10 ὦ ω.1 oh! ὦ ω.1 oh! φεύγετε φευγω flee ἀπὸ απο from; away γῆς γη earth; land βορρᾶ βορρας north wind λέγει λεγω tell; declare κύριος κυριος lord; master διότι διοτι because; that ἐκ εκ from; out of τῶν ο the τεσσάρων τεσσαρες four ἀνέμων ανεμος gale τοῦ ο the οὐρανοῦ ουρανος sky; heaven συνάξω συναγω gather ὑμᾶς υμας you λέγει λεγω tell; declare κύριος κυριος lord; master 2:10 רָנִּ֥י ronnˌî רנן cry of joy וְ wᵊ וְ and שִׂמְחִ֖י śimḥˌî שׂמח rejoice בַּת־ baṯ- בַּת daughter צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion כִּ֧י kˈî כִּי that הִנְנִי־ hinnî- הִנֵּה behold בָ֛א vˈā בוא come וְ wᵊ וְ and שָׁכַנְתִּ֥י šāḵantˌî שׁכן dwell בְ vᵊ בְּ in תֹוכֵ֖ךְ ṯôḵˌēḵ תָּוֶךְ midst נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:10. lauda et laetare filia Sion quia ecce ego venio et habitabo in medio tui ait Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Sing praise, and rejoice, O daughter of Sion: for behold I come, and I will dwell in the midst of thee: saith the Lord. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170610 Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD. 11 And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee. 12 And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. 13 Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.Here is, I. Joy proclaimed to the church of God, to the daughter of Zion, that had separated herself from the daughter of Babylon. The Jews that had returned were in distress and danger, their enemies in the neighbourhood were spiteful against them, their friends that remained in Babylon were cool towards them, shy of them, and declined coming in to their assistance; and yet they are directed to sing, and to rejoice even in tribulation. Note, Those that have recovered their purity, and integrity, and spiritual liberty, though they have not yet recovered their outward prosperity, have reason to sing and rejoice, to give glory to God and take comfort to themselves. I. God will have a people among them. If their brethren in Babylon will not come to them, those of other nations shall, and shall replenish Jerusalem and the cities of Judah: Many nations shall be joined to the Lord in that day that are now at a distance from him and strangers to him. The Jewish nation, after the captivity, multiplied very much, by the accession of proselytes to it, that were naturalized, and were entitled to all the privileges of native Israelites, and perhaps they were equal in number; and therefore Paul mentions it as an honour to him which many Jews had not, that he was of the tribe of Benjamin, a Hebrew of the Hebrews, Phil. iii. 5. And this was an earnest of the bringing in of the Gentiles into the christian church and in that this and other similar promises were to have their full accomplishment. It was therefore strange that that should be so great an offence to the Jews, as we find it was in the apostles' times, which was promised them as a blessing in the prophets' times--that many nations should be joined to the Lord. And, as there had been one law, so should there be one gospel for the stranger and for those born in the land; whatever nation they come from, when they join themselves to the Lord, they shall be my people, as dear to God as ever Israel had been. Note, God will own those for his people who with purpose of heart join themselves to him; and, when many do so, we ought to look upon them, not with a jealous eye, but with a joyful one. Angels rejoice, and therefore so should the daughter of Zion, when many nations are joined to the Lord. II. They shall have his presence among them: Sing and rejoice, for I come. Those to whom God comes have reason to rejoice, for he will be to them their chief joy. God will come, not to make them a visit only, but to reside with them and preside over them: I will dwell in the midst of thee (v. 10), and it is repeated (v. 11), because it was to have a double accomplishment, 1. In the dedication of the temple, in their regularly observing all God's institutions there and God's owning them therein. Those have God dwelling in the midst of them that have his ordinances administered in their purity, and a divine power going along with them; with these tokens of God's presence the Jewish church was blessed, after this, as much as ever. 2. In the incarnation of Christ. He that here promises to dwell among them is that Lord whom the Lord of hosts has sent (v. 11), and therefore must be the Lord Jesus, who came and dwelt in the midst of the Jewish nation, the eternal Word, that was made flesh, and dwelt among us. This was the great honour reserved for that nation in its last days; the promise of it effectually secured their continuance till it was accomplished. They could not be destroyed while that blessing was in them; and the prospect of it, according to the promise, was the great support and comfort of those who looked for redemption in Jerusalem. It is promised that when Christ comes and dwells among them they shall know that the Lord of hosts has sent him; all that were Israelites indeed were made to know it; sufficient proofs were given of it by the miracles Christ wrought, so that they might have known it, and yet there were those that perished in ignorance and unbelief, that would not know it, for, if they had known it, they would not have crucified the Lord of glory. III. They shall have all their ancient dignities and privileges restored to them again, v. 12. 1. Canaan shall be a holy land again, not polluted by sin as it had been formerly, not profaned by the enemies as it had been of late; it shall be an enclosure again, and not laid in common. 2. Judah shall be in this holy land, shall inhabit it, and enjoy the comfort of it, and no longer be lost and scattered in Babylon. 3. Judah shall be God's portion, which he will delight in, which shall be dear to him, by which he will be served, and in which he will be glorified. The Lord's portion is his people. 4. God will inherit Judah again as his portion, will claim his interest, and recover the possession out of the hands of those that had invaded his right. He will protect his people and govern them as a man does his inheritance, and will be at home among them. 5. He will choose Jerusalem again, as he had chosen it formerly, to put his name there; he will renew and confirm the choice, and continue it a chosen place, till it must resign its honours to the Jerusalem that is from above. Though the election seemed to be set aside for a while, yet it shall obtain. II. Here is silence proclaimed to all the world besides, v. 13. The daughter of Zion must sing, but all flesh must be silent. Observe here, 1. A very awful description of God's appearances for the relief of his people. He is raised up out of his holy habitation; as a man out of sleep (Ps. xliv. 23; lxxviii. 65), or as a man entering with resolution upon a business that he will go through with. Heaven is his holy habitation above; thence we must expect him to appear, Isa. lxiv. 1. His temple is so in this lower world; thence from between the cherubim he will shine forth, Ps. lxxx. 1. He is about to do something unusual, unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected. 2. A seasonable caution and direction at such a time: Be silent, O all flesh! before the Lord--before Christ and his grace (let not flesh object against the methods he takes)--before God and his providence; the enemies of the church shall be silenced; all iniquity shall stop her mouth. The friends of the church also must be silent. Leave it to God to take his own way, and neither prescribe to him what he should do nor quarrel with him whatever he does. Be still, and know that he is God. Stand still, and see his salvation. See Hab. ii. 20; Zeph. i. 7. Silently acquiesce in his holy will, and patiently wait the issue, as those who are assured that when God is raised up out of his holy habitation he will not retreat, nor sit down again, till he has accomplished his whole work. Adam Clarke: Commentary on the Bible - 18312:10: I will dwell in the midst of thee, saith the Lord - This must chiefly refer to the Christian church, in which God ever dwells by the power of his Spirit, as he had done by the symbol of his presence in the first Jewish temple.Albert Barnes: Notes on the Bible - 18342:10: Sing and rejoice, O daughter of Zion - It is a great jubilee of joy, to which Zion is invited. Thrice beside is she invited with this same word, and all for the restored or renewed Presence of God. "Cry aloud for joy, thou barren which bare not" Isa 54:1, as here, on the coming in of the Gentiles, "Cry aloud for joy, O daughter of Zion; jubilate, O Israel; rejoice and exult with all the heart, O daughter of Jerusalem; the Lord, the King of Israel, is in the midst of thee" Zep 3:14-15. "Shout and cry aloud for joy, O inhabitant of Zion; for great in the midst of thee is the Holy One of Israel" Isa 12:6. The source of joy is a fresh coming of God, a coming, whereby He should dwell abidingly among them: truly what is this, but the Incarnation? As John saith, "The Word was made Flesh and dwelt among us" Joh 1:14; and, "Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and shall be their God" Rev 21:3.Cyril: "Hence too you may learn how great a subject of contentment above is the Presence of the Saviour upon earth. He could not then but bid the spiritual Zion, "which is the Church of the Living God" Ti1 3:15, the most sacred multitude of those saved by faith, to cry aloud for joy and rejoice. But it was announced that He should come and be in the midst of her. For John saith to us, The Word "was in the world" Joh 1:10, and, being God, was not severed from His creatures, but He was Himself the Source of life to all living, and holding all things together to well-being and life; but "the world knew Him not" Joh 1:10 : for it worshiped the creature. But He came among us, when, taking our likeness, He was conceived by the holy Virgin, and "was seen upon earth and conversed with men" , and the divine David witnesseth saying, "Our God shall come manifestly, and shall not keep silence" Psa 50:3. Then also was there a haven for the Gentiles. For now no longer was the race of Israel alone taught, but the whole earth was engoldened with the evangelical preachings, and in every nation and country "great is His Name." Jerome: "This too is to be understood of the Person of the Lord, that He exhorts His people, being restored from the captivity to their former abode, to be glad and rejoice, because the Lord Himself cometh and dwelleth in the midst of her, and many nations shall believe in Him, of whom it is said, "Ask of Me and I will give Thee nations for Thine inheritance, and the ends of the earth for Thy possession" Psa 2:8, and He shall dwell in the midst of them, as He saith to His disciples, "Lo, I am with you always, even unto the end of the world" Mat 28:20. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:10: and rejoice: Zac 9:9; Psa 47:1-9, Psa 98:1-3; Isa 12:6, Isa 35:10, Isa 40:9, Isa 42:10, Isa 51:11, Isa 52:9, Isa 52:10; Isa 54:1, Isa 61:10, Isa 65:18, Isa 65:19, Isa 66:14; Jer 30:19, Jer 31:12, Jer 33:11; Zep 3:14, Zep 3:15; Phi 4:4lo: Zac 14:5; Psa 40:7; Isa 40:9-11; Mal 3:1 and I: Zac 8:3; Lev 26:12; Psa 68:18; Eze 37:27; Zep 3:17; Mat 28:20; Joh 1:14; Joh 14:23; Co2 6:15, Co2 6:16; Rev 2:1, Rev 21:3 Carl Friedrich Keil and Franz Delitzsch2:10The daughter Zion is to rejoice at this sending of the angel of the Lord. Zech 2:10. "Exult and rejoice, O daughter Zion: for, behold, I come, and dwell in the midst of thee, is the saying of Jehovah. Zech 2:11. And many nations will attach themselves to Jehovah in that day, and become a people to me: and I dwell in the midst of thee; and thou wilt know that Jehovah of hosts hath sent me to thee." The daughter Zion, or the church of the Lord, delivered out of Babel, is to rejoice with joy, because her glorification is commencing now. The Lord comes to her in His angel, in whom are His name (Ex 23:21), and His face (Ex 33:14), i.e., the angel of His face (Is 63:9), who reveals His nature, to dwell in the midst of her. This dwelling of Jehovah, or of His angel, in the midst of Zion, is essentially different from the dwelling of Jehovah in the Most Holy Place of His temple. It commences with the coming of the Son of God in the flesh, and is completed by His return in glory (Jn 1:14 and Rev_ 21:3). Then will many, or powerful, nations, attach themselves to Jehovah, and become His people (cf. Zech 8:20-21; Is 14:1). This kingdom of God, which has hitherto been restricted to Israel, will be spread out and glorified by the reception of the heathen nations which are seeking God (Mic 4:2). The repetition of the expression, "I dwell in the midst of thee," merely serves as a stronger asseveration of this brilliant promise; and the same remark applies to the repetition of וידעתּ וגו (and thou shalt now): see at Zech 2:13. Jerusalem will thereby receive the expansion shown to the prophet in Zech 2:4; and through the dwelling of God in the midst of her, the promise in Zech 2:5 will also be fulfilled. The next verse refers to this. John Gill2:10 Sing and rejoice, O daughter of Zion,.... Or, "congregation of Zion", as the Targum paraphrases it; the Jewish church, great numbers of that people being converted, and in a church state; or the whole Christian church at this time, consisting of Jews and Gentiles, who are called upon to rejoice and sing at the destruction of antichrist; see Rev_ 18:20 and because of the presence of God in the midst of them, as follows:for, lo, I come; not in the flesh: this is not to be understood of the incarnation of Christ; or of his coming in human nature to dwell in the land of Judea; but of his spiritual coming in the latter day, to set up his kingdom in the world, in a more visible and glorious manner: and I will dwell in the midst of thee, saith the Lord; the presence of Christ in his churches, and with his people, in attendance on his word and ordinances, will be very manifest and constant in the latter day. John Wesley2:10 I come - To execute judgments on thine adversaries, and to compleat thy deliverance and salvation. I will dwell - This was fulfilled in part to the Jews, but more fully to the gospel church.Robert Jamieson, A. R. Fausset and David Brown2:10 I will dwell in . . . midst of thee--primarily at Messiah's first advent (Ps 40:7; Jn 1:14; Col 2:9; Ti1 3:16); more fully at His second advent (Is 40:10). So Zech 9:9, where see on Zech 9:9 (Is 12:6; Ezek 37:27; Zeph 3:14). Meanwhile God dwells spiritually in His people (2Cor 6:16). |
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2:112:11: եւ ապաւինեսցին ազգ բազումք ՚ի Տէր յաւուր յայնմիկ. եւ եղիցի՛ն նմա ժողովուրդ, եւ բնակեսցին ՚ի միջի քում. եւ ծանիցես՝ թէ Տէր ամենակալ առաքեաց զիս առ քեզ[10806]։ [10806] Ոմանք. Ազգք բազումք... եղիցին նմա ժողովուրդք եւ բնակիցեն... թէ Տէր Աստուած ամենակալ ա՛՛։ եւ [27]ապաւինեսցին ազգք բազումք ի Տէր յաւուր յայնմիկ, եւ եղիցին [28]նմա ժողովուրդ, եւ բնակեսցին`` ի միջի քում. եւ ծանիցես թէ Տէր ամենակալ առաքեաց զիս առ քեզ:11 եւ այդ օրը շատ ազգեր կ’ապաւինեն Տիրոջը, նրա ժողովուրդը կը դառնան ու կը բնակուեն քո մէջ»: Երբ դա պատահի, դու կ’իմանաս, թէ Ամենակալ Տէ՛րն ուղարկեց ինձ քեզ մօտ: 11 «Այն օրը շատ ազգեր Տէրոջը պիտի յարին Ու ինծի ժողովուրդ պիտի ըլլան։Ես քու մէջդ պիտի բնակիմ»։Ու պիտի գիտնաս թէ զօրքերու Տէրը զիս քեզի ղրկեր է։ 2:11: եւ ապաւինեսցին ազգ բազումք ՚ի Տէր յաւուր յայնմիկ. եւ եղիցի՛ն նմա ժողովուրդ, եւ բնակեսցին ՚ի միջի քում. եւ ծանիցես՝ թէ Տէր ամենակալ առաքեաց զիս առ քեզ[10806]։ [10806] Ոմանք. Ազգք բազումք... եղիցին նմա ժողովուրդք եւ բնակիցեն... թէ Տէր Աստուած ամենակալ ա՛՛։ 11 եւ այդ օրը շատ ազգեր կ’ապաւինեն Տիրոջը, նրա ժողովուրդը կը դառնան ու կը բնակուեն քո մէջ»: Երբ դա պատահի, դու կ’իմանաս, թէ Ամենակալ Տէ՛րն ուղարկեց ինձ քեզ մօտ: 11 «Այն օրը շատ ազգեր Տէրոջը պիտի յարին Ու ինծի ժողովուրդ պիտի ըլլան։Ես քու մէջդ պիտի բնակիմ»։Ու պիտի գիտնաս թէ զօրքերու Տէրը զիս քեզի ղրկեր է։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:112:11 И прибегнут к Господу многие народы в тот день, и будут Моим народом; и Я поселюсь посреди тебя, и узнаешь, что Господь Саваоф послал Меня к тебе. And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee:2:11 εἰς εις into; for Σιων σιων Siōn; Sion ἀνασῴζεσθε ανασωζω the κατοικοῦντες κατοικεω settle θυγατέρα θυγατηρ daughter Βαβυλῶνος βαβυλων Babylōn; Vavilon 2:11 וְ wᵊ וְ and נִלְווּ֩ nilwˌû לוה accompany גֹויִ֨ם ḡôyˌim גֹּוי people רַבִּ֤ים rabbˈîm רַב much אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he וְ wᵊ וְ and הָ֥יוּ hˌāyû היה be לִ֖י lˌî לְ to לְ lᵊ לְ to עָ֑ם ʕˈām עַם people וְ wᵊ וְ and שָׁכַנְתִּ֣י šāḵantˈî שׁכן dwell בְ vᵊ בְּ in תֹוכֵ֔ךְ ṯôḵˈēḵ תָּוֶךְ midst וְ wᵊ וְ and יָדַ֕עַתְּ yāḏˈaʕat ידע know כִּי־ kî- כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁלָחַ֥נִי šᵊlāḥˌanî שׁלח send אֵלָֽיִךְ׃ ʔēlˈāyiḵ אֶל to 2:11. et adplicabuntur gentes multae ad Dominum in die illa et erunt mihi in populum et habitabo in medio tui et scies quia Dominus exercituum misit me ad teAnd many nations shall be joined to the Lord in that day, and they shall be my people, and I will dwell in the midst of thee: and thou shalt know that the Lord of hosts hath sent me to thee. 11. And many nations shall join themselves to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee. 2:11 И прибегнут к Господу многие народы в тот день, и будут Моим народом; и Я поселюсь посреди тебя, и узнаешь, что Господь Саваоф послал Меня к тебе. 2:11 εἰς εις into; for Σιων σιων Siōn; Sion ἀνασῴζεσθε ανασωζω the κατοικοῦντες κατοικεω settle θυγατέρα θυγατηρ daughter Βαβυλῶνος βαβυλων Babylōn; Vavilon 2:11 וְ wᵊ וְ and נִלְווּ֩ nilwˌû לוה accompany גֹויִ֨ם ḡôyˌim גֹּוי people רַבִּ֤ים rabbˈîm רַב much אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he וְ wᵊ וְ and הָ֥יוּ hˌāyû היה be לִ֖י lˌî לְ to לְ lᵊ לְ to עָ֑ם ʕˈām עַם people וְ wᵊ וְ and שָׁכַנְתִּ֣י šāḵantˈî שׁכן dwell בְ vᵊ בְּ in תֹוכֵ֔ךְ ṯôḵˈēḵ תָּוֶךְ midst וְ wᵊ וְ and יָדַ֕עַתְּ yāḏˈaʕat ידע know כִּי־ kî- כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁלָחַ֥נִי šᵊlāḥˌanî שׁלח send אֵלָֽיִךְ׃ ʔēlˈāyiḵ אֶל to 2:11. et adplicabuntur gentes multae ad Dominum in die illa et erunt mihi in populum et habitabo in medio tui et scies quia Dominus exercituum misit me ad te ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And many nations shall be joined to the Lord in that day, and they shall be my people, and I will dwell in the midst of thee: and thou shalt know that the Lord of hosts hath sent me to thee. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411. Но милосердие Иеговы по отношению к Иерусалиму и Своему народу, имеющее выразиться в собрании всего Израиля и во вселении Бога на Сионе, обнаружится еще и в том, что многие языческие народы будут обращаться к Господу и присоединяться к Его народу.Adam Clarke: Commentary on the Bible - 18312:11: Many nations shall be joined to the Lord - This most certainly belongs to the Christian church. No nation or people ever became converts to the Jewish religion, but whole nations have embraced the faith of our Lord Jesus Christ.Albert Barnes: Notes on the Bible - 18342:11: And many nations shall join themselves - cleaving to Him by a close union. Isaiah had so spoken of single proselytes Isa 56:3-6; Jeremiah had used the word of Israel's self-exhortation after the return from Babylon; "going and weeping," they shall go and seek the Lord their God, saying, "Come and let us join ourselves unto the Lord, in a perpetual covenant that shall not be forgotten" Jer 50:4-5. This Zechariah now predicts of "many nations." The Jews were scarcely half-restored themselves, a mere handful. They had wrought no conversions among the pagan, yet prophecy continues its unbroken voice, "many nations shall join themselves unto the Lord."And shall be My people - Literally, "be to Me a people." This is exactly the history of the Christian church, unity amid diversity; many nations still retaining their national existence, yet owned by God as one people and His own. The words are those in which God adopted Israel in Egypt; "I will take you to Me for a people, and I will be your God" Exo 6:7. This was the covenant with them, "that thou shouldest enter into covenant with the Lord thy God, that He may establish thee today for a people unto Himself, and that he may be unto thee a God" (Deu 29:12-13, add Lev 26:12; Deu 27:9; Sa1 12:22; Sa2 7:23-24; Kg2 11:17; Ch1 17:22; Ch2 23:16; Jer 7:23; Jer 11:4). The contrary was the title of the pagan, "not a people; with whom God said, I will move Israel to jealousy" Deu 32:21. The closeness of union Jeremiah expresses; "As the girdle cleaveth to the loins of a man, so have I caused to cleave to Me the whole house of Israel and the whole house of Judah, saith the Lord, that they might be unto Me for a people and for a name and for a praise and for a glory" Jer 13:11. This was the object of the existence of Israel; to this it was to be restored Jer 24:7; Jer 30:22; Jer 31:1; Jer 32:38 by conversion Eze 11:20; Eze 14:11; Eze 36:28; Eze 37:23, Eze 37:27; Zac 8:8; to this special privilege of Israel "many nations" were to be admitted; yet not so as to be separate from Israel, for He adds, "and I will dwell in, the midst of thee," Judah. God would dwell in His Church, formed of Israel and the Gentiles, yet so that the Gentiles should be grafted into Israel, becoming one with them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:11: many: Zac 8:20-23; Psa 22:27-30, Psa 68:29-31, Psa 72:8-11, Psa 72:17; Isa 2:2-5, Isa 11:9, Isa 11:10; Isa 19:24, Isa 19:25, Isa 42:1-4, Isa 45:14, Isa 49:6, Isa 49:7, Isa 49:22, Isa 49:23, Isa 52:10, Isa 60:3-7, Isa 66:19; Jer 16:19; Mal 1:11; Luk 2:32; Act 28:28; Pe1 2:9, Pe1 2:10; Rev 11:15in that day: Zac 3:10 my people: Exo 12:49 thou: Zac 2:9; Eze 33:33; Joh 17:21, Joh 17:23, Joh 17:25 John Gill2:11 And many nations shall be joined to the Lord in that day,.... The Gospel will be preached in all nations, and multitudes will be converted, and embrace and profess the Christian religion, and join themselves to the churches of Christ, which, in the New Testament, is expressed by being joined to the Lord, Acts 5:13 see Jer 50:5,and shall be my people; shall appear to be so, who before were not the people of God; did not profess themselves, and were not known to be, the people of God, though they secretly were in the counsel and covenant of God; but now, being called by grace, they become openly and manifestly his people, 1Pet 2:10, and I will dwell in the midst of thee; in the church, consisting of people of many nations, as well as of Jews: and thou shall know that the Lord of hosts hath sent me unto thee; to the Jews, as well as to the Gentiles; See Gill on Zech 2:9. John Wesley2:11 Shall be joined - Shall worship the God of Israel. In that day - When Christ shall come in the flesh, and take down the partition wall. Sent me - The Messiah.Robert Jamieson, A. R. Fausset and David Brown2:11 many nations . . . joined to the Lord in that day--The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of the Gentiles (3Kings 8:41). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending offerings [GROTIUS]. But all this is but a shadow of the future conversion of the Gentiles which shall result from Jehovah dwelling in Jerusalem (Ps 102:15-16; Phil 2:10-11).sent me unto thee--"unto thee" is here added to the same formula (Zech 2:9). Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the judgments inflicted by Him on her foes. Subsequently, she shall know experimentally the particular sending of Messiah unto her. Jehovah here says, "I will dwell," and then that JEHOVAH of hosts sent Him; therefore Jehovah the Sender and Jehovah the Sent must be One. |
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2:122:12: Եւ ժառանգեսցէ Տէր զՅուդայ զբաժին իւր յերկրին սրբութեան, եւ հաճեսցի՛ միւսանգամ ընդ Երուսաղէմ[10807]. [10807] Ոմանք. ԶՅուդա եւ զբաժին իւր։ Եւ ժառանգեսցէ Տէր զՅուդայ զբաժին իւր յերկրին սրբութեան, եւ [29]հաճեսցի միւսանգամ ընդ Երուսաղէմ:12 Տէրը կը ժառանգի Յուդայի երկիրը որպէս իր բաժինը սուրբ երկրում, նա նորից բարեհաճ կը լինի Երուսաղէմի հանդէպ, 12 Տէրը, սուրբ երկրին մէջ Որպէս իր բաժինը Յուդան պիտի ժառանգէ Ու նորէն Երուսաղէմը պիտի ընտրէ։ 2:12: Եւ ժառանգեսցէ Տէր զՅուդայ զբաժին իւր յերկրին սրբութեան, եւ հաճեսցի՛ միւսանգամ ընդ Երուսաղէմ[10807]. [10807] Ոմանք. ԶՅուդա եւ զբաժին իւր։ 12 Տէրը կը ժառանգի Յուդայի երկիրը որպէս իր բաժինը սուրբ երկրում, նա նորից բարեհաճ կը լինի Երուսաղէմի հանդէպ, 12 Տէրը, սուրբ երկրին մէջ Որպէս իր բաժինը Յուդան պիտի ժառանգէ Ու նորէն Երուսաղէմը պիտի ընտրէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:122:12 Тогда Господь возьмет во владение Иуду, Свой удел на святой земле, и снова изберет Иерусалим. And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again:2:12 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ὀπίσω οπισω in back; after δόξης δοξα glory ἀπέσταλκέν αποστελλω send off / away με με me ἐπὶ επι in; on τὰ ο the ἔθνη εθνος nation; caste τὰ ο the σκυλεύσαντα σκυλευω you διότι διοτι because; that ὁ ο the ἁπτόμενος απτομαι grasp; touch ὑμῶν υμων your ὡς ως.1 as; how ἁπτόμενος απτομαι grasp; touch τῆς ο the κόρης κορη the ὀφθαλμοῦ οφθαλμος eye; sight αὐτοῦ αυτος he; him 2:12 וְ wᵊ וְ and נָחַ֨ל nāḥˌal נחל take possession יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah חֶלְקֹ֔ו ḥelqˈô חֵלֶק share עַ֖ל ʕˌal עַל upon אַדְמַ֣ת ʔaḏmˈaṯ אֲדָמָה soil הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וּ û וְ and בָחַ֥ר vāḥˌar בחר examine עֹ֖וד ʕˌôḏ עֹוד duration בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 2:12. et possidebit Dominus Iudam partem suam in terra sanctificata et eliget adhuc HierusalemAnd the Lord shall possess Juda his portion in the sanctified land: and he shall yet choose Jerusalem. 12. And the LORD shall inherit Judah as his portion in the holy land, and shall yet choose Jerusalem. 2:12 Тогда Господь возьмет во владение Иуду, Свой удел на святой земле, и снова изберет Иерусалим. 2:12 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ὀπίσω οπισω in back; after δόξης δοξα glory ἀπέσταλκέν αποστελλω send off / away με με me ἐπὶ επι in; on τὰ ο the ἔθνη εθνος nation; caste τὰ ο the σκυλεύσαντα σκυλευω you διότι διοτι because; that ὁ ο the ἁπτόμενος απτομαι grasp; touch ὑμῶν υμων your ὡς ως.1 as; how ἁπτόμενος απτομαι grasp; touch τῆς ο the κόρης κορη the ὀφθαλμοῦ οφθαλμος eye; sight αὐτοῦ αυτος he; him 2:12 וְ wᵊ וְ and נָחַ֨ל nāḥˌal נחל take possession יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah חֶלְקֹ֔ו ḥelqˈô חֵלֶק share עַ֖ל ʕˌal עַל upon אַדְמַ֣ת ʔaḏmˈaṯ אֲדָמָה soil הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וּ û וְ and בָחַ֥ר vāḥˌar בחר examine עֹ֖וד ʕˌôḏ עֹוד duration בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 2:12. et possidebit Dominus Iudam partem suam in terra sanctificata et eliget adhuc Hierusalem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the Lord shall possess Juda his portion in the sanctified land: and he shall yet choose Jerusalem. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:12: The Lord shall inherit Judah his portion in the holy land - This is a promise of the final restoration of the Jews, and that they should be God's portion in their own land.Albert Barnes: Notes on the Bible - 18342:12: And the Lord shall inherit Judah His portion - The inheritance of the Lord is the title which God commonly gave to Israel (Deu 4:20; Deu 9:26, Deu 9:29; Sa1 26:19; Sa2 14:16; Sa2 20:19; Sa2 21:3; Kg1 8:51; Psa 28:9; Psa 33:12; Psa 68:10; Psa 78:62, Psa 78:71; Psa 119:1; Psa 106:40, Joe 2:17; Joe 3:2, (Hebrew) Isa 19:25; Isa 47:6; Jer 12:7-9; Jer 50:11). God is said to be the portion of Israel Jer 10:16; Jer 51:19; of the pious Psa 16:5; Psa 73:26; Psa 119:57; Psa 142:6; Lam 3:24; once only beside, is Israel said to be the portion of God Deu 32:9; once only is God said to inherit Israel, "Pardon our iniquity and our sin, and take us for thine inheritance" Exo 34:9. Zechariah unites the two rare idioms.In the holy land - The land is again made holy by God, and sanctified by His Presence. So He calls the place where He Rev_ealed Himself to Moses, "holy ground" Exo 3:5. So it is said, "the holy place" Lev 10:17; Lev 14:13, "the holy house" Ch1 29:3, "the holy ark" Ch2 35:3, "the holy city" Neh 11:1, Neh 11:18; Isa 48:2; Isa 52:1, "the holy mountain" Isa 27:13; Jer 31:23; Zac 8:3, "the holy people" Isa 62:12, "the holy chambers" (Eze 42:13 all), or, with reference to their relation to God who consecrates them, "My holy mountain" Psa 2:6; Isa 11:9; Isa 56:7; Isa 57:13; Isa 65:11, Isa 65:25; Isa 66:20; Eze 20:40; Joe 2:1; Joe 3:17; Oba 1:16. Zep 3:11, "Thy holy habitation" Exo 15:13, "Thy holy dwelling-place" (Deu 26:15. "His holy hab." Psa 68:6; Jer 25:30; Zac 2:1-13 :17) "thy holy temple" (Psa 5:8; Psa 79:1; Psa 138:2; Jon 2:5, Jon 2:8, "His holy temple," Mic 1:2; Hab 2:20), "Thy holy mountain" (Psa 15:1; Psa 43:3; Dan 9:16. "His holy hill," Psa 3:5; Psa 48:2; Psa 99:9), "Thy holy oracle" Psa 28:2, "Thy holy city" Dan 9:24, "cities" Isa 64:9, "His holy place" Psa 24:1-10 :, "His holy border." Psa 78:54. It is not one technical expression, as people now by a sort of effort speak of "the holy land." Everything which has reference to God is holy. The land is holy, not for any merits of theirs, but because God was worshiped there, was specially present there. It was an anticipation and type of "Thy holy Church throughout all the world doth acknowledge Thee." This land their fathers had "polluted with blood" Psa 106:38; God says, "they defiled My land" Jer 2:7; Jer 3:9; Jer 16:18; Ezekiel called her eminently, "the land that is not cleansed" Eze 22:24. Now God said, "I will remove the iniquity of the land" Zac 3:9, and she was again a holy land, as hallowed by Him. It is not a mere conversion of the pagan, But, as Isaiah Isa 2:3 and Micah Mic 4:2 foretold; a conversion, of which Jerusalem should be the center, as our Lord explained to the Apostles after His Resurrection, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem" Luk 24:47. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:12: inherit: Exo 19:5, Exo 19:6; Deu 32:9; Psa 82:8, Psa 135:4; Jer 10:16, Jer 51:19and shall: Zac 1:17; Isa 41:9 Carl Friedrich Keil and Franz Delitzsch2:12"And Jehovah will take possession of Judah as His portion in the holy land, and will yet choose Jerusalem. Zech 2:13. Be still, all flesh, before Jehovah; for He has risen up out of His holy habitation." The first hemistich of Zech 2:12 rests upon Deut 32:9, where Israel, as the chosen nation, is called the chēleq and nachălâh of Jehovah. This appointment of Israel to be the possession of Jehovah will become perfect truth and reality in the future, through the coming of the Lord. Yehūdâh is Judah as delivered, i.e., the remnant of the whole of the covenant nation. This remnant, after being gathered out of Babel, will dwell upon holy ground, or in a holy land, as the possession of the Lord. The holy land is the land of Jehovah (Hos 9:3); but this is not to be set down without reserve as identical with Palestine. On the contrary, every place where Jehovah may be is holy ground (cf. Ex 3:5); so that even Palestine is only holy when the Lord dwells there. And we must not limit the idea of the holy land in this passage to Palestine, because the idea of the people of God will be so expanded by the addition of nation nations, that it will not have room enough within the limits of Palestine; and according to Deut 32:4, even Jerusalem will no longer be a city with limited boundaries. The holy land reaches just as far as the nations, which have become the people of Jehovah by attaching themselves to Judah, spread themselves out over the surface of the earth. The words "choose Jerusalem again" round off the promise, just as in Zech 1:17; but in Zech 2:13 the admonition is added, to wait in reverential silence for the coming of the Lord to judgment, after Hab 2:20; and the reason assigned is, that the judgment will soon begin. נעור, niphal of עוּר (compare Ewald, 140, a; Ges. 72, Anm. 9), to wake up, or rise up from His rest (cf. Ps 44:24). מעון קדשׁו, the holy habitation of God, is heaven, as in Deut 26:15; Jer 25:30. The judgment upon the heathen world-power began to burst in a very short time. When Babylon revolted against the king of Persia, under the reign of Darius, a great massacre took place within the city after its re-capture, and its walls were destroyed, so that the city could not rise again to its ancient grandeur and importance. Compare with this the remark made in the comm. on Haggai, concerning the overthrow of the Persian empire and those which followed it. We have already shown, what a groundless hypothesis the opinion is, that the fulfilment was interrupted in consequence of Israel's guilt; and that as the result of this, the completion of it has been deferred for centuries, or even thousands of years. John Gill2:12 And the Lord shall inherit Judah his portion in the holy land,.... The Lord's people is his portion, and the lot of his inheritance; whom he has chosen, and calls as such, whether they be Jews or Gentiles; but here it seems to mean the believing Jews; who, it is very likely, upon their conversion, will be returned to their own land, here called "the holy land"; because formerly here the Lord's holy people dwelt, his holy sanctuary was, and his holy worship and ordinances were attended on; and where now he will possess and enjoy his people, and favour them with communion with himself:and shall choose Jerusalem again; after long trodden down of the Gentiles; as it formerly was a place of divine worship, so it shall be again; and which will be performed in it in a more spiritual and evangelical manner than ever; or it may respect the people of the Jews, who, being called by grace, this will be a kind of a renovation of their election, and an evidence of it; see Rom 11:26. John Wesley2:12 Shall inherit - Claim, recover, possess, and delight in, as a man doth in his paternal inheritance.Robert Jamieson, A. R. Fausset and David Brown2:12 Judah his portion in the holy land--Lest the joining of the Gentile "nations to Jehovah" (Zech 2:11) should lead the Jews to fear that their peculiar relation to Him (Deut 4:20; Deut 9:29; Deut 32:9) as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again."choose Jerusalem again--The course of God's grace was interrupted for a time, but His covenant was not set aside (Rom 11:28-29); the election was once for all, and therefore shall hold good for ever. |
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2:132:13: եւ երկիցէ ամենայն մարմին յերեսաց Տեառն. զի զարթուցեալ է ՚ի յամպոց սրբոց իւրոց[10808]։[10808] Ոմանք. Զարթուցեալ է յամպոց։ եւ երկիցէ ամենայն մարմին յերեսաց Տեառն, զի զարթուցեալ է յամպոց սրբոց իւրոց:13 եւ ամէն մարմին երկիւղ կը կրի Տիրոջից, քանի որ նա արթնացել է իր սուրբ ամպերի միջից: 13 Տէրոջը առջեւ լո՛ւռ կեցիր, ո՛վ մարմին, Քանզի անիկա իր սուրբ բնակութենէն արթնցաւ։ 2:13: եւ երկիցէ ամենայն մարմին յերեսաց Տեառն. զի զարթուցեալ է ՚ի յամպոց սրբոց իւրոց[10808]։ [10808] Ոմանք. Զարթուցեալ է յամպոց։ 13 եւ ամէն մարմին երկիւղ կը կրի Տիրոջից, քանի որ նա արթնացել է իր սուրբ ամպերի միջից: 13 Տէրոջը առջեւ լո՛ւռ կեցիր, ո՛վ մարմին, Քանզի անիկա իր սուրբ բնակութենէն արթնցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:132:13 Да молчит всякая плоть пред лицем Господа! Ибо Он поднимается от святаго жилища Своего. Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation:2:13 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπιφέρω επιφερω impose; inflict τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even ἔσονται ειμι be σκῦλα σκυλον spoil τοῖς ο the δουλεύουσιν δουλευω give allegiance; subject αὐτοῖς αυτος he; him καὶ και and; even γνώσεσθε γινωσκω know διότι διοτι because; that κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἀπέσταλκέν αποστελλω send off / away με με me 2:13 הַ֥ס hˌas הסה be still כָּל־ kol- כֹּל whole בָּשָׂ֖ר bāśˌār בָּשָׂר flesh מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that נֵעֹ֖ור nēʕˌôr עור be awake מִ mi מִן from מְּעֹ֥ון mmᵊʕˌôn מָעֹון dwelling קָדְשֹֽׁו׃ ס qoḏšˈô . s קֹדֶשׁ holiness 2:13. sileat omnis caro a facie Domini quia consurrexit de habitaculo sancto suoLet all flesh be silent at the presence of the Lord: for he is risen up out of his holy habitation. 13. Be silent, all flesh, before the LORD: for he is waked up out of his holy habitation. 2:13 Да молчит всякая плоть пред лицем Господа! Ибо Он поднимается от святаго жилища Своего. 2:13 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπιφέρω επιφερω impose; inflict τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even ἔσονται ειμι be σκῦλα σκυλον spoil τοῖς ο the δουλεύουσιν δουλευω give allegiance; subject αὐτοῖς αυτος he; him καὶ και and; even γνώσεσθε γινωσκω know διότι διοτι because; that κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἀπέσταλκέν αποστελλω send off / away με με me 2:13 הַ֥ס hˌas הסה be still כָּל־ kol- כֹּל whole בָּשָׂ֖ר bāśˌār בָּשָׂר flesh מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that נֵעֹ֖ור nēʕˌôr עור be awake מִ mi מִן from מְּעֹ֥ון mmᵊʕˌôn מָעֹון dwelling קָדְשֹֽׁו׃ ס qoḏšˈô . s קֹדֶשׁ holiness 2:13. sileat omnis caro a facie Domini quia consurrexit de habitaculo sancto suo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Let all flesh be silent at the presence of the Lord: for he is risen up out of his holy habitation. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:13: Be silent, O all flesh - Let all the nations of the world be astonished at this. God will arise, and deliver this ancient people, and bring them into the glorious liberty of the sons of God.Albert Barnes: Notes on the Bible - 18342:13: Be silent - Literally, "hush all flesh, before the Lord" (see at Hab 2:20, p. 207); man in his weakness Gen 6:3; Ch2 32:8; Job 10:4; Psa 56:4; Psa 78:39; Isa 31:3; Jer 17:5, "flesh and blood" in the language of the New Testament Mat 16:17; Co1 15:50; Gal 1:16, before God his Maker. "All flesh," the whole human race Gen 6:12; Psa 65:3; Psa 145:21; Isa 40:5-6; Isa 49:26; Isa 66:23; Joe 3:1; Eze 21:4, Eze 21:9-10, is to be hushed before God, because His judgments, as His mercies, are over all.For God ariseth - God seemeth to be quiescent, as it were, when He bears with us; to arise, when He puts forth His power, either for us, when we pray, "Lord, awake to help me" (Psa 59:4, add Psa 7:7; Psa 44:24); or in displeasure. His "holy habitation" is alike the tabernacle Sa1 2:29, Sa1 2:32; Psa 26:9; Psa 68:6, temple Ch2 36:15, heaven Deu 26:15; Jer 25:30; Ch2 30:27, since His presence is in all. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:13: Be: Psa 46:10; Hab 2:20; Zep 1:7; Rom 3:19, Rom 9:20for: Psa 68:5, Psa 78:65; Isa 26:20, Isa 26:21, Isa 42:13-15, Isa 51:9, Isa 57:5; Zep 3:8 his holy habitation: Heb. the habitation of his holiness, Deu 26:15; Ch2 30:27 *marg. Psa 11:4, Psa 68:5; Isa 57:15, Isa 63:15; Jer 25:30 John Gill2:13 Be silent, O all flesh, before the Lord,.... Be filled with fear, awe, and astonishment, at the wonderful work of God; the destruction of antichrist; the conversion of the Jews, and the calling of the Gentiles: let them not open their mouths, or dare to say one word against it. The Targum interprets the words of the wicked, and paraphrases them thus,"let all the wicked be consumed before the Lord;'' see Ps 104:35 and it seems to design the rest of the people, who will not be converted; called flesh, being not only frail and mortal, but corrupt and sinful; and so not able to contend with God, who is mighty in strength, and glorious in holiness, and a God doing wonders. A like phrase is in Hab 2:20, for he is raised up out of his holy habitation: which is heaven, Is 63:15 where he seemed to have been as it were asleep for many hundreds of years, even during the reign of antichrist; but now he will be as a man awaked out of his sleep, and will arise to take vengeance on his and his church's enemies, and to help them, and make them happy and glorious. John Wesley2:13 Be silent - Reverence and adore God, and expect the accomplishment of his word. All flesh - Both Jew and Gentile. He is raised up - God is on this work already, and he will not sit down again, 'till he has accomplished his whole work.Robert Jamieson, A. R. Fausset and David Brown2:13 Be silent, O all flesh-- (Hab 2:20). "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is JEHOVAH, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [PEMBELLUS], (Ps 76:8-9).he is raised up out of his holy habitation--that is, out of heaven (Deut 26:15; 2Chron 30:27; Is 63:15), to judge and avenge His people (Is 26:21); or, "out of His holy" temple, contemptible and incomplete as it looked then when Zechariah urged them to rebuild it [CALVIN]. But the call to all to "be silent" is rather when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple. However, Ps 50:1-2 ("Out of Zion"), Ps 50:3 (compare Hab 2:3), Ps 50:4, favors CALVIN'S view. God is now "silent" while the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence"; then in turn must all flesh "be silent" before Him. |
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