Զաքարիա / Zechariah - 5 |

Text:
< PreviousԶաքարիա - 5 Zechariah - 5Next >


jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Видение шестое: летящий свиток. 5-11. Видение седьмое - ефы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hitherto we have seen visions of peace only, and all the words we have heard have been good words and comfortable words. But the pillar of cloud and fire has a black and dark side towards the Egyptians, as well as a bright and pleasant side towards Israel; so have Zechariah's visions; for God's prophets are not only his ambassadors, to treat of peace with the sons of peace, but heralds, to proclaim war against those that delight in war, and persist in their rebellion. In this chapter we have two visions, by which "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." God will do great and kind things for his people, which the faithful sons of Zion shall rejoice in; but "let the sinners in Zion be afraid;" for, I. God will reckon severely with those particular persons among them that are wicked and profane, and that hated to be reformed in these times of reformation; while God is showing kindness to the body of the nation, and loading that with his blessings, they and their families shall, notwithstanding that, lie under the curse, which the prophet sees in a flying roll, ver. 1-4. II. If the body of the nation hereafter degenerate, and wickedness prevail among them, it shall be carried off and hurried away with a swift destruction, under the pressing weight of divine wrath, represented by a talent of lead upon the mouth of an ephah, carried upon the wing I know not where, ver. 5-11.
Adam Clarke: Commentary on the Bible - 1831
The vision of the large flying roll, with the angel's explanation, Zac 5:1-4. The vision of the ephah, and of the woman sitting on it, with the signification, Zac 5:5-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 5:1, By the flying roll is shewn the curse of thieves and swearers; Zac 5:5, and by a woman pressed in an ephah the final judgment of wickedness.
Carl Friedrich Keil and Franz Delitzsch

Sixth Vision: The Flying Roll, and the Woman in the Ephah - Zech 5:1-11
These two figures are so closely connected, that they are to be taken as one vision. The circumstance, that a pause is introduced between the first and second view, in which both the ecstatic elevation and the interpreting angel leave the prophet, so that it is stated in Zech 5:5 that "the angel came forth," furnishes no sufficient reason for the assumption that there were two different visions. For the figure of the ephah with the woman sitting in it is also divided into two views, since the prophet first of all sees the woman and receives the explanation (Zech 5:5-8), and the further development of the vision is then introduced in Zech 5:9 with a fresh introductory formula, "And I lifted up my eyes, and saw." And just as this introductory formula, through which new and different visions are introduced in Zech 2:1 and Zech 2:5, by no means warrants us in dividing what is seen here into two different visions; so there is nothing in the introduction in Zech 5:5 to compel us to separate the vision of the flying roll (Zech 5:1-4) from the following vision of the ephah, since there is no such difference in the actual contents of the two as to warrant such a separation. They neither stand in such a relation to one another, as that the first sets forth the extermination of sinners out of the holy land, and the second the extermination of sin itself, as Maurer supposes; nor does the one treat of the fate of the sinners and the other of the full measure of the sin; but the vision of the flying roll prepares the way for, and introduces, what is carried out in the vision of the ephah (Zech 5:5-11), and the connection between the two is indicated formally by the fact that the suffix in עינם in Zech 5:6 refers back to Zech 5:3 and Zech 5:4.
John Gill
INTRODUCTION TO ZECHARIAH 5
This chapter treats of the judgments of God upon the wicked Jews for their sins and impieties, the measure of which was filled up, and of the execution of them, which are represented in two visions: the first is of a flying roll, which signifies the curse of God, and is described by its measure, the length being twenty cubits, and the breadth ten; and by the extent of it, it reaching to the whole earth, and particularly to thieves and false swearers, who shall be cut off by it; and by the certainty of its coming into the houses of such, and the utter desolation it should there make, Zech 5:1 and the other is the vision of an ephah, and a woman sitting in it, and a talent of lead cast upon the mouth of it, which signified wickedness, Zech 5:5 this "ephah" is seen to be lifted up between earth and heaven by two women, who are said to have wings like the wings of storks, and the wind to be in them; and who are said by the angel to carry the "ephah" into the land of Shinar, to build it a house, that it might be established and settled upon its own base, Zech 5:9.
5:15:1: Եւ դարձայ ամբարձի զաչս իմ եւ տեսի, եւ ահա գերանդի թռուցեալ։
5 Դարձեալ բարձրացրի աչքերս եւ տեսայ. ահա մի թռչող գերանդի:
5 Դարձայ ու աչքերս վերցնելով տեսայ թռչող տոմս մը։
Եւ դարձայ ամբարձի զաչս իմ եւ տեսի, եւ ահա [45]գերանդի թռուցեալ:

5:1: Եւ դարձայ ամբարձի զաչս իմ եւ տեսի, եւ ահա գերանդի թռուցեալ։
5 Դարձեալ բարձրացրի աչքերս եւ տեսայ. ահա մի թռչող գերանդի:
5 Դարձայ ու աչքերս վերցնելով տեսայ թռչող տոմս մը։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 И опять поднял я глаза мои и увидел: вот летит свиток.
5:1 καὶ και and; even ἐπέστρεψα επιστρεφω turn around; return 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 δρέπανον δρεπανον sickle πετόμενον πετομαι fly
5:1 וָ wā וְ and אָשׁ֕וּב ʔāšˈûv שׁוב return וָ wā וְ and אֶשָּׂ֥א ʔeśśˌā נשׂא lift עֵינַ֖י ʕênˌay עַיִן eye וָֽ wˈā וְ and אֶרְאֶ֑ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold מְגִלָּ֥ה mᵊḡillˌā מְגִלָּה roll עָפָֽה׃ ʕāfˈā עוף fly
5:1. et conversus sum et levavi oculos meos et vidi et ecce volumen volansAnd I turned and lifted up my eyes: and I saw, and behold a volume flying.
1. Then again I lifted up mine eyes, and saw, and behold, a flying roll.
5:1. And I turned and lifted up my eyes. And I saw, and behold, a book flying.
5:1. Then I turned, and lifted up mine eyes, and looked, and behold a flying roll.
Then I turned, and lifted up mine eyes, and looked, and behold a flying roll:

5:1 И опять поднял я глаза мои и увидел: вот летит свиток.
5:1
καὶ και and; even
ἐπέστρεψα επιστρεφω turn around; return
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
δρέπανον δρεπανον sickle
πετόμενον πετομαι fly
5:1
וָ וְ and
אָשׁ֕וּב ʔāšˈûv שׁוב return
וָ וְ and
אֶשָּׂ֥א ʔeśśˌā נשׂא lift
עֵינַ֖י ʕênˌay עַיִן eye
וָֽ wˈā וְ and
אֶרְאֶ֑ה ʔerʔˈeh ראה see
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
מְגִלָּ֥ה mᵊḡillˌā מְגִלָּה roll
עָפָֽה׃ ʕāfˈā עוף fly
5:1. et conversus sum et levavi oculos meos et vidi et ecce volumen volans
And I turned and lifted up my eyes: and I saw, and behold a volume flying.
5:1. And I turned and lifted up my eyes. And I saw, and behold, a book flying.
5:1. Then I turned, and lifted up mine eyes, and looked, and behold a flying roll.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. В новом видении пророк созерцает летящий свиток. LXX, вместо евр. meghilla - свиток, читали - maggal - серп; отсюда и пророк получил наименование "серповидца".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then I turned, and lifted up mine eyes, and looked, and behold a flying roll. 2 And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits. 3 Then said he unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it. 4 I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof.
We do not find that the prophet now needed to be awakened, as he did ch. iv. 1. Being awakened then, he kept wakeful after; nay, now he needs not be so much as called to look about him, for of his own accord he turns and lifts up his eyes. This good men sometimes get by their infirmities, they make them the more careful and circumspect afterwards. Now observe,
I. What it was that the prophet saw; he looked up into the air, and behold a flying roll. A vast large scroll of parchment which had been rolled up, and is therefore called a roll, was now unrolled and expanded; this roll was flying upon the wings of the wind, carried swiftly through the air in open view, as an eagle that shoots down upon her prey; it was a roll, like Ezekiel's that was written within and without with lamentations, and mourning, and woe, Ezek. ii. 9, 10. As the command of the law is in writing, for certainty and perpetuity, so is the curse of the law; it writes bitter things against the sinner. "What I have written I have written and what is written remains." The angel, to engage the prophet's attention, and to raise in him a desire to have it explained, asks him what he sees? And he gives him this account of it: I see a flying roll, and as near as he can guess by his eye it is twenty cubits long (that is, ten yards) and ten cubits broad, that is, five yards. The scriptures of the Old Testament and the New are rolls, in which God has written to us the great things of his law and gospel. Christ is the Master of the rolls. They are large rolls, have much in them. They are flying rolls; the angel that had the everlasting gospel to preach flew in the midst of heaven, Rev. xiv. 6. God's word runs very swiftly, Ps. cxlvii. 15. Those that would be let into the meaning of these rolls must first tell what they see, must go as far as they can themselves. "What is written in the law? how readest thou? Tell me that, and then thou shalt be made to understand what thou readest."
II. How it was expounded to him, v. 3, 4. This flying roll is a curse; it contains a declaration of the righteous wrath of God against those sinners especially who by swearing affront God's majesty or by stealing invade their neighbour's property. Let every Israelite rejoice in the blessings of his country with trembling; for if he swear, if he steal, if he live in any course of sin, he shall see them with his eyes, but shall not have the comfort of them, for against him the curse has gone forth. If I be wicked, woe to me for all this. Now observe here,
1. The extent of this curse; the prophet sees it flying, but which way does it steer its course? It goes forth over the face of the whole earth, not only of the land of Israel, but the whole world; for those that have sinned against the law written in their hearts only shall by that law be judged, though they have not the book of the law. Note, All mankind are liable to the judgment of God; and, wherever sinners are, any where upon the face of the whole earth, the curse of God can and will find them out and seize them. Oh that we could with an eye of faith see the flying roll of God's curse hanging over the guilty world as a thick cloud, not only keeping off the sun-beams of God's favour from them, but big with thunders, lightnings, and storms, ready to destroy them! How welcome then would the tidings of a Saviour be, who came to redeem us from the curse of the law by being himself made a curse for us, and, like the prophet, eating this roll! The vast length and breadth of this roll intimate what a multitude of curses sinners lie exposed to. God will make their plagues wonderful, if they turn not.
2. The criminals against whom particularly this curse is levelled. The world is full of sin in great variety: so was the Jewish church at this time. But two sorts of sinners are here specified as the objects of this curse:-- (1.) Thieves; it is for every one that steals, that by fraud or force takes that which is not his own, especially that robs God and converts to his own use what was devoted to God and his honour, which was a sin much complained of among the Jews at this time, Mal. iii. 8; Neh. xiii. 10. Sacrilege is, without doubt, the worst kind of thievery. He also that robs his father or mother, and saith, It is no transgression (Prov. xxviii. 24), let him know that against him this curse is directed, for it is against every one that steals. The letter of the eighth commandment has no penalty annexed to it; but the curse here is a sanction to that command. (2.) Swearers. Sinners of the former class offend against the second table, these against the first; for the curse meets those that break either table. He that swears rashly and profanely shall not be held guiltless, much less he that swears falsely (v. 4); he imprecates the curse upon himself by his perjury, and so shall his doom be; God will say Amen to his imprecation, and turn it upon his own head. He has appealed to God's judgment, which is always according to truth, for the confirming of a lie, and to that judgment he shall go which he has so impiously affronted.
3. The enforcing of this curse, and the equity of it: I will bring it forth, saith the Lord of hosts, v. 4. He that pronounces the sentence will take care to see it executed. His bringing it forth denotes, (1.) His giving it commission. It is a righteous curse, for he is a righteous God that warrants it. (2.) His giving it the setting on. He brings it forth with power, and orders what execution it shall do; and who can put by or resist the curse which a God of almighty power brings forth?
4. The effect of this curse; it is very dreadful, (1.) Upon the sinner himself: Every one that steals shall be cut off, not corrected, but destroyed, cut off from the land of the living. The curse of God is a cutting thing, a killing thing. He shall be cut off as on this side (cut off from this place, that is, from Jerusalem), and so he that swears from this side (it is the same word), from this place. God will not spare the sinners he finds among his own people, nor shall the holy city be a protection to the unholy. Or they shall be cut off from hence, that is, from the face of the whole earth, over which the curse flies. Or he that steals shall be cut off on this side, and he that swears on that side; they shall all be cut off, one as well as another, and both according to the curse, for the judgments of God's hand are exactly agreeable with the judgments of his mouth. (2.) Upon his family: It shall enter into the house of the thief and of him that swears. God's curse comes with a warrant to break open doors, and cannot be kept out by bars or locks. There where the sinner is most secure, and thinks himself out of danger,--there where he promises himself refreshment by food and sleep,--there, in his own house, shall the curse of God seize him; nay, it shall fall not upon him only, but upon all about him for his sake. Cursed shall be his basket and his store, and cursed the fruit of his body, Deut. xxviii. 17, 18. The curse of the Lord is in the house of the wicked, Prov. iii. 33. It shall not only beset his house, or he at the door, but it shall remain in the midst of his house, and diffuse its malignant influences to all the parts of it. It shall dwell in his tabernacle because it is none of his, Job xviii. 15. It shall dwell where he dwells, and be his constant companion at bed and board, to make both miserable to him. Having got possession, it shall keep it, and, unless he repent and reform, there is no way to throw it out or cut off the entail of it. Nay, it shall so remain in it as to consume it with the timber thereof, and the stones thereof, which, though ever so strong, though the timber be heart of oak and the stones hewn out of the rocks of adamant, yet they shall not be able to stand before the curse of God. We heard the stone and the timber complaining of the owner's extortion and oppression, and groaning under the burden of them, Hab. ii. 11. Now here we have them delivered from that bondage of corruption. While they were in their strength and beauty they supported, sorely against their will, the sinner's pride and security; but, when they are consumed, their ruins will, to their satisfaction, be standing monuments of God's justice and lasting witnesses of the sinner's injustice. Note, Sin is the ruin of houses and families, especially the sins of injury and perjury. Who knows the power of God's anger, and the operations of his curse? Even timber and stones have been consumed by them; let us therefore stand in awe and not sin.
Adam Clarke: Commentary on the Bible - 1831
5:1: Behold a flying roll - This was twenty cubits long, and ten cubits broad; the prophet saw it expanded, and flying. Itself was the catalogue of the crimes of the people, and the punishment threatened by the Lord. Some think the crimes were those of the Jews; others, those of the Chaldeans. The roll is mentioned in allusion to those large rolls on which the Jews write the Pentateuch. One now lying before me is one hundred and fifty-three feet long, by twenty-one inches wide, written on fine brown Basle goat-skin; some time since brought from Jerusalem, supposed to be four hundred years old.
Albert Barnes: Notes on the Bible - 1834
5:1: Hitherto all had been bright, full of the largeness of the gifts of God; of God's favor to His people ; the removal of their enemies ; the restoration and expansion and security of God's people and Church under His protection ; the acceptance of the present typical priesthood and the promise of Him, through whom there should be entire forgiveness : the abiding illumining of the Church by the Spirit of God . Yet there is a Rev_erse side to all this, God's judgments on those who reject all His mercies. Augustine, de Civ. Del. 17:3. Ribera: "Prophecies partly appertain to those in whose times the sacred writers prophesied, partly to the mysteries of Christ. And therefore it is the custom of the prophets, at one time to chastise vices and set forth punishments, at another to predict the mysteries of Christ and the Church."
And I turned and - Or, "Again I lifted up my eyes" Gen 26:18; Kg2 1:11, Kg2 1:13; Jer 18:14, having again sunk down in meditation on what he had seen, "and behold a roll flying;" as, to Ezekiel was shown "a hand with a roll of a book therein, and he spread it before me." Ezekiel's roll also was "written within and without, and there was written, therein lamentation and mourning and woe" Eze 2:9-10. It was a wide unfolded roll, as is involved in its flying; but its "flight signified the very swift coming of punishment; its flying from heaven that the sentence came from the judgment-seat above" (Ribera).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: roll: Zac 5:2; Isa 8:1; Jer 36:1-6, Jer 36:20-24, Jer 36:27-32; Eze 2:9, Eze 2:10; Rev 5:1-14; Rev 10:2, Rev 10:8-11
Carl Friedrich Keil and Franz Delitzsch
5:1
Zech 5:1. "And I lifted up my eyes again, and saw, and behold a flying roll. Zech 5:2. And he said to me, What seest thou? And I said, I see a flying roll; its length twenty cubits, and its breadth ten cubits. Zech 5:3. And he said to me, This is the curse that goeth forth over the whole land: for every one that stealeth will be cleansed away from this side, according to it; and every one that sweareth will be cleansed away from that side, according to it. Zech 5:4. I have caused it to go forth, is the saying of Jehovah of hosts, and it will come into the house of the thief, and into the house of him that sweareth by my name for deceit: and it will pass the night in the midst of his house, and consume both its beams and its stones." The person calling the prophet's attention to the vision, and interpreting it, is the angelus interpres. This is not specially mentioned here, as being obvious from what goes before. The roll (book-scroll, megillâh = megillath sēpher, Ezek 2:9) is seen flying over the earth unrolled, so that its length and breadth can be seen. The statement as to its size is not to be regarded as "an approximative estimate," so that the roll would be simply described as of considerable size (Koehler), but is unquestionably significant. It corresponds both to the size of the porch of Solomon's temple (3Kings 6:3), and also to the dimensions of the holy place in the tabernacle, which was twenty cubits long and ten cubits broad. Hengstenberg, Hofmann, and Umbreit, following the example of Kimchi, assume that the reference is to the porch of the temple, and suppose that the roll has the same dimensions as this porch, to indicate that the judgment is "a consequence of the theocracy" or was to issue from the sanctuary of Israel, where the people assembled before the Lord. But the porch of the temple was neither a symbol of the theocracy, nor the place where the people assembled before the Lord, but a mere architectural ornament, which had no significance whatever in relation to the worship. The people assembled before the Lord in the court, to have reconciliation made for them with God by sacrifice; or they entered the holy place in the person of their sanctified mediators, the priests, as cleansed from sin, there to appear before God and engage in His spotless worship. The dimensions of the roll are taken from the holy place of the tabernacle, just as in the previous vision the candlestick was the mosaic candlestick of the tabernacle. Through the similarity of the dimensions of the roll to those of the holy place in the tabernacle, there is no intention to indicate that the curse proceeds from the holy place of the tabernacle or of the temple; for the roll would have issued from the sanctuary, if it had been intended to indicate this. Moreover, the curse or judgment does indeed begin at the house of God, but it does not issue or come from the house of God. Kliefoth has pointed to the true meaning in the following explanation which he gives: "The fact that the writing, which brings the curse upon all the sinners of the earth, has the same dimensions as the tabernacle, signifies that the measure will be meted out according to the measure of the holy place;" and again, "the measure by which this curse upon sinners will be meted out, will be the measure of the holy place." With this measure would all sinners be measured, that they might be cut off from the congregation of the Lord, which appeared before God in the holy place.
The flight of the roll symbolized the going forth of the curse over the whole land. כּל־הארץ is rendered by Hofmann, Neumann, and Kliefoth "the whole earth," because "it evidently signifies the whole earth in v. Zech 4:10, Zech 4:14, and Zech 6:5" (Kliefoth). But these passages, in which the Lord of the whole earth is spoken of, do not prove anything in relation to our vision, in which כּל־הארץ is unmistakeably limited to the land of Canaan (Judah) by the antithesis in Zech 5:11, "the land of Shinar." If the sinners who are smitten by the curse proceeding over כּל־הארץ are to be carried into the land of Sinar, the former must be a definite land, and not the earth as the sum of all lands. It cannot be argued in opposition to this, that the sin of the land in which the true house of God and the true priesthood were, was wiped away by expiation, whereas the sin of the whole world would be brought into the land of judgment, when its measure was concluded by God; for this antithesis is foreign not only to this vision, but to the Scriptures universally. The Scriptures know nothing of any distribution or punishment of sins according to different lands, but simply according to the character of the sinners, viz., whether they are penitent or hardened. At the same time, the fact that כּל־הארץ denotes the whole of the land of Israel, by no means proves that our vision either treats of the "carrying away of Israel into exile," which had already occurred (Ros.), or "sets before them a fresh carrying away into exile, and one still in the future" (Hengstenberg), or that on the coming of the millennial kingdom the sin and the sinners will be exterminated from the whole of the holy land, and the sin thrown back upon the rest of the earth, which is still under the power of the world (Hofmann). The vision certainly refers to the remote future of the kingdom of God; and therefore "the whole land" cannot be restricted to the extent and boundaries of Judaea or Palestine, but reaches as far as the spiritual Israel or church of Christ is spread over the earth; but there is no allusion in our vision to the millennial kingdom, and its establishment within the limits of the earthly Canaan. The curse falls upon all thieves and false swearers. הנּשׁבּע in Zech 5:3 is defined more precisely in Zech 5:4, as swearing in the name of Jehovah for deceit, and therefore refers to perjury in the broadest sense of the word, or to all abuse of the name of God for false, deceitful swearing. Thieves are mentioned for the sake of individualizing, as sinners against the second table of the decalogue; false swearers, as sinners against the first table. The repetition of מזּה כּמוה points to this; for mizzeh, repeated in correlative clauses, signifies hinc et illinc, hence and thence, i.e., on one side and the other (Ex 17:12; Num 22:24; Ezek 47:7), and can only refer here to the fact that the roll was written upon on both sides, so that it is to be taken in close connection with כּמוה: "on this side ... and on that, according to it" (the roll), i.e., according to the curse written upon this side and that side of the roll. We have therefore to picture the roll to ourselves as having the curse against the thieves written upon the one side, and that against the perjurers upon the other. The supposition that mizzeh refers to כּל־הארץ is precluded most decidedly, by the fact that mizzeh does not mean "thence," i.e., from the whole land, but when used adverbially of any place, invariably signifies "hence," and refers to the place where the speaker himself is standing. Moreover, the double use of mizzeh is at variance with any allusion to hâ'ârets, as well as the fact that if it belonged to the verb, it would stand after כּמוה, whether before or after the verb. Niqqâh, the niphal, signifies here to be cleaned out, like καθαρίζεσωαι in Mk 7:19 (cf. 3Kings 14:10; Deut 17:12). This is explained in Zech 5:4 thus: Jehovah causes the curse to go forth and enter into the house of the thief and perjurer, so that it will pass the night there, i.e., stay there (lâneh third pers. perf. of lūn, from lânâh, to be blunted, like zûreh in Is 59:5, and other verbal formations); it will not remain idle, however, but work therein, destroying both the house and sinners therein, so that beams and stones will be consumed (cf. 3Kings 18:38). The suffix in כּלּתּוּ (for כּלּתהוּ, cf. Ges. 75, Anm. 19) refers to the house, of course including the inhabitants. The following nouns introduced with ואת are in explanatory apposition: both its beams and its stones. The roll therefore symbolizes the curse which will fall upon sinners throughout the whole land, consuming them with their houses, and thus sweeping them out of the nation of God.
John Gill
5:1 Then I turned, and lift up mine eyes, and looked,.... The prophet turned himself from looking upon the candlestick and olive branches, having had a full and clear understanding of them, and looked another way, and saw another vision:
and behold a flying roll, a volume or book flying in the air; it being usual for books, which were written on parchment, to be rolled up in the form of a cylinder; whence they were called rolls or volumes.
John Wesley
5:1 A flying roll - A volume, or book spread out at large, flying in the air, swiftly.
Robert Jamieson, A. R. Fausset and David Brown
5:1 SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zech 5:1-4)
flying roll--of papyrus, or dressed skins, used for writing on when paper was not known. It was inscribed with the words of the curse (Deut 27:15-26; Deu. 28:15-68). Being written implied that its contents were beyond all escape or repeal (Ezek 2:9). Its "flying" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen (Zech 5:2). Being open to all, none could say in excuse he knew not the law and the curses of disobedience. As the previous visions intimated God's favor in restoring the Jewish state, so this vision announces judgment, intimating that God, notwithstanding His favor, did not approve of their sins. Being written on both sides, "on this and on that side" (Zech 5:3), VATABLUS connects it with the two tables of the law (Ex 32:15), and implies its comprehensiveness. One side denounced "him that sweareth falsely (Zech 5:4) by God's name," according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbor.
5:25:2: Եւ ասէ ցիս. Զի՞նչ տեսանես։ Եւ ասեմ. Գերանդի թռուցեալ տեսանեմ ես. քսա՛ն կանգուն յերկայնութիւն, եւ տա՛սն կանգուն լայնութիւն[10818]։ [10818] Ոմանք. Կանգուն ՚ի լայնութիւն։
2 Հրեշտակն ասաց ինձ. «Ի՞նչ ես տեսնում»: Ասացի. «Թռչող գերանդի եմ տեսնում՝ քսան կանգուն երկարությամբ եւ տասը կանգուն լայնութեամբ»:
2 Հրեշտակը ինծի ըսաւ. «Ի՞նչ կը տեսնես»։ Ըսի. «Թռչող տոմս մը կը տեսնեմ։ Երկայնութիւնը քսան կանգուն ու լայնութիւնը տասը կանգուն»։
Եւ ասէ ցիս. Զի՞նչ տեսանես: Եւ ասեմ. [46]Գերանդի թռուցեալ տեսանեմ ես, քսան կանգուն յերկայնութիւն, եւ տասն կանգուն ի լայնութիւն:

5:2: Եւ ասէ ցիս. Զի՞նչ տեսանես։ Եւ ասեմ. Գերանդի թռուցեալ տեսանեմ ես. քսա՛ն կանգուն յերկայնութիւն, եւ տա՛սն կանգուն լայնութիւն[10818]։
[10818] Ոմանք. Կանգուն ՚ի լայնութիւն։
2 Հրեշտակն ասաց ինձ. «Ի՞նչ ես տեսնում»: Ասացի. «Թռչող գերանդի եմ տեսնում՝ քսան կանգուն երկարությամբ եւ տասը կանգուն լայնութեամբ»:
2 Հրեշտակը ինծի ըսաւ. «Ի՞նչ կը տեսնես»։ Ըսի. «Թռչող տոմս մը կը տեսնեմ։ Երկայնութիւնը քսան կանգուն ու լայնութիւնը տասը կանգուն»։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 И сказал он мне: что видишь ты? Я отвечал: вижу летящий свиток; длина его двадцать локтей, а ширина его десять локтей.
5:2 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me τί τις.1 who?; what? σὺ συ you βλέπεις βλεπω look; see καὶ και and; even εἶπα επω say; speak ἐγὼ εγω I ὁρῶ οραω view; see δρέπανον δρεπανον sickle πετόμενον πετομαι fly μῆκος μηκος length πήχεων πηχυς forearm; foot and a half εἴκοσι εικοσι twenty καὶ και and; even πλάτος πλατος breadth πήχεων πηχυς forearm; foot and a half δέκα δεκα ten
5:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to מָ֥ה mˌā מָה what אַתָּ֖ה ʔattˌā אַתָּה you רֹאֶ֑ה rōʔˈeh ראה see וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אֲנִ֤י ʔᵃnˈî אֲנִי i רֹאֶה֙ rōʔˌeh ראה see מְגִלָּ֣ה mᵊḡillˈā מְגִלָּה roll עָפָ֔ה ʕāfˈā עוף fly אָרְכָּהּ֙ ʔorkˌāh אֹרֶךְ length עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty בָּֽ bˈā בְּ in † הַ the אַמָּ֔ה ʔammˈā אַמָּה cubit וְ wᵊ וְ and רָחְבָּ֖הּ roḥbˌāh רֹחַב breadth עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten בָּ bā בְּ in † הַ the אַמָּֽה׃ ʔammˈā אַמָּה cubit
5:2. et dixit ad me quid tu vides et dixi ego video volumen volans longitudo eius viginti cubitorum et latitudo eius decem cubitorumAnd he said to me: What seest thou? And I said: I see a volume flying: the length thereof is twenty cubits, and the breadth thereof ten cubits.
2. And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits.
5:2. And he said to me, “What do you see?” And I said, “I see a book flying. Its length is twenty cubits, and its width is ten cubits.”
5:2. And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof [is] twenty cubits, and the breadth thereof ten cubits.
And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof [is] twenty cubits, and the breadth thereof ten cubits:

5:2 И сказал он мне: что видишь ты? Я отвечал: вижу летящий свиток; длина его двадцать локтей, а ширина его десять локтей.
5:2
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
τί τις.1 who?; what?
σὺ συ you
βλέπεις βλεπω look; see
καὶ και and; even
εἶπα επω say; speak
ἐγὼ εγω I
ὁρῶ οραω view; see
δρέπανον δρεπανον sickle
πετόμενον πετομαι fly
μῆκος μηκος length
πήχεων πηχυς forearm; foot and a half
εἴκοσι εικοσι twenty
καὶ και and; even
πλάτος πλατος breadth
πήχεων πηχυς forearm; foot and a half
δέκα δεκα ten
5:2
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
מָ֥ה mˌā מָה what
אַתָּ֖ה ʔattˌā אַתָּה you
רֹאֶ֑ה rōʔˈeh ראה see
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אֲנִ֤י ʔᵃnˈî אֲנִי i
רֹאֶה֙ rōʔˌeh ראה see
מְגִלָּ֣ה mᵊḡillˈā מְגִלָּה roll
עָפָ֔ה ʕāfˈā עוף fly
אָרְכָּהּ֙ ʔorkˌāh אֹרֶךְ length
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
בָּֽ bˈā בְּ in
הַ the
אַמָּ֔ה ʔammˈā אַמָּה cubit
וְ wᵊ וְ and
רָחְבָּ֖הּ roḥbˌāh רֹחַב breadth
עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten
בָּ בְּ in
הַ the
אַמָּֽה׃ ʔammˈā אַמָּה cubit
5:2. et dixit ad me quid tu vides et dixi ego video volumen volans longitudo eius viginti cubitorum et latitudo eius decem cubitorum
And he said to me: What seest thou? And I said: I see a volume flying: the length thereof is twenty cubits, and the breadth thereof ten cubits.
5:2. And he said to me, “What do you see?” And I said, “I see a book flying. Its length is twenty cubits, and its width is ten cubits.”
5:2. And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof [is] twenty cubits, and the breadth thereof ten cubits.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Свиток был огромных размеров: двадцать локтей в длину и десять в ширину. Некоторые исследователи придают символическое значение размерам свитка, указывая на соответствие его измерений с размерами притвора в первом храме (3: Цар VI:3), по другим, размеры свитка только указывают на его громадность и символического значения не имеют.
Albert Barnes: Notes on the Bible - 1834
5:2: And he - (the interpreting angel) said unto me It cannot be without meaning, that the dimensions of the roll should be those of the tabernacle , as the last vision was that of the candlestick, after the likeness of the candlestick therein. The explanations of this correspondence do not exclude each other. It may be that "judgment shall begin at the house of God" Pe1 4:17; that the punishment on sin is proportioned to the nearness of God and the knowledge of Him; that the presence of God, which was for life, might also be to death, as Paul says; "God maketh manifest the savor of this knowledge by us in every place; for we are unto God a sweet savor of Christ in them that are saved and in them that perish; to the one we are the savor of death unto death, and to the other the savor of life unto life" Co2 2:14-16; and Simeon said, "This child is set for the fall and rising again of many in Israel" Luk 2:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: What: Zac 4:2; Jer 1:11-14; Amo 7:8
flying: Zep 1:14; Pe2 2:3
the length: Gen 6:11-13; Rev 18:5
Geneva 1599
5:2 And he said to me, What seest thou? And I answered, I see a flying (a) scroll; its length [is] twenty cubits, and its breadth ten cubits.
(a) Because the Jews had provoked God's plagues by condemning his word, and casting off all judgment and equity, he shows that God's curses written in this book had justly happened both to them and their fathers. But now if they would repent, God would send the same among the Chaldeans and their former enemies.
John Gill
5:2 And he said unto me,.... That is, the angel:
What seest thou? and I answered, I see a flying roll, the length whereof is twenty cubits, and the breadth thereof ten cubits; so that it was a very large one, a volume of a very uncommon size, especially it may so seem to us; but in other nations they have very long rolls or volumes, even longer than this: the Russians write their acts, protests, and other court matters, on long rolls of paper, some twenty ells, some thirty, and some sixty, and more (x): and this being the length and breadth of the porch before the temple, 3Kings 6:3 hence the Jewish writers conclude that this flying roll came from thence: it may design either the roll or book in which the sins of men are written; which is very large, and will quickly be brought into judgment, when it will be opened, and men will be judged according to it; which shows the notice God takes of the sins of men; the exact knowledge he has of them; his strict remembrance of them; and the certain account men must give of them another day: or, the book of God's judgments upon sinners, such as was Ezekiel's roll, Ezek 2:9 which are many and great; are rolled up, and not at present to be searched into; but are flying, coming on, and will be speedily executed: or rather the book of the law, called a roll or volume, Ps 40:7 and which will be a swift witness against the breakers of it, as more fully appears from the explanation of it in the next verse Zech 5:3. It is a mere fancy and conceit of some that the Talmud is meant by this roll, the body of the Jewish traditions, which make void the commands of God, take away the blessing, and leave a curse in the land, as they did in the land of Judea.
(x) Eskuche apud Burkium in loc.
Robert Jamieson, A. R. Fausset and David Brown
5:2 length . . . twenty cubits . . . breadth . . . ten cubits--thirty feet by fifteen, the dimensions of the temple porch (3Kings 6:3), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies the great number of the curses contained. The Hebrew for "roll" or "volume" is used of the law (Ps 40:7).
5:35:3: Եւ ասէ ցիս. Ա՛յդ են անէծք որ ելանեն ՚ի վերայ երեսաց ամենայն երկրի. զի ամենայն գողոյ վրէժ մահո՛ւչափ, դովա՛ւ խնդրեսցի, եւ ամենայն ստերդման վրէժ մահո՛ւչափ՝ դովա՛ւ խնդրեսցի[10819]։ [10819] Ոսկան. Վրէժ մահուչափ ՚ի դմանէ խնդ՛՛։
3 Ասաց ինձ. «Դա այն անէծքն է, որ տարածւում է ամբողջ երկրի երեսին, որովհետեւ ամէն գողի մահացու պատիժը դրանով պիտի իրագործուի, եւ դրանով պիտի լինի բոլոր նրանց մահացու վրէժը, ովքեր սուտ են երդւում»:
3 Ինծի ըսաւ. «Ասիկա բոլոր երկրի երեսին վրայ ելլող անէծքն է, քանզի ամէն գողութիւն ընող այս կողմը գրուածին համեմատ պիտի կտրուի ու ամէն երդում ընող միւս կողմը գրուածին համեմատ պիտի կտրուի»։
Եւ ասէ ցիս. Այդ են անէծք որ ելանեն ի վերայ երեսաց ամենայն երկրի. զի ամենայն [47]գողոյ վրէժ մահուչափ դովաւ խնդրեսցի, եւ ամենայն ստերդման վրէժ մահուչափ դովաւ խնդրեսցի:

5:3: Եւ ասէ ցիս. Ա՛յդ են անէծք որ ելանեն ՚ի վերայ երեսաց ամենայն երկրի. զի ամենայն գողոյ վրէժ մահո՛ւչափ, դովա՛ւ խնդրեսցի, եւ ամենայն ստերդման վրէժ մահո՛ւչափ՝ դովա՛ւ խնդրեսցի[10819]։
[10819] Ոսկան. Վրէժ մահուչափ ՚ի դմանէ խնդ՛՛։
3 Ասաց ինձ. «Դա այն անէծքն է, որ տարածւում է ամբողջ երկրի երեսին, որովհետեւ ամէն գողի մահացու պատիժը դրանով պիտի իրագործուի, եւ դրանով պիտի լինի բոլոր նրանց մահացու վրէժը, ովքեր սուտ են երդւում»:
3 Ինծի ըսաւ. «Ասիկա բոլոր երկրի երեսին վրայ ելլող անէծքն է, քանզի ամէն գողութիւն ընող այս կողմը գրուածին համեմատ պիտի կտրուի ու ամէն երդում ընող միւս կողմը գրուածին համեմատ պիտի կտրուի»։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 Он сказал мне: это проклятие, исходящее на лице всей земли; ибо всякий, кто крадет, будет истреблен, как написано на одной стороне, и всякий, клянущийся ложно, истреблен будет, как написано на другой стороне.
5:3 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me αὕτη ουτος this; he ἡ ο the ἀρὰ αρα.1 cursing; curse ἡ ο the ἐκπορευομένη εκπορευομαι emerge; travel out ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of πάσης πας all; every τῆς ο the γῆς γη earth; land διότι διοτι because; that πᾶς πας all; every ὁ ο the κλέπτης κλεπτης thief ἐκ εκ from; out of τούτου ουτος this; he ἕως εως till; until θανάτου θανατος death ἐκδικηθήσεται εκδικεω vindicate; avenge καὶ και and; even πᾶς πας all; every ὁ ο the ἐπίορκος επιορκος perjured ἐκ εκ from; out of τούτου ουτος this; he ἕως εως till; until θανάτου θανατος death ἐκδικηθήσεται εκδικεω vindicate; avenge
5:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to זֹ֚את ˈzōṯ זֹאת this הָֽ hˈā הַ the אָלָ֔ה ʔālˈā אָלָה curse הַ ha הַ the יֹּוצֵ֖את yyôṣˌēṯ יצא go out עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֣י kˈî כִּי that כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּנֵ֗ב ggōnˈēv גנב steal מִ mi מִן from זֶּה֙ zzˌeh זֶה this כָּמֹ֣והָ kāmˈôhā כְּמֹו like נִקָּ֔ה niqqˈā נקה be clean וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the נִּ֨שְׁבָּ֔ע nnˌišbˈāʕ שׁבע swear מִ mi מִן from זֶּ֖ה zzˌeh זֶה this כָּמֹ֥והָ kāmˌôhā כְּמֹו like נִקָּֽה׃ niqqˈā נקה be clean
5:3. et dixit ad me haec est maledictio quae egreditur super faciem omnis terrae quia omnis fur sicut ibi scriptum est iudicabitur et omnis iurans ex hoc similiter iudicabiturAnd he said to me: This is the curse that goeth forth over the face of the earth: for every thief shall be judged as is there written: and every one that sweareth in like manner shall be judged by it.
3. Then said he unto me, This is the curse that goeth forth over the face of the whole land: for every one that stealeth shall be purged out on the one side according to it; and every one that sweareth shall be purged out on the other side according to it.
5:3. And he said to me, “This is the curse that goes forth over the face of the whole earth. For every thief will be judged, just as it has been written there, and everyone who swears by this, will be judged in like manner.”
5:3. Then said he unto me, This [is] the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off [as] on this side according to it; and every one that sweareth shall be cut off [as] on that side according to it.
Then said he unto me, This [is] the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off [as] on this side according to it; and every one that sweareth shall be cut off [as] on that side according to it:

5:3 Он сказал мне: это проклятие, исходящее на лице всей земли; ибо всякий, кто крадет, будет истреблен, как написано на одной стороне, и всякий, клянущийся ложно, истреблен будет, как написано на другой стороне.
5:3
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
αὕτη ουτος this; he
ο the
ἀρὰ αρα.1 cursing; curse
ο the
ἐκπορευομένη εκπορευομαι emerge; travel out
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
διότι διοτι because; that
πᾶς πας all; every
ο the
κλέπτης κλεπτης thief
ἐκ εκ from; out of
τούτου ουτος this; he
ἕως εως till; until
θανάτου θανατος death
ἐκδικηθήσεται εκδικεω vindicate; avenge
καὶ και and; even
πᾶς πας all; every
ο the
ἐπίορκος επιορκος perjured
ἐκ εκ from; out of
τούτου ουτος this; he
ἕως εως till; until
θανάτου θανατος death
ἐκδικηθήσεται εκδικεω vindicate; avenge
5:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
זֹ֚את ˈzōṯ זֹאת this
הָֽ hˈā הַ the
אָלָ֔ה ʔālˈā אָלָה curse
הַ ha הַ the
יֹּוצֵ֖את yyôṣˌēṯ יצא go out
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֣י kˈî כִּי that
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גֹּנֵ֗ב ggōnˈēv גנב steal
מִ mi מִן from
זֶּה֙ zzˌeh זֶה this
כָּמֹ֣והָ kāmˈôhā כְּמֹו like
נִקָּ֔ה niqqˈā נקה be clean
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נִּ֨שְׁבָּ֔ע nnˌišbˈāʕ שׁבע swear
מִ mi מִן from
זֶּ֖ה zzˌeh זֶה this
כָּמֹ֥והָ kāmˌôhā כְּמֹו like
נִקָּֽה׃ niqqˈā נקה be clean
5:3. et dixit ad me haec est maledictio quae egreditur super faciem omnis terrae quia omnis fur sicut ibi scriptum est iudicabitur et omnis iurans ex hoc similiter iudicabitur
And he said to me: This is the curse that goeth forth over the face of the earth: for every thief shall be judged as is there written: and every one that sweareth in like manner shall be judged by it.
5:3. And he said to me, “This is the curse that goes forth over the face of the whole earth. For every thief will be judged, just as it has been written there, and everyone who swears by this, will be judged in like manner.”
5:3. Then said he unto me, This [is] the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off [as] on this side according to it; and every one that sweareth shall be cut off [as] on that side according to it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:3: Every one that stealeth - and every one that sweareth - It seems that the roll was written both on the front and back: stealing and swearing are supposed to be two general heads of crimes; the former, comprising sins against men; the latter, sins against God. It is supposed that the roll contained the sins and punishments of the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
5:3: Over the face of the whole earth - primarily land, since the perjured persons, upon whom the curse was to fall Zac 5:4, were those who swore falsely by the name of God: and this was in Judah only. The reference to the two tables of the law also confines it primarily to those who were under the law. Yet, since the moral law abides under the Gospel, ultimately these visions related to the Christian Church, which was to be spread over the whole earth. The roll apparently was shown, as written on both sides; the commandments of the first table, in which perjury is forbidden, on the one side; those relating to the love of our neighbor, in which stealing is forbidden, on the other. Theodoret: "He calleth curse that vengeance, which goeth through the whole world, and is brought upon the workers of iniquity. But hereby both prophets and people were taught, that the God of all is the judge of all people, and will exact meet punishment of all, bringing utter destruction not on those only who live ungodly toward Himself, but on those also who are unjust to their neighbors. For let no one think that this threat was only against thieves and false-swearers; for He gave sentence against all iniquity. For since all the law and the prophets hang on this word, "Thou shalt love the Lord thy God with all thy heart and thy neighbor as thyself," He comprised every sort of sin under false swearing and theft. The violation of oaths is the head of all ungodliness. One who so doeth is devoid of the love of God. But theft indicates injustice to one's neighbor; for no one who loves his neighbor will endure to be unjust to him. These heads then comprehend all the other laws."
Shall be cut off - Literally, "cleansed away" , as something defiled and defiling, which has to be cleared away as offensive: as God says, "I will take away the remnant of the house of Jeroboam, as a man taketh away dung, until it be all gone" (Kg1 14:10, add Kg1 21:21), and so often in Deuteronomy, "thou shalt put the evil away from the midst of thee" (Deu 13:5 (6 Heb.); Deu 17:7; Deu 19:19; Deu 21:21; Deu 22:21, Deu 22:24; Deu 24:7), or "of Israel" Deu 17:12; Deu 23:22, and in Ezekiel, "I will disperse thee in the countries and will consume thy filthiness out of thee" Eze 22:15. Set it empty upon the coals thereof, that the brass of it may be hot and may burn, and the filthiness of it may be molten, that the scum of it may be consumed" Eze 24:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: the curse: Deu 11:28, Deu 11:29, Deu 27:15-26, Deu 28:15-68, Deu 29:19-28; Psa 109:17-20; Pro 3:33; Isa 24:6, Isa 43:28; Jer 26:6; Dan 9:11; Mal 3:9, Mal 4:6; Mat 25:41; Gal 3:10-13; Heb 6:6-8; Rev 21:8, Rev 22:15
the face: Luk 21:35
every one: etc. or, every one of this people that stealeth, holdeth himself guiltless, as it doth. stealeth. Exo 20:15; Pro 29:24, Pro 30:9; Jer 7:9; Hos 4:2; Mal 3:8-10; Co1 6:7-9; Eph 4:28; Jam 5:4
sweareth: Zac 5:4, Zac 8:17; Lev 19:12; Isa 48:1; Jer 5:2, Jer 23:10; Eze 17:13-16; Mal 3:5; Mat 5:33-37, Mat 23:16-22; Ti1 1:9; Jam 5:12
Geneva 1599
5:3 Then said he to me, This [is] the curse that goeth forth over the face of the whole earth: for every one that (b) stealeth shall be cut off [as] on this (c) side according to it; and every one that (d) sweareth shall be cut off [as] on that side according to it.
(b) That is, does any injury toward his neighbour.
(c) Meaning, wherever he is in the world.
(d) He that transgresses the first table of the ten commandments, and does not serve God correctly but abuses his name.
John Gill
5:3 Then said he unto me, This is the curse,.... So the law of Moses is called, because it has curses written in it, Deut 27:15 which curse is not causeless, but is according to law and justice; it is from the Lord, and is no other than the wrath of the Almighty; and, wherever it lights, it will remain and continue for ever. Vitringa, on Is 24:6 says, this is the curse which Isaiah there prophesies of, which had its accomplishment in the times of Antiochus; but there the prophet is speaking, not of the land of Judea, but of the antichristian states.
That goeth forth over the face of the whole earth: over the whole land of Judea, and the inhabitants of it, for their breach of the law, contempt of the Gospel, and the rejection of the Messiah; and which had its accomplishment when wrath came upon them to the uttermost, in the destruction of their nation, city, and temple; and is the curse God threatened to smite their land with, Mal 4:6 and this curse also reaches to the whole world, and the inhabitants of it, who lie in wickedness; and to all sorts of sinners, particularly those next mentioned:
for everyone that stealeth shall be cut off as on this side, according to it; as it is written and declared on one side of the roll:
and everyone that sweareth shall be cut off as on that side according to it; as is written and declared on the other side of the roll; which two sins of theft and false swearing, the one being against the second, and the other the first table of the law, show that the curse of the law reaches to all sorts of sins and sinners; to all who do not keep it in every respect: and, indeed, to all but those who are redeemed from it by the blood of Christ; and that it is proportioned according to a man's sins: and those two are particularly mentioned, because they are sins which prevailed among the Jews at the time Christ was on earth. Theft did, both in a literal and figurative sense, Mt 23:14 and so did vain swearing, Mt 5:33.
John Wesley
5:3 This - This roll or book containeth the curse, due to sinners. The whole earth - Either the whole land of Judea, or all the world, wherever these sins are found. According to it - According to the threats inscribed thereon. Sweareth - Profanely, or falsely.
Robert Jamieson, A. R. Fausset and David Brown
5:3 curse . . . earth-- (Mal 4:6). The Gentiles are amenable to the curse of the law, as they have its substance, so far as they have not seared and corrupted conscience, written on their hearts (Rom 2:15).
cut off--literally, "cleared away."
as on this side . . . as on that side--both sides of the roll [VATABLUS]. From this place . . . from this place (repeated twice, as "the house" is repeated in Zech 5:4) [MAURER]; so "hence" is used, Gen 37:17 (or, "on this and on that side," that is, on every side) [HENDERSON]. None can escape, sin where he may: for God from one side to the other shall call all without exception to judgment [CALVIN]. God will not spare even "this place," Jerusalem, when it sins [PEMBELLUS]. English Version seems to take VATABLUS' view.
according to it--according as it is written.
5:45:4: Եւ հանից զդա՝ ասէ Տէր ամենակալ, եւ մտցէ ՚ի տո՛ւնս գողոց, եւ ՚ի տունս որոց երդնուցուն սո՛ւտ յանուն իմ, եւ բնակեսցէ ՚ի մէջ տան նորա, եւ վախճանեսցէ զնա. եւ զփայտ նորա՝ եւ զքարինս նորա[10820]։ [10820] Բազումք. Եւ ՚ի տունս որ երդնու՛՛։
4 «Ես պիտի հանեմ դա, - ասում է Ամանակալ Տէրը, - եւ այն պիտի մտնի գողերի տունը եւ նրանց տունը, որոնք սուտ երդում են անում իմ անունով. պիտի մնայ նրանց տանը եւ պիտի սպառի այն, նրա փայտն ու քարերը»:
4 «Զանիկա ե՛ս կը հանեմ, կ’ըսէ զօրքերու Տէրը, որը գողին տունը եւ իմ անունովս սուտ երդում ընողին տունը պիտի մտնէ ու անոր տանը մէջ պիտի մնայ եւ զանիկա իր փայտերովը ու քարերովը պիտի սպառէ»։
Եւ հանից զդա, ասէ Տէր ամենակալ, եւ մտցէ ի տունս գողոց, եւ ի տունս որ երդնուցուն սուտ յանուն իմ, եւ բնակեսցէ ի մէջ տան նորա, եւ վախճանեսցէ զնա, եւ զփայտ նորա եւ զքարինս նորա:

5:4: Եւ հանից զդա՝ ասէ Տէր ամենակալ, եւ մտցէ ՚ի տո՛ւնս գողոց, եւ ՚ի տունս որոց երդնուցուն սո՛ւտ յանուն իմ, եւ բնակեսցէ ՚ի մէջ տան նորա, եւ վախճանեսցէ զնա. եւ զփայտ նորա՝ եւ զքարինս նորա[10820]։
[10820] Բազումք. Եւ ՚ի տունս որ երդնու՛՛։
4 «Ես պիտի հանեմ դա, - ասում է Ամանակալ Տէրը, - եւ այն պիտի մտնի գողերի տունը եւ նրանց տունը, որոնք սուտ երդում են անում իմ անունով. պիտի մնայ նրանց տանը եւ պիտի սպառի այն, նրա փայտն ու քարերը»:
4 «Զանիկա ե՛ս կը հանեմ, կ’ըսէ զօրքերու Տէրը, որը գողին տունը եւ իմ անունովս սուտ երդում ընողին տունը պիտի մտնէ ու անոր տանը մէջ պիտի մնայ եւ զանիկա իր փայտերովը ու քարերովը պիտի սպառէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 Я навел его, говорит Господь Саваоф, и оно войдет в дом татя и в дом клянущегося Моим именем ложно, и пребудет в доме его, и истребит его, и дерева его, и камни его.
5:4 καὶ και and; even ἐξοίσω εκφερω bring out / forth; carry out αὐτό αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the κλέπτου κλεπτης thief καὶ και and; even εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the ὀμνύοντος ομνυω swear τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ἐπὶ επι in; on ψεύδει ψευδος falsehood; fallacy καὶ και and; even καταλύσει καταλυω dislodge; lodge ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even συντελέσει συντελεω consummate; finish αὐτὸν αυτος he; him καὶ και and; even τὰ ο the ξύλα ξυλον wood; timber αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the λίθους λιθος stone αὐτοῦ αυτος he; him
5:4 הֹוצֵאתִ֗יהָ hôṣēṯˈîhā יצא go out נְאֻם֙ nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and בָ֨אָה֙ vˈāʔā בוא come אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the גַּנָּ֔ב ggannˈāv גַּנָּב thief וְ wᵊ וְ and אֶל־ ʔel- אֶל to בֵּ֛ית bˈêṯ בַּיִת house הַ ha הַ the נִּשְׁבָּ֥ע nnišbˌāʕ שׁבע swear בִּ bi בְּ in שְׁמִ֖י šᵊmˌî שֵׁם name לַ la לְ to † הַ the שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie וְ wᵊ וְ and לָ֨נֶה֙ lˈāneh לין lodge בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst בֵּיתֹ֔ו bêṯˈô בַּיִת house וְ wᵊ וְ and כִלַּ֖תּוּ ḵillˌattû כלה be complete וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֵצָ֥יו ʕēṣˌāʸw עֵץ tree וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲבָנָֽיו׃ ʔᵃvānˈāʸw אֶבֶן stone
5:4. educam illud dicit Dominus exercituum et veniet ad domum furis et ad domum iurantis in nomine meo mendaciter et commorabitur in medio domus eius et consumet eam et ligna eius et lapides eiusI will bring it forth, saith the Lord of hosts: and it shall come to the house of the thief, and to the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof.
4. I will cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.
5:4. I will bring it forth, says the Lord of hosts, and it will approach to the house of the thief, and to the house of him who swears falsely by my name, and it will remain in the midst of his house and will consume it, with its wood and its stones.
5:4. I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof.
I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof:

5:4 Я навел его, говорит Господь Саваоф, и оно войдет в дом татя и в дом клянущегося Моим именем ложно, и пребудет в доме его, и истребит его, и дерева его, и камни его.
5:4
καὶ και and; even
ἐξοίσω εκφερω bring out / forth; carry out
αὐτό αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
κλέπτου κλεπτης thief
καὶ και and; even
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
ὀμνύοντος ομνυω swear
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
ἐπὶ επι in; on
ψεύδει ψευδος falsehood; fallacy
καὶ και and; even
καταλύσει καταλυω dislodge; lodge
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
συντελέσει συντελεω consummate; finish
αὐτὸν αυτος he; him
καὶ και and; even
τὰ ο the
ξύλα ξυλον wood; timber
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
λίθους λιθος stone
αὐτοῦ αυτος he; him
5:4
הֹוצֵאתִ֗יהָ hôṣēṯˈîhā יצא go out
נְאֻם֙ nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וּ û וְ and
בָ֨אָה֙ vˈāʔā בוא come
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
גַּנָּ֔ב ggannˈāv גַּנָּב thief
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בֵּ֛ית bˈêṯ בַּיִת house
הַ ha הַ the
נִּשְׁבָּ֥ע nnišbˌāʕ שׁבע swear
בִּ bi בְּ in
שְׁמִ֖י šᵊmˌî שֵׁם name
לַ la לְ to
הַ the
שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie
וְ wᵊ וְ and
לָ֨נֶה֙ lˈāneh לין lodge
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
בֵּיתֹ֔ו bêṯˈô בַּיִת house
וְ wᵊ וְ and
כִלַּ֖תּוּ ḵillˌattû כלה be complete
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֵצָ֥יו ʕēṣˌāʸw עֵץ tree
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲבָנָֽיו׃ ʔᵃvānˈāʸw אֶבֶן stone
5:4. educam illud dicit Dominus exercituum et veniet ad domum furis et ad domum iurantis in nomine meo mendaciter et commorabitur in medio domus eius et consumet eam et ligna eius et lapides eius
I will bring it forth, saith the Lord of hosts: and it shall come to the house of the thief, and to the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof.
5:4. I will bring it forth, says the Lord of hosts, and it will approach to the house of the thief, and to the house of him who swears falsely by my name, and it will remain in the midst of his house and will consume it, with its wood and its stones.
5:4. I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:4: Into the house of him - Babylon, the house or city of Nebuchadnezzar, who was a public plunderer, and a most glaring idolater.
Albert Barnes: Notes on the Bible - 1834
5:4: I will bring it forth - Out of the treasure-house, as it were; as he says, "He bringeth forth the wind out of His treasures" Jer 10:13; Jer 51:16; and, "Is not this laid up in store with Me, sealed up among My treasures?" To Me belongeth "vengeance and recompense" Deu 32:34-35. And it shall remain, literally, "lodge for the night," until it has accomplished that for which it was sent, its utter destruction. Lap.: "So we have seen and see at this day powerful families, which attained to splendor by rapine or ill-gotten goods, destroyed by the just judgment of God, that those who see it are amazed, how such wealth perceptibly yet insensibly disappeared." Chrys. on the statues 15. n. 13. p. 259. Oxford Translation: "Why doth it overthrow the stones and the wood of the swearer's house? In order that the ruin may be a correction to all. For since the earth must hide the swearer, when dead, his house, overturned and become a heap, will by the very sight be an admonition to all who pass by and see it, not to venture on the like, lest they suffer the like, and it will be a lasting witness against the sin of the departed."
Paganism was impressed with the doom of him who consulted the oracle, whether he should foreswear himself for gain. "Swear," was the answer, "since death awaits too the man, who keeps the oath; yet Oath hath a son, nameless, handless, footless; but swift he pursueth, until he grasp together and destroy the whole race and house." "In the third generation, there was nought descended from him," who had consulted about this perjury, "nor hearthstone reputed to be his. It had been uprooted and effaced." A pagan orator relates, as well known, that "the perjurer escapes not the vengeance of the gods, and if not himself, yet the sons and whole race of the foresworn fall into great misfortunes." God left not Himself without witness.
Lap.: "The prophet speaks of the curse inflicted on the thieves and false swearers of his own day; but a fortiori he includes that which came upon them for slaying Christ. For this was the greatest of all, which utterly overthrew and consumed Jerusalem, the temple and polity, so that that ancient and glorious Jerusalem exists no longer, as Christ threatened. "They shall lay thee even with the ground, and they shall not leave in thee one stone upon another" Luk 19:44. This resteth upon them these" 1800 "years."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: and it shall remain: Lev 14:34-45; Deu 7:26; Job 18:15, Job 20:26; Pro 3:33; Hab 2:9-11; Jam 5:2, Jam 5:3
John Gill
5:4 I will bring it forth, saith the Lord of hosts,.... The roll was come forth, and was flying abroad; but the curse and wrath of God, signified by it, is what God would bring forth out of his treasures, according to his purposes and declarations, and execute upon sinners; which shows the certainty of it, and that there is no escaping it:
and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name; and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof; when wrath is gone forth from the Lord, there is no stopping it; and where it takes place it will remain, there is no getting rid of it; it makes an utter desolation of goods and estates, and entirely destroys both body and soul in hell: there seems to be an allusion to the plague of the leprosy, Lev 14:45. So the son of Sirach says,
"a man that swears much shall be full of iniquity, and the plague shall not depart from his house:''
and again,
"if a man swears in vain, he shall not be innocent or justified, for his house shall be full of calamities (y).''
So the oracle in Herodotus (z), which Grotius has observed, makes an utter destruction of a man's house and family, to be the punishment of the sin of perjury. Moreover, by the house of the thief and swearer may be meant the temple, as in the times of Christ, which was become a den of thieves and perjurers, and for their sins, became desolate, Mt 21:13.
(y) Ecclesiasticus xxiii. 11. (z) Erato, sive l. 6. c. 86.
John Wesley
5:4 It shall enter - This curse shall come with commission from me. It shall remain - It shall stick close to them and theirs like Gehazi's leprosy. And the stones - Nothing shall remain, as when both the timber and stones of a house are consumed.
Robert Jamieson, A. R. Fausset and David Brown
5:4 The "theft" immediately meant is similar sacrilege to that complained of in Neh 13:10; Mal 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Mal 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see Prov 30:9).
enter . . . the house--In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure.
consume . . . timber . . . stones--not leaving a vestige of it. So the "stones" and "timber" of the house of a leper (type of the sinner) were to be utterly removed (Lev 14:15; compare 3Kings 18:38).
The "ephah" is the Hebrew dry measure containing about thirty-seven quarts. Alluding to the previous vision as to theft and perjury: the ephah which, by falsification of the measure, they made the instrument of defrauding, shall be made the instrument of their punishment [GROTIUS]. Compare "this is their resemblance" (Zech 5:6), that is, this is a representation of what the Jews have done, and what they shall suffer. Their total dispersion ("the land of Shinar" being the emblem of the various Gentile lands of their present dispersion) is herein fortetold, when the measure (to which the ephah alludes) of their sins should be full. The former vision denounces judgment on individuals; this one, on the whole state: but enigmatically, not to discourage their present building [PEMBELLUS]. Rather, the vision is consolatory after the preceding one [CALVIN]. Idolatry and its kindred sins, covetousness and fraud (denounced in the vision of the roll), shall be removed far out of the Holy Land to their own congenial soil, never to return (so Zech 3:9; Is 27:9; Is 52:1; Is 60:21; Jer 50:20; Zeph 3:13). For more than two thousand years, ever since the Babylonian exile, the Jews have been free from idolatry; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ.
5:55:5: Եւ ել հրեշտակն որ խօսէր յիս, եւ ասէ ցիս. Հայեա՛ց աչօք քովք՝ եւ տե՛ս զայն որ ելանէն[10821]։ [10821] Ոմանք. Եւ տե՛ս զայրն որ ելանէ։
5 Եւ Հրեշտակը, որ խօսում էր ինձ հետ, վեր կացաւ եւ ասաց ինձ. «Նայի՛ր քո աչքով եւ տե՛ս այն, ինչ դուրս է գալիս»:
5 Եւ ինծի հետ խօսող հրեշտակը եկաւ ու ինծի ըսաւ. «Հիմա աչքերդ վերցո՛ւր ու տե՛ս թէ այս ելլողը ի՞նչ է»։
Եւ ել հրեշտակն որ խօսէր յիս, եւ ասէ ցիս. Հայեաց աչօք քովք եւ տես զայն որ ելանէ. եւ ասեմ. Զի՞նչ է:

5:5: Եւ ել հրեշտակն որ խօսէր յիս, եւ ասէ ցիս. Հայեա՛ց աչօք քովք՝ եւ տե՛ս զայն որ ելանէն[10821]։
[10821] Ոմանք. Եւ տե՛ս զայրն որ ելանէ։
5 Եւ Հրեշտակը, որ խօսում էր ինձ հետ, վեր կացաւ եւ ասաց ինձ. «Նայի՛ր քո աչքով եւ տե՛ս այն, ինչ դուրս է գալիս»:
5 Եւ ինծի հետ խօսող հրեշտակը եկաւ ու ինծի ըսաւ. «Հիմա աչքերդ վերցո՛ւր ու տե՛ս թէ այս ելլողը ի՞նչ է»։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 И вышел Ангел, говоривший со мною, и сказал мне: подними еще глаза твои и посмотри, что это выходит?
5:5 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the ἄγγελος αγγελος messenger ὁ ο the λαλῶν λαλεω talk; speak ἐν εν in ἐμοὶ εμοι me καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ἀνάβλεψον αναβλεπω look up; see again τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἰδὲ οραω view; see τί τις.1 who?; what? τὸ ο the ἐκπορευόμενον εκπορευομαι emerge; travel out τοῦτο ουτος this; he
5:5 וַ wa וְ and יֵּצֵ֕א yyēṣˈē יצא go out הַ ha הַ the מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger הַ ha הַ the דֹּבֵ֣ר ddōvˈēr דבר speak בִּ֑י bˈî בְּ in וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to שָׂ֣א śˈā נשׂא lift נָ֤א nˈā נָא yeah עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye וּ û וְ and רְאֵ֔ה rᵊʔˈē ראה see מָ֖ה mˌā מָה what הַ ha הַ the יֹּוצֵ֥את yyôṣˌēṯ יצא go out הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
5:5. et egressus est angelus qui loquebatur in me et dixit ad me leva oculos tuos et vide quid est hoc quod egrediturAnd the angel went forth that spoke in me, and he said to me: Lift up thy eyes, and see what this is, that goeth forth.
5. Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth.
5:5. And the angel had departed, who was speaking with me. And he said to me, “Lift up your eyes, and see what this is, that goes forth.”
5:5. Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what [is] this that goeth forth.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what [is] this that goeth forth:

5:5 И вышел Ангел, говоривший со мною, и сказал мне: подними еще глаза твои и посмотри, что это выходит?
5:5
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ο the
ἄγγελος αγγελος messenger
ο the
λαλῶν λαλεω talk; speak
ἐν εν in
ἐμοὶ εμοι me
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ἀνάβλεψον αναβλεπω look up; see again
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἰδὲ οραω view; see
τί τις.1 who?; what?
τὸ ο the
ἐκπορευόμενον εκπορευομαι emerge; travel out
τοῦτο ουτος this; he
5:5
וַ wa וְ and
יֵּצֵ֕א yyēṣˈē יצא go out
הַ ha הַ the
מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger
הַ ha הַ the
דֹּבֵ֣ר ddōvˈēr דבר speak
בִּ֑י bˈî בְּ in
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
שָׂ֣א śˈā נשׂא lift
נָ֤א nˈā נָא yeah
עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye
וּ û וְ and
רְאֵ֔ה rᵊʔˈē ראה see
מָ֖ה mˌā מָה what
הַ ha הַ the
יֹּוצֵ֥את yyôṣˌēṯ יצא go out
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
5:5. et egressus est angelus qui loquebatur in me et dixit ad me leva oculos tuos et vide quid est hoc quod egreditur
And the angel went forth that spoke in me, and he said to me: Lift up thy eyes, and see what this is, that goeth forth.
5:5. And the angel had departed, who was speaking with me. And he said to me, “Lift up your eyes, and see what this is, that goes forth.”
5:5. Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what [is] this that goeth forth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. После некоторого промежутка, следовавшего за видением шестым, снова выступает Ангел-толкователь и побуждает пророка приготовиться к созерцанию нового видения, составляющее естественное продолжение предыдущего, но тем не менее, отдельного и самостоятельного.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. 6 And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. 7 And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. 8 And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. 9 Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. 10 Then said I to the angel that talked with me, Whither do these bear the ephah? 11 And he said unto me, To build it a house in the land of Shinar: and it shall be established, and set there upon her own base.
The foregoing vision was very plain and easy, but in this are things dark and hard to be understood; and some think that the scope of it is to foretel the final destruction of the Jewish church and nation and the dispersion of the Jews, when, by crucifying Christ and persecuting his gospel, they should have filled up the measure of their iniquities; therefore it is industriously set out in obscure figures and expressions, "lest the plain denunciation of the second overthrow of temple and state might discourage them too much from going forward in the present restoration of both." So Mr. Pemble.
The prophet was contemplating the power and terror of the curse which consumes the houses of thieves and swearers, when he was told to turn and he should see greater desolations than these made by the curse of God for the sin of man: Lift up thy eyes now, and see what is here, v. 5. What is this that goeth forth? Whether over the face of the whole earth, as the flying roll (v. 3), or only over Jerusalem, is not certain. But, it seems, the prophet now, through either the distance or the dimness of his sight, could not well tell what it was, but asked, What is it? v. 6. And the angel tells him both what it is and what it means.
I. He sees an ephah, a measure wherewith they measured corn; it contained ten omers (Exod. xvi. 36) and was the tenth part of a homer (Ezek. xlv. 11); it is put for any measure used in commerce, Deut. xxv. 14. And this is their resemblance, the resemblance of the Jewish nation over all the earth, wherever they are now dispersed, or at least it will be so when their ruin draws near. They are filling up the measure of their iniquity, which God has set them; and when it is full, as the ephah of corn, they shall be delivered into the hands of those to whom God has sold them for their sins; they are meted to destruction, as an ephah of corn measured to the market or to the mill. And some think that the mentioning of an ephah, which is used in buying and selling, intimates that fraud, and deceit, and extortion in commerce, were sins abounding much among them, as that people are known to be notoriously guilty of them at this day. This is a proper representation of them through all the earth. There is a measure set them, and they are filling it up apace. See Matt. xxiii. 32; 1 Thess. ii. 16.
II. He sees a woman sitting in the midst of the ephah, representing the sinful church and nation of the Jews in their latter and degenerate age, when the faithful city became a harlot. He that weighs the mountains in scales and the hills in a balance measures nations and churches as in an ephah; so exact is he in his judicial dealings with them. God's people are called the corn of his floor, Isa. xxi. 10. And here he puts this corn into the bushel, in order to his parting with it. The angel says of the woman in the ephah, This is wickedness; it is a wicked nation, else God would not have rejected it thus; it is as wicked as wickedness itself, it is abominably wicked. How has the gold become dim! Israel was holiness to the Lord (Jer. ii. 3); but now this is wickedness, and wickedness is nowhere so scandalous, so odious, and, in many instances, so outrageous, as when it is found among professors of religion.
III. He sees the woman thrust down into the ephah, and a talent, or large weight, of lead, cast upon the mouth of it, by which she is secured, and made a close prisoner in the ephah, and utterly disabled to get out of it. This is designed to show that the wrath of God against impenitent sinners is, 1. Unavoidable, and what they cannot escape; they are bound over to it, concluded under sin, and shut up under the curse, as this woman in the ephah; he would fain flee out of his hand (Job xxvii. 22), but he cannot. 2. It is insupportable, and what they cannot bear up under. Guilt is upon the sinner as a talent of lead, to sink him to the lowest hell. When Christ said of the things of Jerusalem's peace, Now they are hidden from thy eyes, that threw a talent of lead upon them.
IV. He sees the ephah, with the woman thus pressed to death in it, carried away into some far country. 1. The instruments employed to do it were two women, who had wings like those of a stork, large and strong, and, to make them fly the more swiftly, they had the wind in their wings, denoting the great violence and expedition with which the Romans destroyed the Jewish nation. God has not only winged messengers in heaven, but he can, when he pleases, give wings to those also whom he employs in this lower world; and, when he does so, he forwards them with the wind in their wings; his providence carries them on with a favourable gale. 2. They bore it up in the air, denoting the terrors which pursued the wicked Jews, and their being a public example of God's vengeance to the world. They lifted it up between the earth and the heaven, as unworthy of either and abandoned by both; for the Jews, when this was fulfilled, pleased not God and were contrary to all men, 1 Thess. ii. 15. This is wickedness, and this comes of it; heaven thrust out wicked angels, and earth spewed out wicked Canaanites. 3. When the prophet enquired whither they carried their prisoner whom they had now in execution (v. 10) he was told that they designed to build it a house in the land of Shinar. This intimates that the punishment of the Jews should be a final dispersion; they should be hurried out of their own country, as the chaff which the wind drives away, and should be forced to dwell in far countries, particularly in the country of Babylon, whither many of the scattered Jews went after the destruction of their country by the Romans, as they did also to other countries, especially in the Levant parts, not to sojourn, as in their former captivity, for seventy years, but to be nailed down for perpetuity. There the ephah shall be established, and set upon her own base. This intimates, (1.) That their calamity shall continue from generation to generation, and that they shall be so dispersed that they shall never unite or incorporate again; they shall settle in a perpetual unsettlement, and Cain's doom shall be theirs, to dwell in the land of shaking. (2.) That their iniquity shall continue too, and their hearts shall be hardened in it. Blindness has happened unto Israel, and they are settled upon the lees of their own unbelief; their wickedness is established upon its own basis. God has given them a spirit of slumber (Rom. xi. 8), lest at any time they should convert, and be healed.
Albert Barnes: Notes on the Bible - 1834
5:5: Then the angel went forth - From the choirs of angels, among whom, in the interval, he had retired, as before (Zep 2:3 (7 Hebrew)) he had gone forth to meet another angel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: the angel: Zac 1:9, Zac 1:14, Zac 1:19, Zac 2:3, Zac 4:5
Lift: Zac 5:1
Carl Friedrich Keil and Franz Delitzsch
5:5
To this there is appended in Zech 5:5-11 a new view, which exhibits the further fate of the sinners who have been separated from the congregation of the saints. Zech 5:5. "And the angel that talked with me went forth, and said to me, Lift up now thine eyes, and see, what is this that goeth out there? Zech 5:6. And I said, What is it? And he said, This is the ephah going out. And He said, This is their aspect in all the land. Zech 5:7. And behold a disk of lead was lifted up, and there was a woman sitting in the midst of the ephah. Zech 5:8. And he said, This is wickedness; and he cast it into the midst of the ephah, and cast the leaden weight upon its mouth." With the disappearing of the previous vision, the angelus interpres had also vanished from the eyes of the prophet. After a short pause he comes out again, calls the prophet's attention to a new figure which emerges out of the cloud, and so comes within the range of vision (היּוצאת הזּאת), and informs him with regard to it: "This is the ephah which goeth out." יצא, to go out, in other words, to come to view. The ephah was the greatest measure of capacity which really existed among the Hebrews for dry goods, and was about the size of a cubic foot; for the chōmer, which contained ten ephahs, appears to have had only an ideal existence, viz., for the purpose of calculation. The meaning of this figure is indicated generally in the words זאת עינם כב, the meaning of which depends upon the interpretation to be given to עינם. The suffix of this word can only refer to the sinners mentioned before, viz., the thieves and perjurers; for it is contrary to the Hebrew usage to suppose that the words refer to the expression appended, בּכל־הארץ, in the sense of "all those who are in the whole land" (Koehler). Consequently עין does not mean the eye, but adspectus, appearance, or shape, as in Lev 13:55; Ezek 1:4.; and the words have this meaning: The ephah (bushel) is the shape, i.e., represents the figure displayed by the sinners in all the land, after the roll of the curse has gone forth over the land, i.e., it shows into what condition they have come through that anathema (Kliefoth). The point of comparison between the ephah and the state into which sinners have come in consequence of the curse, does not consist in the fact that the ephah is carried away, and the sinners likewise (Maurer), nor in the fact that the sin now reaches its full measure (Hofm., Hengstenberg); for "the carrying away of the sinners does not come into consideration yet, and there is nothing at all here about the sin becoming full." It is true that, according to what follows, sin sits in the ephah as a woman, but there is nothing to indicate that the ephah is completely filled by it, so that there is no further room in it; and this thought would be generally out of keeping here. The point of comparison is rather to be found in the explanation given by Kliefoth: "Just as in a bushel the separate grains are all collected together, so will the individual sinners over the whole earth be brought into a heap, when the curse of the end goes forth over the whole earth." We have no hesitation in appropriating this explanation, although we have not rendered הארץ "the earth," inasmuch as at the final fulfilment of the vision the holy land will extend over all the earth. Immediately afterwards the prophet is shown still more clearly what is in the ephah. A covering of lead (kikkâr, a circle, a rounding or a circular plate) rises up, or is lifted up, and then he sees a woman sitting in the ephah ('achath does not stand for the indefinite article, but is a numeral, the sinners brought into a heap appearing as a unity, i.e., as one living personality, instead of forming an atomistic heap of individuals). This woman, who had not come into the ephah now for the first time, but was already sitting there, and was only seen now that the lid was raised, is described by the angel as mirsha‛ath, ungodliness, as being wickedness embodied, just as in 2Chron 24:7 this name is given to godless Jezebel. Thereupon he throws her into the ephah, out of which she had risen up, and shuts it with the leaden lid, to carry her away, as the following vision shows, out of the holy land.
John Gill
5:5 Then the angel that talked with me went forth,.... From the place where he was, and had been interpreting the vision of the flying roll, unto another more convenient for showing and explaining the following one; and, as it should seem, took the prophet along with him:
and said unto me, Lift up now thine eyes, and see what is this that goeth forth; either out of the temple or out of heaven, into some open place, where it might be seen.
Robert Jamieson, A. R. Fausset and David Brown
5:5 SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zech 5:5-11)
went forth--The interpreting angel had withdrawn after the vision of the roll to receive a fresh revelation from the Divine Angel to communicate to the prophet.
5:65:6: Եւ ասեմ. Զի՞նչ է։ Եւ ասէ ցիս. Ա՛յդ է չափ որ ելանէ։ Եւ ասէ. Ա՛յդ է անիրաւութիւն նոցա ընդ ամենայն երկիր։
6 Ես ասացի. «Ի՞նչ է»: Ասաց ինձ. «Դա կշռաչափ է, որ ելնում է». եւ շարունակեց. «Դա նրանց անիրաւութիւնն է ամբողջ երկրով մէկ»:
6 Ես ըսի. «Ի՞նչ է»։ Հրեշտակը ըսաւ. «Այս ելլողը արդու է ու բոլոր երկրի վրայ անոնց անիրաւութիւնը ասիկա է»։
Եւ ասէ ցիս. Այդ է [48]չափ որ ելանէ: Եւ ասէ. Այդ է [49]անիրաւութիւն նոցա ընդ ամենայն երկիր:

5:6: Եւ ասեմ. Զի՞նչ է։ Եւ ասէ ցիս. Ա՛յդ է չափ որ ելանէ։ Եւ ասէ. Ա՛յդ է անիրաւութիւն նոցա ընդ ամենայն երկիր։
6 Ես ասացի. «Ի՞նչ է»: Ասաց ինձ. «Դա կշռաչափ է, որ ելնում է». եւ շարունակեց. «Դա նրանց անիրաւութիւնն է ամբողջ երկրով մէկ»:
6 Ես ըսի. «Ի՞նչ է»։ Հրեշտակը ըսաւ. «Այս ելլողը արդու է ու բոլոր երկրի վրայ անոնց անիրաւութիւնը ասիկա է»։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 Когда же я сказал: что это? Он отвечал: это выходит ефа, и сказал: это образ их по всей земле.
5:6 καὶ και and; even εἶπα επω say; speak τί τις.1 who?; what? ἐστιν ειμι be καὶ και and; even εἶπεν επω say; speak τοῦτο ουτος this; he τὸ ο the μέτρον μετρον measure τὸ ο the ἐκπορευόμενον εκπορευομαι emerge; travel out καὶ και and; even εἶπεν επω say; speak αὕτη ουτος this; he ἡ ο the ἀδικία αδικια injury; injustice αὐτῶν αυτος he; him ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land
5:6 וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say מַה־ mah- מָה what הִ֑יא hˈî הִיא she וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say זֹ֤את zˈōṯ זֹאת this הָֽ hˈā הַ the אֵיפָה֙ ʔêfˌā אֵיפָה ephah הַ ha הַ the יֹּוצֵ֔את yyôṣˈēṯ יצא go out וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say זֹ֥את zˌōṯ זֹאת this עֵינָ֖ם ʕênˌām עַיִן eye בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
5:6. et dixi quidnam est et ait haec est amphora egrediens et dixit haec est oculus eorum in universa terraAnd I said: What is it? And he said: This is a vessel going forth. And he said: This is their eye in all the earth.
6. And I said, What is it? And he said, This is the ephah that goeth forth. He said moreover, This is their resemblance in all the land:
5:6. And I said, “What, then, is it?” And he said, “This is a container going forth.” And he said, “This is their eye in all the earth.”
5:6. And I said, What [is] it? And he said, This [is] an ephah that goeth forth. He said moreover, This [is] their resemblance through all the earth.
And I said, What [is] it? And he said, This [is] an ephah that goeth forth. He said moreover, This [is] their resemblance through all the earth:

5:6 Когда же я сказал: что это? Он отвечал: это выходит ефа, и сказал: это образ их по всей земле.
5:6
καὶ και and; even
εἶπα επω say; speak
τί τις.1 who?; what?
ἐστιν ειμι be
καὶ και and; even
εἶπεν επω say; speak
τοῦτο ουτος this; he
τὸ ο the
μέτρον μετρον measure
τὸ ο the
ἐκπορευόμενον εκπορευομαι emerge; travel out
καὶ και and; even
εἶπεν επω say; speak
αὕτη ουτος this; he
ο the
ἀδικία αδικια injury; injustice
αὐτῶν αυτος he; him
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
5:6
וָ וְ and
אֹמַ֖ר ʔōmˌar אמר say
מַה־ mah- מָה what
הִ֑יא hˈî הִיא she
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
זֹ֤את zˈōṯ זֹאת this
הָֽ hˈā הַ the
אֵיפָה֙ ʔêfˌā אֵיפָה ephah
הַ ha הַ the
יֹּוצֵ֔את yyôṣˈēṯ יצא go out
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
זֹ֥את zˌōṯ זֹאת this
עֵינָ֖ם ʕênˌām עַיִן eye
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
5:6. et dixi quidnam est et ait haec est amphora egrediens et dixit haec est oculus eorum in universa terra
And I said: What is it? And he said: This is a vessel going forth. And he said: This is their eye in all the earth.
5:6. And I said, “What, then, is it?” And he said, “This is a container going forth.” And he said, “This is their eye in all the earth.”
5:6. And I said, What [is] it? And he said, This [is] an ephah that goeth forth. He said moreover, This [is] their resemblance through all the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Пророк видит появляющуюся пред его взорам ефу: это самая большая мера сыпучих тел у евреев, существовавшая в действительности. По объяснению Ангела, она должна обозначать, что мера греховности нераскаянных грешников во всей вообще стране переполнилась. Здесь разумеются представители нечестия, на которых изречено уже проклятие и которых ждет неминуемая кара, как показано было в предыдущем видении летящего свитка.
Adam Clarke: Commentary on the Bible - 1831
5:6: This is an ephah that goeth forth - This, among the Jews, was the ordinary measure of grain. The woman in the ephah is supposed to represent Judea, which shall be visited for its sins; the talent of lead on the ephah, within which the woman was enclosed, the wrath of God, bending down this culprit nation, in the measure of its sins; for the angel said, "This is wickedness;" that is, the woman represents the mass of iniquity of this nation.
Albert Barnes: Notes on the Bible - 1834
5:6: This is the ephah that goeth forth - Theodoret: "We too are taught by this, that the Lord of all administers all things in weight and measure. So, foretelling to Abraham that his seed should be a sojourner and the cause thereof, He says, "for the iniquity of the Amorites is not yet full" Gen 15:16, that is, they have not yet committed sins enough to merit entire destruction, wherefore I cannot yet endure to give them over to the slaughter, but will wait for the measure of their iniquity." The relation then of this vision to the seventh is, that the seventh tells of God's punishment on individual sinners; this, on the whole people, when the iniquity of the whole is full.
This is their resemblance, as we say, their look, that is, the look, appearance, of the inhabitants "in all the land." This then being the condition of the people of the land, at the time to which the vision relates, the symbolical carrying away of the full measure of sin cannot be its forgiveness, since there was no repentance, but the taking away of the sin with the sinner. Cyril: "The Lord of all is good and loving to mankind; for He is patient toward sinners and endures transgressors, waiting for the repentance of each; but if one perseveres long in iniquity, and come to the term of the endurance allowed, it remains that he should be subjected to punishment, and there is no account of this long forebarance, nor can he be exempt from judgment proportioned to what he has done. So then Christ says to the Jewish people, rushing with unbridled phrensy to all strange excess, "Fill ye up the measure of your fathers" Mat 23:32. The measure then, which was seen, pointed to the filling up of the measure of the transgression of the people against Himself." Jerome: "The angel bids him behold the sins of the people Israel, heaped together in a perfect measure, and the transgression of all fulfilled - that the sins, which escaped notice, one by one, might, when collected together, be laid open to the eyes of all, and Israel might go forth from its place, and it might be shown to all what she was in her own land." Ribera: "I think the Lord alluded to the words of the prophet, as though He would say, "Fill up the measure of sins" which your fathers began of old, as it is in Zechariah, that is, ye will soon fill it; for ye so haste to do evil, that ye will soon fill it to the utmost."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: This is an ephah: "The meaning of this vision," says Archbishop Newcome, "seems to be, that the Babylonish captivity had happened on account of the wickedness of the Jews, and that a like dispersion would befall them if they relapsed into like crimes." The woman who sat in the ephah was an emblem of the Jewish nation; the casting the weight of lead on the mouth of the ephah seems to mean the condemnation of the Jews, after they had filled up the measure of their iniquities by crucifying the Messiah; the "two women, with wings like a stork, and the wind in their wings," seem emblematical of the Roman armies and the rapidity of their conquests; and their lifting up the ephah and carrying it through the air, to build it a house in Shinar or Babylon, where it was fixed on its own basis, represents the taking of Jerusalem, the dispersion of the Jews, and the long continuance of that calamity, as a just punishment of their unbelief. Eze 44:10, Eze 44:11; Amo 8:5
Geneva 1599
5:6 And I said, What [is] it? And he said, This [is] an (e) ephah that goeth forth. He said moreover, This [is] their (f) resemblance through all the earth.
(e) Which was a measure in dry things, containing about five gallons.
(f) That is, all the wickedness of the ungodly is in God's sight, which he keeps in a measure, and can shut it or open it at his pleasure.
John Gill
5:6 And I said, What is it?.... After he had lifted up his eyes and seen it, he desires to know both what it was, and what was the meaning of it:
and he said, This is an ephah that goeth forth; which was a measure much in use with the Jews, Ex 16:36 it is the same with the "bath", and held above seven wine gallons. The Targum interprets this of such who dealt in false measures, whose sin is exposed, and their punishment set forth; but rather it designs the measure of iniquity filling up, either in Judea, particularly in the times of Christ, Mt 23:32 or in the whole world, and especially in the antichristian states, Rev_ 18:5, and
He said moreover, this is their resemblance through all the earth; or "this is their eye" (z); what they are looking at, and intent upon, namely, this ephah; that is, to fill up the measure of their iniquity: or, as Kimchi and Ben Melech interpret it, this ephah, which thou seest, shows that there is an eye upon them which sees their works; and this is the eye of the Lord, which sees and takes notice of all the evil actions of men, not as approving them, but as observing them, and avenging them. Cocceius, by the "ephah", understands an abundance of temporal good things bestowed upon the Christian church in Constantine's time and following, on which the eyes of carnal men were looking.
(z) "haec est oculus eorum", Pagninus, Montanus, Munster, Vatablus, Junius & Tremellius, Piscator, Tarnovius, Cocceius.
John Wesley
5:6 He - The angel. An ephah - A measure which held about three bushels. Goeth forth - Out of the temple. Their resemblance - This is an emblem of this people everywhere. Thus there is limited time and measure for them, while they sin, and are filling the ephah with their sins, they will find that the ephah of wrath is filled up also, to be poured out upon them.
Robert Jamieson, A. R. Fausset and David Brown
5:6 This is their resemblance--literally, "eye" (compare Ezek 1:4-5, Ezek 1:16). HENGSTENBERG translates, "Their (the people's) eye" was all directed to evil. But English Version is better. "This is the appearance (that is, an image) of the Jews in all the land" (not as English Version, "in all the earth"), that is, of the wicked Jews.
This--Here used of what was within the ephah, not the ephah itself.
5:75:7: Եւ ահա կշի՛ռ մի կապարեայ ամբարձեալ՝ եւ կին մի նստէր ՚ի մէջ չափոյն[10822]։ [10822] Ոսկան. ՚Ի մէջ չափուն։
7 Եւ ահա մի կապարէ կշեռք բարձրացաւ. մի կին նստած էր նրա մի թաթի մէջ:
7 Ահա կապարեայ ծածկոց մը վերցուեցաւ ու կին մը արդուին մէջ կը նստէր։
Եւ ահա [50]կշիռ մի կապարեայ ամբարձեալ, եւ կին մի նստէր ի մէջ [51]չափոյն:

5:7: Եւ ահա կշի՛ռ մի կապարեայ ամբարձեալ՝ եւ կին մի նստէր ՚ի մէջ չափոյն[10822]։
[10822] Ոսկան. ՚Ի մէջ չափուն։
7 Եւ ահա մի կապարէ կշեռք բարձրացաւ. մի կին նստած էր նրա մի թաթի մէջ:
7 Ահա կապարեայ ծածկոց մը վերցուեցաւ ու կին մը արդուին մէջ կը նստէր։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 И вот, кусок свинца поднялся, и там сидела одна женщина посреди ефы.
5:7 καὶ και and; even ἰδοὺ ιδου see!; here I am τάλαντον ταλαντον 10,000 dollars; talent μολίβου μολιβος lift out / up; remove καὶ και and; even ἰδοὺ ιδου see!; here I am μία εις.1 one; unit γυνὴ γυνη woman; wife ἐκάθητο καθημαι sit; settle ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the μέτρου μετρον measure
5:7 וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold כִּכַּ֥ר kikkˌar כִּכָּר disk עֹפֶ֖רֶת ʕōfˌereṯ עֹופֶרֶת lead נִשֵּׂ֑את niśśˈēṯ נשׂא lift וְ wᵊ וְ and זֹאת֙ zōṯ זֹאת this אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman אַחַ֔ת ʔaḥˈaṯ אֶחָד one יֹושֶׁ֖בֶת yôšˌeveṯ ישׁב sit בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הָ hā הַ the אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
5:7. et ecce talentum plumbi portabatur et ecce mulier una sedens in medio amphoraeAnd behold a talent of lead was carried, and behold a woman sitting in the midst of the vessel.
7. ( and behold, there was lifted up a talent of lead:) and this is a woman sitting in the midst of the ephah.
5:7. And behold, a talent of lead was being carried; and behold, one woman sitting in the middle of the container.
5:7. And, behold, there was lifted up a talent of lead: and this [is] a woman that sitteth in the midst of the ephah.
And, behold, there was lifted up a talent of lead: and this [is] a woman that sitteth in the midst of the ephah:

5:7 И вот, кусок свинца поднялся, и там сидела одна женщина посреди ефы.
5:7
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τάλαντον ταλαντον 10,000 dollars; talent
μολίβου μολιβος lift out / up; remove
καὶ και and; even
ἰδοὺ ιδου see!; here I am
μία εις.1 one; unit
γυνὴ γυνη woman; wife
ἐκάθητο καθημαι sit; settle
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
μέτρου μετρον measure
5:7
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
כִּכַּ֥ר kikkˌar כִּכָּר disk
עֹפֶ֖רֶת ʕōfˌereṯ עֹופֶרֶת lead
נִשֵּׂ֑את niśśˈēṯ נשׂא lift
וְ wᵊ וְ and
זֹאת֙ zōṯ זֹאת this
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
אַחַ֔ת ʔaḥˈaṯ אֶחָד one
יֹושֶׁ֖בֶת yôšˌeveṯ ישׁב sit
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הָ הַ the
אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
5:7. et ecce talentum plumbi portabatur et ecce mulier una sedens in medio amphorae
And behold a talent of lead was carried, and behold a woman sitting in the midst of the vessel.
5:7. And behold, a talent of lead was being carried; and behold, one woman sitting in the middle of the container.
5:7. And, behold, there was lifted up a talent of lead: and this [is] a woman that sitteth in the midst of the ephah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:-8. Отверстие ефы, после того как пророк увидел находящуюся внутри сосуда женщину, олицетворявшую нечестие, было закрыто круглым свитком свинца (kikkar' ophereth).
Albert Barnes: Notes on the Bible - 1834
5:7: And behold there was lifted up a talent of lead - the heaviest Hebrew weight, elsewhere of gold or silver; the golden talent weighing, 1, 300, 000 grains; the silver, 660, 000; here, being lead, it is obviously an undefined mass, though circular , corresponding to the Ephah. The Ephah too was the largest Hebrew measure, whose compass cannot now, with certainty, be ascertained . Both probably were, in the vision, ideal. Theodoret: "Holy Scripture calleth the punishment of sin, lead, as being by nature heavy. This the divine David teacheth us, "mine iniquities are gone over my head: as an heavy burden, they are too heavy for me" Psa 38:4. The divine Zechariah seeth sin under the image of a woman; for most evils are engendered by luxury. But he seeth the punishment, like most heavy lead, lying upon the mouth of iniquity, according to a Psalm, "all iniquity shall stop her mouth" Psa 107:42. Ambr. in Ps. 35. n. 9. Opp. i. 769: "Iniquity, as with a talent of lead, weighs down the conscience."
This is a woman - Literally, "one woman," all sin being concentrated and personified in one, as he goes on to speak of her as the, personified, wickedness. The sitting may represent her abiding tranquil condition in her sins, according to the climax in Psa 1:1-6, "and hath not sat in the seat of the scornful" Psa 1:1; and, "thou sittest and speakest against thy brother" Psa 50:20; (Lap.), "not standing as by the way, but sitting, as if of set purpose, of custom and habit." "Whoso hath peace in sins is not far from lying down in them, so that, oppressed by a spirit of slumber, he neither sees light, nor feels any blow, but is kept down by the leaden talent of his obduracy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: talent: or, weighty piece, Isa 13:1, Isa 15:1, Isa 22:11
is: Jer 3:1, Jer 3:2; Ezek. 16:1-63, 23:1-49; Hosea 1:1-3:5; Rev_. 17:1-18
Geneva 1599
5:7 And, behold, there was lifted up a (g) talent of lead: and this [is] a (h) woman that sitteth in the midst of the ephah.
(g) To cover the measure.
(h) Which represents iniquity, as in the next verse.
John Gill
5:7 And, behold, there was lifted up a talent of lead,.... By the angel; since he is afterwards said to cast it upon the mouth of the "ephah". A cicar, or talent of silver, with the Jews, was equal to three thousand shekels, as may be gathered from Ex 38:24 and weighed a hundred and twenty five pounds (a); or, as others, a hundred and twenty (b), and, according to the more exact account of Dr. Arbuthnot, a hundred and thirteen pounds, ten ounces, one pennyweight, and ten and two seventh grains of our Troy weight. A Babylonish talent, according to Aelianus (c), weighed seventy two Attic pounds; and an Attic mina, or pound, weighed a hundred drachmas; so that it was of the weight of seven thousand two hundred such drachmas. An Alexandrian talent was equal to twelve thousand Attic drachmas; and these the same with a hundred and twenty five Roman libras or pounds; which talent is supposed to be the same with that of Moses. The Roman talent contained seventy two Italic minas, which were the same with the Roman libras (d). But since the Hebrew word "cicar" signifies anything plain, and what is extended like a cake, as Arias Montanus observes (e), it may here intend a plate of lead, which was laid over the mouth of the "ephah", as a lid unto it; though indeed it is afterwards called , "a stone of lead", and so seems to design a weight.
And this is a woman that sitteth in the midst of the ephah; who, in Zech 5:8, is called "wickedness"; and here represented by a "woman", because, say some, the woman was first in the transgression; or rather because sin is flattering and deceitful, and draws into the commission of it, and so to ruin: and this woman, wickedness, intends wicked men; all the wicked among the Jews, and even all the wicked of the world; who sit in the "ephah", very active and busy in filling up the measure of their sins, and where they sit with great pleasure and delight; very openly and visibly declare their sin, as Sodom, and hide it not; in a very proud and haughty manner, with great boldness and impudence, and in great security, without any concern about a future state, promising themselves impunity here and hereafter. This woman is a very lively emblem of the whore of Rome, sitting as a queen upon many waters; ruling over kings and princes; living deliciously, and in great ease and pleasure filling up the measure of her sins. Kimchi interprets this woman of the ten tribes, who wickedly departed from God, and were as one kingdom.
(a) Epiphanius de Mensuris & Ponderibus. (b) Hebraei apud Buxtorf. Lex. Heb. in rad. (c) Var. Hist. l. 1. c. 22. (d) See Prideaux's Preface to Connexion, &c. vol. 1. p. 18, 19, &c. (e) Ephron, sive de Siclo, prope finem.
John Wesley
5:7 And behold - Here is another part of this vision. Lifted up - Brought thither to cover it. A talent - A piece of lead of a talent weight, as large as the mouth of the ephah. A woman - A woman, the third in the vision. Perhaps this vision was purposely obscure, least a plain denunciation of the second overthrow of the state and temple, might discourage them from going forward in the present restoration of them.
Robert Jamieson, A. R. Fausset and David Brown
5:7 lifted up--The cover is lifted off the ephah to let the prophet see the female personification of "wickedness" within, about to be removed from Judea. The cover being "of lead," implies that the "woman" cannot escape from the ponderous load which presses her down.
talent--literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy.
woman--for comparison of "wickedness" to a woman, Prov 2:16; Prov 5:3-4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.
5:85:8: Եւ ասէ. Ա՛յդ է անիրաւութիւն։ Եւ ընկէց զնա ՚ի մէջ չափոյն եւ ընկէց զվէմն կապարեայ ՚ի բերան նորա[10823]։ [10823] Ոսկան. ՚Ի մէջ չափուն։
8 Հրեշտակն ասաց. «Դա է անիրաւութիւնը»: Եւ նրան գցեց կշեռքի մէջ ու կապարէ քարը դրեց նրա բերանին:
8 Եւ ան ըսաւ. «Այս է չարութիւնը» ու զանիկա արդուին մէջ ձգեց եւ այն կապարեայ ծածկոցը այն արդուին բերանը ձգեց։
Եւ ասէ. Այդ է անիրաւութիւն: Եւ ընկէց զնա ի մէջ [52]չափոյն եւ ընկէց զվէմն կապարեայ ի բերան նորա:

5:8: Եւ ասէ. Ա՛յդ է անիրաւութիւն։ Եւ ընկէց զնա ՚ի մէջ չափոյն եւ ընկէց զվէմն կապարեայ ՚ի բերան նորա[10823]։
[10823] Ոսկան. ՚Ի մէջ չափուն։
8 Հրեշտակն ասաց. «Դա է անիրաւութիւնը»: Եւ նրան գցեց կշեռքի մէջ ու կապարէ քարը դրեց նրա բերանին:
8 Եւ ան ըսաւ. «Այս է չարութիւնը» ու զանիկա արդուին մէջ ձգեց եւ այն կապարեայ ծածկոցը այն արդուին բերանը ձգեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 И сказал он: эта {женщина} само нечестие, и бросил ее в средину ефы, а на отверстие ее бросил свинцовый кусок.
5:8 καὶ και and; even εἶπεν επω say; speak αὕτη ουτος this; he ἐστὶν ειμι be ἡ ο the ἀνομία ανομια lawlessness καὶ και and; even ἔρριψεν ριπτω fling; disperse αὐτὴν αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the μέτρου μετρον measure καὶ και and; even ἔρριψεν ριπτω fling; disperse τὸν ο the λίθον λιθος stone τοῦ ο the μολίβου μολιβος into; for τὸ ο the στόμα στομα mouth; edge αὐτῆς αυτος he; him
5:8 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say זֹ֣את zˈōṯ זֹאת this הָ hā הַ the רִשְׁעָ֔ה rišʕˈā רִשְׁעָה guilt וַ wa וְ and יַּשְׁלֵ֥ךְ yyašlˌēḵ שׁלך throw אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] אֶל־ ʔel- אֶל to תֹּ֣וךְ tˈôḵ תָּוֶךְ midst הָֽ hˈā הַ the אֵיפָ֑ה ʔêfˈā אֵיפָה ephah וַ wa וְ and יַּשְׁלֵ֛ךְ yyašlˈēḵ שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] אֶ֥בֶן ʔˌeven אֶבֶן stone הָ hā הַ the עֹפֶ֖רֶת ʕōfˌereṯ עֹופֶרֶת lead אֶל־ ʔel- אֶל to פִּֽיהָ׃ ס pˈîhā . s פֶּה mouth
5:8. et dixit haec est impietas et proiecit eam in medio amphorae et misit massam plumbeam in os eiusAnd he said: This is wickedness. And he cast her into the midst of the vessel, and cast the weight of lead upon the mouth thereof.
8. And he said, This is Wickedness; and he cast her down into the midst of the ephah: and he cast the weight of lead upon the mouth thereof.
5:8. And he said, “This is impiety.” And he cast her into the middle of the container, and he sent the weight of lead into its mouth.
5:8. And he said, This [is] wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
And he said, This [is] wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof:

5:8 И сказал он: эта {женщина} само нечестие, и бросил ее в средину ефы, а на отверстие ее бросил свинцовый кусок.
5:8
καὶ και and; even
εἶπεν επω say; speak
αὕτη ουτος this; he
ἐστὶν ειμι be
ο the
ἀνομία ανομια lawlessness
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
αὐτὴν αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
μέτρου μετρον measure
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
τὸν ο the
λίθον λιθος stone
τοῦ ο the
μολίβου μολιβος into; for
τὸ ο the
στόμα στομα mouth; edge
αὐτῆς αυτος he; him
5:8
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
זֹ֣את zˈōṯ זֹאת this
הָ הַ the
רִשְׁעָ֔ה rišʕˈā רִשְׁעָה guilt
וַ wa וְ and
יַּשְׁלֵ֥ךְ yyašlˌēḵ שׁלך throw
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
אֶל־ ʔel- אֶל to
תֹּ֣וךְ tˈôḵ תָּוֶךְ midst
הָֽ hˈā הַ the
אֵיפָ֑ה ʔêfˈā אֵיפָה ephah
וַ wa וְ and
יַּשְׁלֵ֛ךְ yyašlˈēḵ שׁלך throw
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֥בֶן ʔˌeven אֶבֶן stone
הָ הַ the
עֹפֶ֖רֶת ʕōfˌereṯ עֹופֶרֶת lead
אֶל־ ʔel- אֶל to
פִּֽיהָ׃ ס pˈîhā . s פֶּה mouth
5:8. et dixit haec est impietas et proiecit eam in medio amphorae et misit massam plumbeam in os eius
And he said: This is wickedness. And he cast her into the midst of the vessel, and cast the weight of lead upon the mouth thereof.
5:8. And he said, “This is impiety.” And he cast her into the middle of the container, and he sent the weight of lead into its mouth.
5:8. And he said, This [is] wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:8: And cast her into the midst of the Ephah - As yet then the measure was not full. Ribera: "She had the lower part within the Ephah, but the upper, especially the head, without. Though the Jews had slain the prophets and done many grievous things, the greatest sin of all remained to be done. But when they had crucified Christ and persecuted the Apostles and the Gospel, the measure was full; she was wholly within the Ephah, no part remained without, so that the measure was filled."
And he cast the weight of lead upon the mouth thereof - that is, doubtless of the Ephah; as in Genesis, "a great stone was on the mouth of the well" Gen 29:2, so that there should be no access to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: This: Gen 15:16; Mat 23:32; Th1 2:16
the weight: Zac 5:7; Psa 38:4; Pro 5:22; Lam 1:14; Amo 9:1-4
Geneva 1599
5:8 And he said, This [is] (i) wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon its mouth.
(i) Signifying that Satan would not have such power against the Jews to tempt them, as he had in times past, but that God would shut up iniquity in a measure as in a prison.
John Gill
5:8 And he said, This is wickedness,.... A representation of wicked men, who are wickedness itself, as their inward part is, Ps 5:9 and particularly of the wicked one, the man of sin and son of perdition, the Roman antichrist and apocalyptic beast; who, though he is called by this title, "his Holiness", his true and proper name is "wickedness"; , that wicked lawless one, Th2 2:8 yea, wickedness itself, being extremely wicked, a sink of sin and of all abominations, Rev_ 17:5.
And he cast it into the midst of the ephah; that is, wickedness; that it might be kept within bounds, and not exceed its measure to be filled up: this seems to denote some restraint on sinners, that they may not be able to go all the lengths they would; and some rebuke upon them, that they might not lift up their heads with impunity; and some check upon them, and their furious rage towards the people of God; and also the putting of an utter end to sin and sinners, and particularly the followers of antichrist; see Ps 104:35.
And he cast the weight of lead upon the mouth thereof; either upon the mouth of the woman, or of the ephah; and, be it which it will, it was done to keep the woman within the ephah, and press her down there; and intends the judgments of God upon sinners; and shows that there is no escaping divine vengeance; that it falls heavy where it lights, and sinks to the lowest hell; and that it will continue, being laid on by the firm, unchangeable, and irrevocable decree of God. Cocceius understands this of the Saracens and Turks, and the barbarous nations, being cast into the Roman empire, to restrain the antichristian tyranny; but it seems better to apply it to the utter destruction of antichrist, signified by a millstone cast into the sea and sunk there, never to rise more; see Rev_ 18:21 and with it compare Ex 15:10.
John Wesley
5:8 This - This woman represents the wickedness of the Jews. He cast it - The angel cast down this woman. On the mouth - And so shut her up, to suffer the punishment of all her sins.
Robert Jamieson, A. R. Fausset and David Brown
5:8 wickedness--literally, "the wickedness": implying wickedness in its peculiar development. Compare "the man of sin," Th2 2:3.
cast it--that is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off.
weight--literally, "stone," that is, round mass.
5:95:9: Եւ ամբարձի զաչս իմ եւ տեսի, եւ ահա երկու կանայք ելանէին, եւ հողմ ՚ի թեւ՛ս նոցա. եւ էին թեւք նոցա իբրեւ զթեւս յոպոպոյ. եւ ամբարձին զչափն ընդ երկիր եւ ընդ երկինս։
9 Ես բարձրացրի իմ աչքերը եւ տեսայ. ահա երկու կանայք էին ելնում. հողմ կար նրանց թեւերի մէջ, եւ նրանց թեւերը յոպոպի թեւերի պէս էին: Նրանք կշեռքը բարձրացրին երկնքի ու երկրի միջեւ:
9 Աչքերս վերցուցի ու տեսայ թէ երկու կին ելան։ Հովը անոնց թեւերուն մէջ էր։ Անոնք արագիլի թեւերու նման թեւեր ունէին։ Անոնք արդուն երկրի ու երկնքի մէջտեղ վերցուցին։
Եւ ամբարձի զաչս իմ եւ տեսի, եւ ահա երկու կանայք ելանէին, եւ հողմ ի թեւս նոցա. եւ էին թեւք նոցա իբրեւ զթեւս [53]յոպոպոյ. եւ ամբարձին [54]զչափն ընդ երկիր եւ ընդ երկինս:

5:9: Եւ ամբարձի զաչս իմ եւ տեսի, եւ ահա երկու կանայք ելանէին, եւ հողմ ՚ի թեւ՛ս նոցա. եւ էին թեւք նոցա իբրեւ զթեւս յոպոպոյ. եւ ամբարձին զչափն ընդ երկիր եւ ընդ երկինս։
9 Ես բարձրացրի իմ աչքերը եւ տեսայ. ահա երկու կանայք էին ելնում. հողմ կար նրանց թեւերի մէջ, եւ նրանց թեւերը յոպոպի թեւերի պէս էին: Նրանք կշեռքը բարձրացրին երկնքի ու երկրի միջեւ:
9 Աչքերս վերցուցի ու տեսայ թէ երկու կին ելան։ Հովը անոնց թեւերուն մէջ էր։ Անոնք արագիլի թեւերու նման թեւեր ունէին։ Անոնք արդուն երկրի ու երկնքի մէջտեղ վերցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 И поднял я глаза мои и увидел: вот, появились две женщины, и ветер был в крыльях их, и крылья у них как крылья аиста; и подняли они ефу и понесли ее между землею и небом.
5:9 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 δύο δυο two γυναῖκες γυνη woman; wife ἐκπορευόμεναι εκπορευομαι emerge; travel out καὶ και and; even πνεῦμα πνευμα spirit; wind ἐν εν in ταῖς ο the πτέρυξιν πτερυξ wing αὐτῶν αυτος he; him καὶ και and; even αὗται ουτος this; he εἶχον εχω have; hold πτέρυγας πτερυξ wing ὡς ως.1 as; how πτέρυγας πτερυξ wing ἔποπος εποψ and; even ἀνέλαβον αναλαμβανω take up; take along τὸ ο the μέτρον μετρον measure ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the γῆς γη earth; land καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the οὐρανοῦ ουρανος sky; heaven
5:9 וָ wā וְ and אֶשָּׂ֨א ʔeśśˌā נשׂא lift עֵינַ֜י ʕênˈay עַיִן eye וָ wā וְ and אֵ֗רֶא ʔˈēre ראה see וְ wᵊ וְ and הִנֵּה֩ hinnˌē הִנֵּה behold שְׁתַּ֨יִם šᵊttˌayim שְׁנַיִם two נָשִׁ֤ים nāšˈîm אִשָּׁה woman יֹֽוצְאֹות֙ yˈôṣᵊʔôṯ יצא go out וְ wᵊ וְ and ר֣וּחַ rˈûₐḥ רוּחַ wind בְּ bᵊ בְּ in כַנְפֵיהֶ֔ם ḵanᵊfêhˈem כָּנָף wing וְ wᵊ וְ and לָ lā לְ to הֵ֥נָּה hˌēnnā הֵנָּה they כְנָפַ֖יִם ḵᵊnāfˌayim כָּנָף wing כְּ kᵊ כְּ as כַנְפֵ֣י ḵanᵊfˈê כָּנָף wing הַ ha הַ the חֲסִידָ֑ה ḥᵃsîḏˈā חֲסִידָה heron וַ wa וְ and תִּשֶּׂ֨אנָה֙ ttiśśˈenā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֵיפָ֔ה ʔêfˈā אֵיפָה ephah בֵּ֥ין bˌên בַּיִן interval הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וּ û וְ and בֵ֥ין vˌên בַּיִן interval הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
5:9. et levavi oculos meos et vidi et ecce duae mulieres egredientes et spiritus in alis earum et habebant alas quasi alas milvi et levaverunt amphoram inter terram et caelumAnd I lifted up my eyes and looked: and behold there came out two women, and wind was in their wings, and they had wings like the wings of a kite: and they lifted up the vessel between the earth and the heaven.
9. Then lifted I up mine eyes, and saw, and behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.
5:9. And I lifted up my eyes and I saw. And behold, two women were departing, and a spirit was in their wings, and they had wings like the wings of a kite, and they lifted up the container between earth and heaven.
5:9. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.
Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven:

5:9 И поднял я глаза мои и увидел: вот, появились две женщины, и ветер был в крыльях их, и крылья у них как крылья аиста; и подняли они ефу и понесли ее между землею и небом.
5:9
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
δύο δυο two
γυναῖκες γυνη woman; wife
ἐκπορευόμεναι εκπορευομαι emerge; travel out
καὶ και and; even
πνεῦμα πνευμα spirit; wind
ἐν εν in
ταῖς ο the
πτέρυξιν πτερυξ wing
αὐτῶν αυτος he; him
καὶ και and; even
αὗται ουτος this; he
εἶχον εχω have; hold
πτέρυγας πτερυξ wing
ὡς ως.1 as; how
πτέρυγας πτερυξ wing
ἔποπος εποψ and; even
ἀνέλαβον αναλαμβανω take up; take along
τὸ ο the
μέτρον μετρον measure
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
5:9
וָ וְ and
אֶשָּׂ֨א ʔeśśˌā נשׂא lift
עֵינַ֜י ʕênˈay עַיִן eye
וָ וְ and
אֵ֗רֶא ʔˈēre ראה see
וְ wᵊ וְ and
הִנֵּה֩ hinnˌē הִנֵּה behold
שְׁתַּ֨יִם šᵊttˌayim שְׁנַיִם two
נָשִׁ֤ים nāšˈîm אִשָּׁה woman
יֹֽוצְאֹות֙ yˈôṣᵊʔôṯ יצא go out
וְ wᵊ וְ and
ר֣וּחַ rˈûₐḥ רוּחַ wind
בְּ bᵊ בְּ in
כַנְפֵיהֶ֔ם ḵanᵊfêhˈem כָּנָף wing
וְ wᵊ וְ and
לָ לְ to
הֵ֥נָּה hˌēnnā הֵנָּה they
כְנָפַ֖יִם ḵᵊnāfˌayim כָּנָף wing
כְּ kᵊ כְּ as
כַנְפֵ֣י ḵanᵊfˈê כָּנָף wing
הַ ha הַ the
חֲסִידָ֑ה ḥᵃsîḏˈā חֲסִידָה heron
וַ wa וְ and
תִּשֶּׂ֨אנָה֙ ttiśśˈenā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֵיפָ֔ה ʔêfˈā אֵיפָה ephah
בֵּ֥ין bˌên בַּיִן interval
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
5:9. et levavi oculos meos et vidi et ecce duae mulieres egredientes et spiritus in alis earum et habebant alas quasi alas milvi et levaverunt amphoram inter terram et caelum
And I lifted up my eyes and looked: and behold there came out two women, and wind was in their wings, and they had wings like the wings of a kite: and they lifted up the vessel between the earth and the heaven.
5:9. And I lifted up my eyes and I saw. And behold, two women were departing, and a spirit was in their wings, and they had wings like the wings of a kite, and they lifted up the container between earth and heaven.
5:9. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Затем появились две крылатые женщины, которых крылья способны были к быстрому передвижению на далекие пространства. Выражение: ветер был в крыльях непонятно само по себе; а сравнение с крыльями аиста указывает, по мнению толкователей, на то, что женщинам предстоит далекий путь, для которого необходимы крылья аиста, совершающего без утомления свои перелеты на значительные расстояния (Marti 417). Сосуд поднят был женщинами, и они понесли его между землею и небом, т. е. по воздуху (у евреев нет слова соответствующего "воздух").
Adam Clarke: Commentary on the Bible - 1831
5:9: There came out two women - As the one woman represented the impiety of the Jewish nation; so these two women who were to carry the ephah, in which the woman Iniquity was shut up, under the weight of a talent of lead, may mean the desperate Unbelief of the Jews in rejecting the Messiah; and that Impiety, or universal corruption of manners, which was the consequence of their unbelief, and brought down the wrath of God upon them. The strong wings, like those of a stork, may point out the power and swiftness with which Judea was carried on to fill up the measure of her iniquity, and to meet the punishment which she deserved.
Between the earth and the heaven - Sins against God and Man, sins which heaven and earth contemplated with horror.
Or the Babylonians and Romans may be intended by the two women who carried the Jewish ephah to its final punishment. The Chaldeans ruined Judea before the advent of our Lord; the Romans, shortly after.
Albert Barnes: Notes on the Bible - 1834
5:9: There came out two women - It may be that there may be no symbol herein, but that he names women because it was a woman who was so carried; yet their wings were the wings of an unclean bird, strong, powerful, borne by a force not their own; with their will, since they flew; beyond their will, since the wind was in their wings; rapidly, inexorably, irresistibly, they flew and bore the Ephah between heaven and earth. No earthly power could reach or rescue it. God would not. It may be that evil spirits are symbolized, as being like to this personified human wickedness, such as snatch away the souls of the damned, who, by serving them, have become as they.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: for: Deu 28:49; Dan 9:26, Dan 9:27; Hos 8:1; Mat 24:28
Carl Friedrich Keil and Franz Delitzsch
5:9
Zech 5:9. "And I lifted up my eyes, and saw, and behold there came forth two women, and wind in their wings, and they had wings like a stork's wings; and they carried the ephah between earth and heaven. Zech 5:10. And I said to the angel that talked with me, Whither are these taking the ephah? Zech 5:11. And he said to me, To build it a dwelling in the land of Shinar: and it will be placed and set up there upon its stand." The meaning of this new scene may easily be discovered. The ephah with the woman in it is carried away between earth and heaven, i.e., through the air. Women carry it because there is a woman inside; and two women, because two persons are required to carry so large and heavy a measure, that they may lay hold of it on both sides (תּשּׂנה with the א dropped; cf. Ges. 74, Anm. 4). These women have wings, because it passes through the air; and a stork's wings, because these birds have broad pinions, and not because the stork is a bird of passage or an unclean bird. The wings are filled with wind, that they may be able to carry their burden with greater velocity through the air. The women denote the instruments or powers employed by God to carry away the sinners out of His congregation, without any special allusion to this or the other historical nation. This is all that we have to seek for in these features, which only serve to give distinctness to the picture. But the statement in Zech 5:11 is significant: "to build it a house in the land of Shinar." The pronoun לה with the suffix softened instead of לּהּ, as in Ex 9:18; Lev 13:4 (cf. Ewald, 247, d), refers grammatically to האיפה; but so far as the sense is concerned, it refers to the woman sitting in the ephah, since a house is not built for a measure, but only for men to dwell in. This also applies to the feminine form הנּתחה, and to the suffix in מכנתהּ. The building of a house indicates that the woman is to dwell there permanently, as is still more clearly expressed in the second hemistich. הוּכן refers to בּית , and is not to be taken hypothetically, in the sense of "as soon as the house shall be restored," but is a perfect with Vav consec.; and hūkhan, the hophal of kūn, is not to be taken in the sense of restoring, but, in correspondence with mekhunâh, in the sense of establishing or building on firm foundations. Mekhunâh: the firmly established house. In this the woman of sin is brought to rest. The land in which the woman of sin carried away out of the holy land is permanently to dwell, is the land of Shinar. This name is not to be identified with Babel, so as to support the conclusion that it refers to a fresh removal of the people of Israel into exile; but according to Gen 10:10 and Gen 11:2, Shinar is the land in which Nimrod founded the first empire, and where the human race built the tower of Babel which was to reach to the sky. The name is not to be taken geographically here as an epithet applied to Mesopotamia, but is a notional or real definition, which affirms that the ungodliness carried away out of the sphere of the people of God will have its permanent settlement in the sphere of the imperial power that is hostile to God. The double vision of this chapter, therefore, shows the separation of the wicked from the congregation of the Lord, and their banishment into and concentration within the ungodly kingdom of the world. This distinction and separation commenced with the coming of the Messiah, and runs through all the ages of the spread and development of the Christian church, until at the time of the end they will come more and more into outward manifestation; and the evil, having been sifted out by the judicial power of God and His Spirit, will form itself into a Babel of the last days, as Ezekiel 38 and 39 clearly show, and attempt a last struggle with the kingdom of God, in which it will be overcome and destroyed by the last judgment.
Geneva 1599
5:9 Then I lifted up my eyes, and looked, and, behold, there came out two (k) women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.
(k) Which declared that God would execute his judgment by the means of the weak and infirm.
John Gill
5:9 Then lifted I up mine eyes, and looked,.... This is not a new vision, but a continuation of the former, as appears from the "ephah" seen in it:
and, behold, there came out two women; out of the same place the "ephah" did. The Targum explains these "two women" by two provinces; and Kimchi interprets them of the two tribes of Judah and Benjamin, who had been carried captive into Babylon; and others of the two kings, Jehoiakim and Zedekiah, who were the cause of the captivity; but Jarchi understands by them the Babylonians and Chaldeans, two nations as one, joined in Nebuchadnezzar's armies, which carried them captive: others think the two reformers, Ezra and Nehemiah, are meant, who were instruments of purging the Jews, returned from captivity, though but weak ones, and therefore are compared to "women"; yet what they did they did swiftly, and therefore are said to have "wings", and under the influence of the Spirit of God; hence the "wind", or "spirit" (f), is said to be in their wings; and they acted from a tender regard to the glory of God and the good of their country; and therefore their wings were like the "wings of a stork"; a bird of passage, as appears from Jer 8:7 and so a fit emblem to be used in the transportation of the "ephah"; of whom Pliny (g) says, from whence they come, and whither they betake themselves, is yet unknown; and adds, there is no doubt that they come from afar; as it is plain they must, if that relation be true, which seems to have good authority, that one of these creatures, upon its return to Germany, brought a green root of ginger with it; which must come from the eastern part of the world; from Arabia, or Ethiopia, or the East Indies, where it grows (h): and as it is a bird that takes such long flights, it must have wings fitted for such a purpose; and which are taken notice of in Job 39:13 to which the wings and feather of the ostrich are compared; for so Bochart (i) there renders the word, "the wing of the ostriches rejoices, truly the wing" as of "a stork, and the feather"; or, as others, "who gave wings to the stork and ostrich?" both remarkable for their wings: and Vatablus renders the word here an "ostrich"; which, according to Pliny (k), is the largest of birds, and almost as big as a beast. In Ethiopia and Africa they are taller than a horse and his rider, and exceed the horse in swiftness; and their wings seem to be given them to help them in running; but which are not sufficient to lift them much above the earth, and so can not be meant here; but rather the stork, whose wings are black and white; and when they fly, they stretch out their necks forwards, and their feet backwards, and with these direct their course; when a tempest rises, standing on both feet, they spread their wings, lay their bill upon their breast, and turn their face that way the storm comes (l). The Targum renders it an eagle, which is the swiftest of birds, and whose wings are very strong to bear anything upon them, as they do their young, to which the allusion is, Deut 32:11 and so, if meant here, to lift up and bear away the ephah between the earth and the heaven; but the word is never used of that bird. The Harpies or Furies, with the Heathens, are represented, as women having wings (m) as these women are said to have; but these are very different women from them. Though some think the Romans, under Vespasian and Titus, are intended; but it may be that the two, perfections of God, his power and justice, in punishing men for their sins, are meant, particularly in the last times, and at the day of judgment. The power of God will be seen in raising the dead; in bringing all to judgment; in separating the wicked from the righteous, and in the execution of the sentence denounced on them: and the justice of God will be very conspicuous in the judgment and destruction of them.
And the wind was in their wings; they had wings, as denoting swiftness, as angels are said to have; hence Maimonides, as Kimchi observes, thought that angels are here meant; but this denotes, that though God is longsuffering, and may seem to defer judgment, which is sometimes a stumbling to the righteous, and a hardening to the wicked; yet, as this is only for the salvation of his elect, so when once the time is up, and the commission given forth, power and justice will speedily execute the sentence: and the "wind" being in their wings shows the greater swiftness and speed in the dispatch of business, and the great strength and force with which they performed it:
for they had wings like the wings of a stork; which, being a creature kind and tender, show that there is no cruelty in the displays of the power and justice of God in punishing sinners:
and they lifted up the ephah between the earth and the heaven; which denotes the visibility of the whole measure of the sins of wicked men; they will all be made manifest, and brought into judgment: and also the visibility of their punishment; they will go into everlasting punishment, in the sight of angels and men; and which will be the case of the antichristian beast, Rev_ 17:8.
(f) "spiritus", V. L. Pagninus, Montanus, Calvin, Burkius. (g) Nat. Hist. l. 10. c. 23. (h) Vid. Bochart. Hierozoic. par. 2. l. 2. c. 29. col. 328, 332. (i) Ibid. c. 16. col. 247, 248. (k) Nat. Hist. l. 10. c. 1. (l) Schotti Physica Curiosa, par. 2. l. 9. c. 26. p. 1162. (m) "Harpyiae et magnis quatiunt clangoribus alas." Virgil. Aeneid. l. 3. ver. 223.
John Wesley
5:9 There came out - From the same place whence the ephah came. Their wings - They had wings, like the wings of storks, large and strong, and flew before the wind with great swiftness. The judgments came thus flying, and so bore away with them those that were incorrigible.
Robert Jamieson, A. R. Fausset and David Brown
5:9 The agents to carry away the "woman," are, consistently with the image, "women." God makes the wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load [MAURER]. Or, the Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judah [HENDERSON]. As two "anointed ones" (Zech 4:14) stand by the Lord as His ministers, so two winged women execute His purpose here in removing the embodiment of "wickedness": answering to the "mystery of iniquity" (the Septuagint here in Zechariah uses the same words as Paul and "the man of sin," whom the Lord shall destroy with the spirit of His mouth and the brightness of His coming, Th2 2:3, Th2 2:7-8). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also it is a migratory bird. The "wind" helps the rapid motion of the wings. The being "lifted up between heaven and earth" implies open execution of the judgment before the eyes of all. As the "woman" here is removed to Babylon as her own dwelling, so the woman in the Apocalypse of St. John is Babylon (Rev_ 17:3-5).
5:105:10: Եւ ասեմ ցհրեշտակն որ խօսէր յիս. Յո՞ տանին նոքա զչափն[10824]։ [10824] Յօրինակին. Եւ ասեմ զհրեշտակն որ։
10 Ես ասացի Հրեշտակին, որ խօսում էր ինձ հետ. «Ո՞ւր են տանում նրանք կշեռքը»:
10 Ինծի հետ խօսող հրեշտակին ըսի. «Ասոնք ո՞ւր կը տանին արդուն»։
Եւ ասեմ ցհրեշտակն որ խօսէր յիս. Յո՞ տանին նոքա [55]զչափն:

5:10: Եւ ասեմ ցհրեշտակն որ խօսէր յիս. Յո՞ տանին նոքա զչափն[10824]։
[10824] Յօրինակին. Եւ ասեմ զհրեշտակն որ։
10 Ես ասացի Հրեշտակին, որ խօսում էր ինձ հետ. «Ո՞ւր են տանում նրանք կշեռքը»:
10 Ինծի հետ խօսող հրեշտակին ըսի. «Ասոնք ո՞ւր կը տանին արդուն»։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 И сказал я Ангелу, говорившему со мною: куда несут они эту ефу?
5:10 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 ποῦ που.1 where? αὗται ουτος this; he ἀποφέρουσιν αποφερω carry away / off τὸ ο the μέτρον μετρον measure
5:10 וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say אֶל־ ʔel- אֶל to הַ ha הַ the מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger הַ ha הַ the דֹּבֵ֣ר ddōvˈēr דבר speak בִּ֑י bˈî בְּ in אָ֛נָה ʔˈānā אָן whither הֵ֥מָּה hˌēmmā הֵמָּה they מֹֽולִכֹ֖ות mˈôliḵˌôṯ הלך walk אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
5:10. et dixi ad angelum qui loquebatur in me quo istae deferunt amphoramAnd I said to the angel that spoke in me: Whither do these carry the vessel?
10. Then said I to the angel that talked with me, Whither do these bear the ephah?
5:10. And I said to the angel who was speaking with me, “Where are they taking the container?”
5:10. Then said I to the angel that talked with me, Whither do these bear the ephah?
Then said I to the angel that talked with me, Whither do these bear the ephah:

5:10 И сказал я Ангелу, говорившему со мною: куда несут они эту ефу?
5:10
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
ποῦ που.1 where?
αὗται ουτος this; he
ἀποφέρουσιν αποφερω carry away / off
τὸ ο the
μέτρον μετρον measure
5:10
וָ וְ and
אֹמַ֕ר ʔōmˈar אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger
הַ ha הַ the
דֹּבֵ֣ר ddōvˈēr דבר speak
בִּ֑י bˈî בְּ in
אָ֛נָה ʔˈānā אָן whither
הֵ֥מָּה hˌēmmā הֵמָּה they
מֹֽולִכֹ֖ות mˈôliḵˌôṯ הלך walk
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֵיפָֽה׃ ʔêfˈā אֵיפָה ephah
5:10. et dixi ad angelum qui loquebatur in me quo istae deferunt amphoram
And I said to the angel that spoke in me: Whither do these carry the vessel?
5:10. And I said to the angel who was speaking with me, “Where are they taking the container?”
5:10. Then said I to the angel that talked with me, Whither do these bear the ephah?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. На вопрос пророка о цели символического путешествия, Ангел ответил, что для сосуда с заключенным в нем олицетворением нечестия будет приготовлен дом в земле Сеннаар, и он будет поставлен там навсегда. Под Сеннааром ближе всего разуметь Вавилон, а смысл всего видения таков: нечестие от иудеев удаляется к их врагам в Вавилон, где и будет постоянное местопребывание нечестия, для которого не должно быть места в св. земле.

Примечание. Некоторые комментаторы (Кейль, Клифот, Орелли, Ружемонт) главу V трактуют как одно видение (шестое), не находя достаточных оснований к разделению ее на две части, описывающих, два самостоятельных видения (шестое и седьмое), как делает большинство толкователей (Карпцов, Келер, Кюнен, Драйвер, Браденкамч, Новак, Смит, Марти, Штретер, еп. Палладий и др. ). Мнение большинства следует признать более основательным, так как держащиеся противоположного взгляда не вполне последовательно доказывают свою мысль о неразрывной связи первой половины гл. V со второю. Так, напр., Кейль, рассуждая о двух картинах (Bilder), составляющих одно видение (Geseilt), и называя видение пятой главы Doppelvision, двойным видением (Ss. 560: и 565), очевидно, делает некоторую уступку опровергаемому им мнению. Ружемонт во втором откровении пророку Захарии насчитывает семь видений и символическое действие (с. 17:6), но говорит и о восьми видениях (с. 210), впадая в противоречие с самим собою.
John Gill
5:10 Then said I to the angel that talked with me;.... This the prophet said after he had seen the "ephah" come forth; the woman, wickedness, cast into it, and the talent of lead upon her; and the two women lifting up the ephah between heaven and earth:
Whither do these bear the ephah? he neither asks what the ephah signified, nor who were the women that bore it, but only whither they bore it.
5:115:11: Եւ ասէ ցիս. Շինե՛լ նմա տուն յերկրին Բաբելացւոց, եւ պատրաստել. եւ դիցեն զնա անդ՝ ՚ի վերայ պատրաստութեան իւրոյ[10825]։[10825] Ոմանք. Զնա անդր ՚ի վերայ։
[10] Նա ասաց ինձ. «Տանում են բաբելացիների երկիրը՝ նրանց համար տուն շինելու, տեղ պատրաստելու. եւ այն դնելու են այնտեղ՝ պատրաստուած իր տեղի վրայ»:
11 Անիկա ինծի ըսաւ. «Կը տանին, որ անոր տուն շինեն Սենաար երկրին մէջ։ Հոն պիտի հաստատուի եւ հոն իր խարսխին վրայ պիտի դրուի»։
Եւ ասէ ցիս. Շինել նմա տուն յերկրին [56]Բաբելացւոց, եւ պատրաստել. եւ դիցեն զնա անդ` ի վերայ պատրաստութեան`` իւրոյ:

5:11: Եւ ասէ ցիս. Շինե՛լ նմա տուն յերկրին Բաբելացւոց, եւ պատրաստել. եւ դիցեն զնա անդ՝ ՚ի վերայ պատրաստութեան իւրոյ[10825]։
[10825] Ոմանք. Զնա անդր ՚ի վերայ։
[10] Նա ասաց ինձ. «Տանում են բաբելացիների երկիրը՝ նրանց համար տուն շինելու, տեղ պատրաստելու. եւ այն դնելու են այնտեղ՝ պատրաստուած իր տեղի վրայ»:
11 Անիկա ինծի ըսաւ. «Կը տանին, որ անոր տուն շինեն Սենաար երկրին մէջ։ Հոն պիտի հաստատուի եւ հոն իր խարսխին վրայ պիտի դրուի»։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 Тогда сказал он мне: чтобы устроить для нее дом в земле Сеннаар, и когда будет все приготовлено, то она поставится там на своей основе.
5:11 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me οἰκοδομῆσαι οικοδομεω build αὐτῷ αυτος he; him οἰκίαν οικια house; household ἐν εν in γῇ γη earth; land Βαβυλῶνος βαβυλων Babylōn; Vavilon καὶ και and; even ἑτοιμάσαι ετοιμαζω prepare καὶ και and; even θήσουσιν τιθημι put; make αὐτὸ αυτος he; him ἐκεῖ εκει there ἐπὶ επι in; on τὴν ο the ἑτοιμασίαν ετοιμασια preparation αὐτοῦ αυτος he; him
5:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to לִ li לְ to בְנֹֽות־ vᵊnˈôṯ- בנה build לָ֥הֿ lˌā לְ to בַ֖יִת vˌayiṯ בַּיִת house בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth שִׁנְעָ֑ר šinʕˈār שִׁנְעָר Shinar וְ wᵊ וְ and הוּכַ֛ן hûḵˈan כון be firm וְ wᵊ וְ and הֻנִּ֥יחָה hunnˌîḥā נוח settle שָּׁ֖ם ššˌām שָׁם there עַל־ ʕal- עַל upon מְכֻנָתָֽהּ׃ ס mᵊḵunāṯˈāh . s מְכֹונָה place
5:11. et dixit ad me ut aedificetur ei domus in terra Sennaar et stabiliatur et ponatur ibi super basem suamAnd he said to me: That a house may be built for it in the land of Sennaar, and that it may be established, and set there upon its own basis.
11. And he said unto me, To build her an house in the land of Shinar: and when it is prepared, she shall be set there in her own place.
5:11. And he said to me, “To a house that may be built for it in the land of Shinar, and so that it may be established and set there upon its own base.”
5:11. And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base.
And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base:

5:11 Тогда сказал он мне: чтобы устроить для нее дом в земле Сеннаар, и когда будет все приготовлено, то она поставится там на своей основе.
5:11
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
οἰκοδομῆσαι οικοδομεω build
αὐτῷ αυτος he; him
οἰκίαν οικια house; household
ἐν εν in
γῇ γη earth; land
Βαβυλῶνος βαβυλων Babylōn; Vavilon
καὶ και and; even
ἑτοιμάσαι ετοιμαζω prepare
καὶ και and; even
θήσουσιν τιθημι put; make
αὐτὸ αυτος he; him
ἐκεῖ εκει there
ἐπὶ επι in; on
τὴν ο the
ἑτοιμασίαν ετοιμασια preparation
αὐτοῦ αυτος he; him
5:11
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
לִ li לְ to
בְנֹֽות־ vᵊnˈôṯ- בנה build
לָ֥הֿ lˌā לְ to
בַ֖יִת vˌayiṯ בַּיִת house
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
שִׁנְעָ֑ר šinʕˈār שִׁנְעָר Shinar
וְ wᵊ וְ and
הוּכַ֛ן hûḵˈan כון be firm
וְ wᵊ וְ and
הֻנִּ֥יחָה hunnˌîḥā נוח settle
שָּׁ֖ם ššˌām שָׁם there
עַל־ ʕal- עַל upon
מְכֻנָתָֽהּ׃ ס mᵊḵunāṯˈāh . s מְכֹונָה place
5:11. et dixit ad me ut aedificetur ei domus in terra Sennaar et stabiliatur et ponatur ibi super basem suam
And he said to me: That a house may be built for it in the land of Sennaar, and that it may be established, and set there upon its own basis.
5:11. And he said to me, “To a house that may be built for it in the land of Shinar, and so that it may be established and set there upon its own base.”
5:11. And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:11: To build it a house in the land of Shinar - The land of Shinar means Babylon; and Babylon means Rome, in the Apocalypse. The building the house for the woman imprisoned in the ephah may signify, that there should be a long captivity under the Romans, as there was under that of Shinar or Babylon, by which Rome may here be represented. That house remains to the present day: the Jewish woman is still in the ephah; it is set on its own base - continues still as a distinct nation; and the talent of lead - God's displeasure - is still on the top. O Lord, save thy people, the remnant of Israel!
Albert Barnes: Notes on the Bible - 1834
5:11: To build it an house in the land of Shinar - The name of Shinar, though strictly Babylonia, carries back to an older power than the world-empire of Babylon; which now too was destroyed. "In the land of Shinar" Gen 11:2 was that first attempt to array a world-empire against God, ere mankind was ye dispersed. And so it is the apter symbol of the antitheist or anti-Christian world, which by violence, art, falsehood, sophistry, wars against the truth. To this great world-empire it was to be removed; yet to live there, no longer cramped and confined as within an Ephah, but in pomp and splendor. A house or temple was to be built for it, for its honor and glory; as Dagon Sa1 5:2-5 or Ashtaroth Sa1 31:10, or Baal Kg2 10:23 had their houses or temples, a great idol temple, in which the god of this world should be worshiped.
And it - - "The house," "shall be established" firmly on its base, like the house of God, and it, (wickedness) shall be tranquilly rested on its base, as an idol in its temple, until the end come. In the end, the belief of those of old was, that the Jews would have great share in the antagonism to Christ and His empire. At the first, they were the great enemies of the faith, and sent forth, Justin says, , those everywhere who should circulate the calumnies against Christians, which were made a ground of early persecutions. In the end, it was believed, that antichrist should be from them, that they would receive him as their Christ, the last fulfillment of our Lord's words, "I am come in My Father's name and ye receive Me not; another shall come in his own name, him ye will receive" Joh 5:43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: unto: Deu 28:59; Jer 29:28; Hos 3:4; Luk 21:24
the land: Gen 10:10, Gen 11:2, Gen 14:1; Isa 11:11; Dan 1:2
Geneva 1599
5:11 And he said to me, To build for it an house in the land of (l) Shinar: and it shall be established, and set there upon her own base.
(l) To remove the iniquity and affliction that came from Judah because of the judgment, to place it forever in Babylon.
John Gill
5:11 And he said unto me, To build it an house in the land of Shinar,.... That is, in the province of Babylon, as the Targum paraphrases it; for Babel, or Babylon, was in the land of Shinar, Gen 10:10 whither the Jews were carried captive, Dan 1:2 Is 11:11, and the bearing of the "ephah" thither may denote the cause of their captivity, the measure of sins filled up by them: though this some understand of the like injuries, oppressions, and vexations, brought upon the Chaldeans in the land of Shinar, which they before exercised towards and upon the Jews; and others of the rejection of wicked men from among the Jews, by Ezra and Nehemiah, transporting them as it were back to Babylon again: others of the dispersion of the Jews by the Romans, who chiefly settled after that in the eastern parts of the world; though indeed the whole world was a land of Shinar, or "shaking out" (n) unto them; they being shook out of their own land, and scattered about everywhere; which dispersion has been long and lasting, notorious and conspicuous; and they are now settled upon their own base, established upon their former principles of legality and self-righteousness, and rejection of the true Messiah; or rather this may be understood of the transfer of the ephah, or whole measure of iniquity, into mystical Babylon. The antichristian church of Rome is called Babylon; she is represented as a sink of sin, a mystery of iniquity, Rev_ 17:5 and a house being built for this man of sin, antichrist, denotes the continuance of him; and being established on its own base, shows the false foundation on which the church of Rome is built, and her carnal security. So Cocceius, by the "two women", understands the two kingdoms or powers of antichrist, the civil and ecclesiastical powers; which support the man of sin, lift him up, and give him the highest place in the church, and fix his seat where idolatry and persecution reign, as formerly did in Babylon, in the land of Shinar. Though the whole may very well be applied to the last and everlasting punishment of sin and sinners, when the whole measure is filled up. The end of sin and sinners is death and everlasting destruction. The ephah, and the woman in it, are carried, not upwards to heaven, nor to the New Jerusalem, but to the land of Shinar, the land of shaking; to hell, where are utter darkness, weeping, wailing, and gnashing of teeth; where a house is built for them, which denotes their continuance there; and which, being established on its own base, shows their punishment shall forever remain; their worm never dies; their fire is not quenched; the smoke of it ascends for ever and ever; their destruction is an everlasting destruction.
(n) "terra excussionis", Menoch ins.
John Wesley
5:11 To build - Not in mercy, but in judgment. Of Shinar - Of Babylon whither many of the Jews fled, and others of them were forced by the Romans. Set there - There they shall be confined without hope of release. Her own base - They are settled upon the lees of their own unbelief: their wickedness is established on its own bases.
Robert Jamieson, A. R. Fausset and David Brown
5:11 To build . . . house in . . . Shinar--Babylonia (Gen 10:10), the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion. As the "building of houses" in Babylon (Jer 29:5, Jer 29:28) by the Jews themselves expressed their long exile there, so the building of an house for "wickedness" there implies its permanent stay.
set . . . upon her own base--fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the antichristian apostates (of whom Babylon is the type), who shall reap the fruit of it, which they deserve.