Եզեկիէլ / Ezekiel - 14 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hearing the word, and prayer, are two great ordinances of God, in which we are to give honour to him and may hope to find favour and acceptance with him; and yet in this chapter, to our great surprise, we find some waiting upon God in the one and some in the other and yet not meeting with success as they expected. I. The elders of Israel come to hear the word, and enquire of the prophet, but, because they are not duly qualified, they meet with a rebuke instead of acceptance (ver. 1-5) and are called upon to repent of their sins and reform their lives, else it is at their peril to enquire of God, ver. 6-11. II. Noah, Daniel, and Job, are supposed to pray for this people, and yet, because the decree has gone forth, and the destruction of them is determined by a variety of judgments, their prayers shall not be answered, ver. 12-21. And yet it is promised, in the close, that a remnant shall escape, ver. 22, 23.
Adam Clarke: Commentary on the Bible - 1831
Here God threatens those hypocrites who pretended to worship him, while they loved and practiced idolatry, Eze 14:1-11. He declares his irreversible purpose of punishing so guilty a nation, in behalf of which no intercession of the people of God shall be of any avail. The gross idolaters of Jerusalem and Judah shall be visited with God's four sore judgments, famine, Eze 14:12-14; wild beasts, Eze 14:15, Eze 14:16; the sword, Eze 14:17, Eze 14:18; and pestilence, Eze 14:19-21. A remnant shall be delivered from the wrath coming upon the whole land, Eze 14:22, Eze 14:23.
Albert Barnes: Notes on the Bible - 1834
14:0: This prophecy Eze 14:1-11 is a reproof of those who consult the false prophets. Some of the chief exiles come to Ezekiel as to one who has authority; but he, endowed with the genuine prophetic spirit, sees deep into their hearts, and finds the idols of self-will and unsubmissiveness set up therein. The prophet warns them that God will not be inquired of in such a spirit as this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 14:1, God answers idolaters according to their own heart; Eze 14:6, They are exhorted to repent, for fear of judgments, by means of seduced prophets; Eze 14:12, God's irRev_ocable sentence of famine; Eze 14:15, of noisome beasts; Eze 14:17, of the sword; Eze 14:19, and of pestilence; Eze 14:22, A remnant shall be reserved for example of others.
Carl Friedrich Keil and Franz Delitzsch

Attitude of God Towards the Worshippers of Idols, and Certainty of the Judgments
This chapter contains two words of God, which have obviously an internal connection with each other. The first (Ezek 14:1-11) announces to the elders, who have come to the prophet to inquire of God, that the Lord will not allow idolaters to inquire of Him, but will answer all who do not turn from idolatry with severe judgments, and will even destroy the prophets who venture to give an answer to such inquirers. The second (Ezek 14:12-23) denounces the false hope that God will avert the judgment and spare Jerusalem because of the righteousness of the godly men therein.
John Gill
INTRODUCTION TO EZEKIEL 14
In this chapter are contained the displeasure of God at hypocritical idolaters that sought unto him, and at the false prophets; the judgments that should come upon them, and which should not be averted by the intercession of the best of men; and yet a promise that a remnant should be saved. The elders of Israel are said to sit before the prophet, Ezek 14:1; to whom the Lord gives an account of them, Ezek 14:2; and orders the prophet what he should say to them, that the Lord would answer them himself, Ezek 14:4; and that he should bid the house of Israel repent and turn from their idols, or else the Lord would set his face against them, and cut them off, both them and the false prophets they sought unto; and this is threatened in order to reform them, and continue them his covenant people, Ezek 14:6; and then the judgment of famine is particularly threatened; to avert which, the prayers of the best of men would be of no effect, Ezek 14:12; and next the judgment of noisome beasts, with the same intimation, Ezek 14:15; likewise the sword, Ezek 14:17; and also the pestilence, Ezek 14:19; and much less when they should be all sent together, Ezek 14:21; and the chapter is concluded with a promise that a remnant should be saved; which would be a comfort to the captives of Babylon, and accounts for what the Lord had done, or would do, in Jerusalem, Ezek 14:22.
14:114:1: Եւ եկին առ իս արք ՚ի ծերոցն Իսրայէլի, եւ նստա՛ն առաջի իմ։
1 Իսրայէլի աւագներից ոմանք եկան ինձ մօտ ու առաջս նստեցին:
14 Իսրայէլի ծերերէն քանի մը մարդիկ ինծի եկան ու իմ առջեւս նստան։
Եւ եկին առ իս արք ի ծերոցն Իսրայելի, եւ նստան առաջի իմ:

14:1: Եւ եկին առ իս արք ՚ի ծերոցն Իսրայէլի, եւ նստա՛ն առաջի իմ։
1 Իսրայէլի աւագներից ոմանք եկան ինձ մօտ ու առաջս նստեցին:
14 Իսրայէլի ծերերէն քանի մը մարդիկ ինծի եկան ու իմ առջեւս նստան։
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14:114:1 И пришли ко мне несколько человек из старейшин Израилевых и сели перед лицем моим.
14:1 καὶ και and; even ἦλθον ερχομαι come; go πρός προς to; toward με με me ἄνδρες ανηρ man; husband ἐκ εκ from; out of τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐκάθισαν καθιζω sit down; seat πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine
14:1 וַ wa וְ and יָּבֹ֤וא yyāvˈô בוא come אֵלַי֙ ʔēlˌay אֶל to אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man מִ mi מִן from זִּקְנֵ֖י zziqnˌê זָקֵן old יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּשְׁב֖וּ yyēšᵊvˌû ישׁב sit לְ lᵊ לְ to פָנָֽי׃ פ fānˈāy . f פָּנֶה face
14:1. et venerunt ad me viri seniorum Israhel et sederunt coram meAnd some of the ancients of Israel came to me, and sat before me.
1. Then came certain of the elders of Israel unto me, and sat before me.
14:1. Then came certain of the elders of Israel unto me, and sat before me.
14:1. And men among the elders of Israel came to me, and they sat down before me.
[258] Then came certain of the elders of Israel unto me, and sat before me:

14:1 И пришли ко мне несколько человек из старейшин Израилевых и сели перед лицем моим.
14:1
καὶ και and; even
ἦλθον ερχομαι come; go
πρός προς to; toward
με με me
ἄνδρες ανηρ man; husband
ἐκ εκ from; out of
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐκάθισαν καθιζω sit down; seat
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
μου μου of me; mine
14:1
וַ wa וְ and
יָּבֹ֤וא yyāvˈô בוא come
אֵלַי֙ ʔēlˌay אֶל to
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
מִ mi מִן from
זִּקְנֵ֖י zziqnˌê זָקֵן old
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֵּשְׁב֖וּ yyēšᵊvˌû ישׁב sit
לְ lᵊ לְ to
פָנָֽי׃ פ fānˈāy . f פָּנֶה face
14:1. et venerunt ad me viri seniorum Israhel et sederunt coram me
And some of the ancients of Israel came to me, and sat before me.
14:1. Then came certain of the elders of Israel unto me, and sat before me.
14:1. And men among the elders of Israel came to me, and they sat down before me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11. В тесной связи с пророками стоят те, которые пользуются их услугами, вопрошают через них Бога. Как могут быть ложные пророки, так возможны ложные вопрошатели Бога. Иногда мнят найти даже у истинных пророков совет и утешение, между тем как в глубине сердца тяготеют к идолослужению, которого избегают только внешним образом пред глазами пророка. Бог хочет уничтожить и этот последний остаток лжепророчества в своем народе через истребление в его среде как таких вопрошателей, так и пророка, дающего им ответ, и таким образом искоренить грех народа в самых основаниях его произрастания в сердце. Только тогда может восстановиться настоящее отношение Бога к Его народу. Рассказанное, как повод к настоящей речи, посещение пророка старейшинами для вопрошения Бога могло быть неоднократным (ср. XX:1-3; VIII:1). Посему и это откровение пророком могло быть получено не в тот период деятельности пророка, к которому относятся окружающие эту речи; а помещена здесь эта речь могла быть по однородности с предшествующими. Действительно речь заключает признаки позднейшего происхождения: в общине есть прозелиты (ст. 7); ни слова о предстоящей Иерусалиму катастрофе, вместо чего указание на мессианские времена, наступление которых уже ничто не будет мешать, раз обольстители народа будут устранены (ст. 11); идолослужение переходит в синкретизм. Параллельна настоящему отделу гл. XX.

1. Пришедшие теперь старейшины должно быть не тожественны с VIII:1, потому что те были с пророком, а эти приходят искать его; они могли быть из другого селения (ср. Дан XIII:5). О поводе их посещения ничего не сказано; может быть они хотели получить какие-либо сведения от пророка-прозорливца о судьбе Иерусалима (ср. 12: и д. ст.); или произошло какое-либо общественное событие. Но XXXIII:31: показывает, что такие посещения пророка были или постепенно сделались часты и обычны. “Израилевых” - для противоположности вавилонским.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then came certain of the elders of Israel unto me, and sat before me. 2 And the word of the LORD came unto me, saying, 3 Son of man, these men have set up their idols in their heart, and put the stumbling-block of their iniquity before their face: should I be enquired of at all by them? 4 Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols; 5 That I may take the house of Israel in their own heart, because they are all estranged from me through their idols. 6 Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. 7 For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the LORD will answer him by myself: 8 And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the LORD. 9 And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. 10 And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; 11 That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.
Here is, I. The address which some of the elders of Israel made to the prophet, as an oracle, to enquire of the Lord by him. They came, and sat before him, v. 1. It is probable that they were not of those who were now his fellow-captives, and constantly attended his ministry (such as those we read of ch. viii. 1), but some occasional hearers, some of the grandees of Jerusalem who had come upon business to Babylon, perhaps public business, on an embassy from the king, and in their way called on the prophet, having heard much of him and being desirous to know if he had any message from God, which might be some guide to them in their negotiation. By the severe answer given them one would suspect they had a design to ensnare the prophet, or to try if they could catch hold of any thing that might look like a contradiction to Jeremiah's prophecies, and so they might have occasion to reproach them both. However, they feigned themselves just men, complimented the prophet, and sat before him gravely enough, as God's people used to sit. Note, It is no new thing for bad men to be found employed in the external performances of religion.
II. The account which God gave the prophet privately concerning them. They were strangers to him; he only knew that they were elders of Israel; that was the character they wore, and as such he received them with respect, and, it is likely, was glad to see them so well disposed. But God gives him their real character (v. 3); they were idolaters, and did only consult Ezekiel as they would any oracle of a pretended deity, to gratify their curiosity, and therefore he appeals to the prophet himself whether they deserved to have any countenance or encouragement given them: "Should I be enquired of at all by them? Should I accept their enquiries as an honour to myself, or answer them for satisfaction to them? No; they have no reason to expect it;" for, 1. They have set up their idols in their heart; they not only have idols, but they are in love with them, they dote upon them, are wedded to them, and have laid them so near their hearts, and have given them so great a room in their affections, that there is no parting with them. The idols they have set up in their houses, though they are now at a distance from the chambers of their imagery, yet they have them in their hearts, and they are ever and anon worshipping them in their fancies and imaginations. They have made their idols to ascend upon their hearts (so the word is); they have subjected their hearts to their idols, they are upon the throne there. Or when they came to enquire of the prophet they pretended to put away their idols, but it was in pretence only; they still had a secret reserve for them. They kept them up in their hearts; and, if they left them for a while, it was cum animo revertendi--with an intention to return to them, not a final farewell. Or it may be understood of spiritual idolatry; those whose affections are placed upon the wealth of the world and the pleasures of sense, whose god is their money, whose god is their belly, they set up their idols in their heart. Many who have no idols in their sanctuary have idols in their hearts, which is no less a usurpation of God's throne and a profanation of his name. Little children, keep yourselves from those idols. 2. They put the stumbling-block of their iniquity before their face. Their silver and gold were called the stumbling-block of their iniquity (ch. vii. 19), their idols of silver and gold, by the beauty of which they were allured to idolatry, and so it was the block at which they stumbled, and fell into that sin; or their iniquity is their stumbling-block, which throws them down, so that they fall into ruin. Note, Sinners are their own tempters (every man is tempted when he is drawn aside of his own lust), and so they are their own destroyers. If thou scornest, thou alone shalt bear it; and thus they put the stumbling-block of their iniquity before their own faces, and stumble upon it though they see it before their eyes. It intimates that they are resolved to go on in sin, whatever comes of it. I have loved strangers, and after them I will go; that is the language of their hearts. And should God be enquired of by such wretches? Do they not hereby rather put an affront upon him than do him any honour, as those did who bowed the knee to Christ in mockery? Can those expect an answer of peace from God who thus continue their acts of hostility against him? "Ezekiel, what thinkest thou of it?"
III. The answer which God, in just displeasure, orders Ezekiel to give them, v. 4. Let them know that it is not out of any disrespect to their persons that God refuses to give them an answer, but it is laid down as a rule for every man of the house of Israel, whoever he be, that if he continue in love and league with his idols, and come to enquire of God, God will resent it as an indignity done to him, and will answer him according to his real iniquity, not according to his pretended piety. He comes to the prophet, who, he expects, will be civil to him, but God will give him his answer, by punishing him for his impudence: I the Lord, who speak and it is done, I will answer him that cometh, according to the multitude of his idols. Observe, Those who set up idols in their hearts, and set their hearts upon their idols, commonly have a multitude of them. Humble worshippers God answers according to the multitude of his mercies, but bold intruders he answers according to the multitude of their idols, that is, 1. According to the desire of their idols; he will give them up to their own hearts' lust, and leave them to themselves to be as bad as they have a mind to be, till they have filled up the measure of their iniquity. Men's corruptions are idols in their hearts, and they are of their own setting up; their temptations are the stumbling-block of their iniquity, and they are of their own putting, and God will answer them accordingly; let them take their course. 2. According to the desert of their idols; they shall have such an answer as it is just that such idolaters should have. God will punish them as he usually punishes idolaters, that is, when they stand in need of his help he will send them to the gods whom they have chosen, Judg. x. 13, 14. Note, The judgment of God will dwell with men according to what they are really (that is, according to what their hearts are), not according to what they are in show and profession. And what will be the end of this? What will this threatened answer amount to? He tells them (v. 5): That I may take the house of Israel in their own heart, may lay them open to the world, that they may be ashamed; nay, lay them open to the curse, that they may be ruined. Note, The sin and shame, and pain and ruin, of sinners, are all from themselves, and their own hearts are the snares in which they are taken; they seduce them, they betray them; their own consciences witness against them, condemn them, and are a terror to them. If God take them, if he discover them, if he convict them, if he bind them over to his judgment, it is all by their own hearts. O Israel! thou hast destroyed thyself. The house of Israel is ruined by its own hands, because they are all estranged from me through their idols. Note, (1.) The ruin of sinners is owing to their estrangement from God. (2.) It is through some idol or other that the hearts of men are estranged from God; some creature has gained that place and dominion in the heart that God should have.
IV. The extent of this answer which God had given them--to all the house of Israel, v. 7, 8. The same thing is repeated, which intimates God's just displeasure against hypocrites, who mock him with the shows and forms of devotion, while their hearts are estranged from him and at war with him. Observe, 1. To whom this declaration belongs. It concerns not only every one of the house of Israel (as before, v. 4), but the stranger that sojourns in Israel; let him not think it will be an excuse for him in his idolatries that he is but a stranger and a sojourner in Israel, and does but worship the gods that his father served and that he himself was bred up in the service of; no, let him not expect any benefit from Israel's oracles or prophets unless he thoroughly renounce his idolatry. Note, Even proselytes shall not be countenanced if they be not sincere: a dissembled conversion is no conversion. 2. The description here given of hypocrites: They separate themselves from God by their fellowship with idols; they cut themselves off from their relation to God and their interest in him; they break off their acquaintance and intercourse with him, and set themselves at a distance from him. Note, Those that join themselves to idols separate themselves from God; nor shall any be for ever separated from the vision and fruition of God, but such as now separate themselves from his service and wilfully withdraw their allegiance from him. But there are those who thus separate themselves from God, and yet come to the prophets with a seeming respect and deference to their office, to enquire of them concerning God, in order to satisfy a vain curiosity, to stop the mouth of a clamorous conscience, or to get or save a reputation among men, but without any desire to be acquainted with God or any design to be ruled by him. 3. The doom of those who thus trifle with God and think to impose upon him: "I the Lord will answer him by myself; let me alone to deal with him; I will give him an answer that shall fill him with confusion, that shall make him repent of his daring impiety." He shall have his answer, not by the words of the prophet, but by the judgments of God. And I will set my face against that man, which denotes great displeasure against him and a fixed resolution to ruin him. God can outface the most impenitent sinner. The hypocrite thought to save his credit, nay, and to gain applause, but, on the contrary, God will make him a sign and a proverb, will inflict such judgments upon him as shall make him remarkable and contemptible in the eyes of all about him; his misery shall be made use of to express the greatest misery, as when the worst of sinners are said to have their portion appointed them with hypocrites, Matt. xxiv. 51. God will make him an example; his judgments upon him shall be for warning to others to take heed of mocking God: for thus shall it be done to the man that separates himself from God, and yet pretends to enquire concerning him. The hypocrite thought to pass for one of God's people, and to crowd into heaven among them; but God will cut him off from the midst of his people, will discover him, and pluck him out from the thickest of them; and by this, says God, you shall know that I am the Lord. By the discovery of hypocrites it appears that God is omniscient: ministers know not how people stand affected when they come to hear the word, by God does. And by the punishment of hypocrites it appears that he is a jealous God, and one that cannot and will not be imposed upon.
V. The doom of those pretenders to prophecy who give countenance to these pretenders to piety, v. 9, 10. These hypocritical enquirers, though Ezekiel will not give them a comfortable answer, yet hope to meet with some other prophets that will; and if they do, as perhaps they may, let them know that God permits those lying prophets to deceive them in part of punishment: "If the prophet that flatters them be deceived, and gives them hopes which there is no ground for, I the Lord have deceived that prophet, have suffered the temptation to be laid before him, and suffered him to yield to it, and overruled it for the hardening of those in their wicked courses who were resolved to go on in them." We are sure that God is not the author of sin, but we are sure that he is the Lord of all and the Judge of sinners, and that he often makes use of one wicked man to destroy another, and so of one wicked man to deceive another. Both are sins in him who does them, and so they are not from God; both are punishments to him to whom they are done, and so they are from God. We have a full instance of this in the story of Ahab's prophets, who were deceived by a lying spirit, which God put into their mouths (1 Kings xxii. 23), and another in those whom God gives up to strong delusions, to believe a lie, because they received not the love of the truth, 2 Thess. ii. 10, 11. But read the fearful doom of the lying prophet: I will stretch out my hand upon him and will destroy him. When God has served his own righteous purposes by him he shall be reckoned with for his unrighteous purposes. As, when God had made use of the Chaldeans for the wasting of a sinful people, he justly punished them for their rage, so when he had made use of false prophets, and afterwards of false Christs, for the deceiving of a sinful people, he justly punished them for their falsehood. But herein we must acknowledge (as Calvin upon this place reminds us) that God's judgments are a great deep, that we are incompetent judges of them, and that, though we cannot account for the equity of God's proceedings to the satisfying and silencing of every caviller, yet there is a day coming when he will be justified before all the world, and particularly in this instance, when the punishment of the prophet that flattereth the hypocrite in his evil way shall be as the punishment of the hypocrite that seeketh to him and bespeaks smooth things only, Isa. xxx. 10. The ditch shall be the same to the blind leader and the blind followers.
VI. The good counsel that is given them for the preventing of this fearful doom (v. 6): "Therefore repent, and turn yourselves from your idols. Let this separate between you and them, that they separate between you and God; because they set God's face against you, do you turn away your faces from them," which denotes, not only forsaking them, but forsaking them with loathing and detestation: "Turn from them as from abominations that you are sick of; and then you will be welcome to enquire of the Lord. Come now, and let us reason together."
VII. The good issue of all this as to the house of Israel; therefore the pretending prophets, and the pretending saints, shall perish together by the judgments of God, that, some being made examples, the body of the people may be reformed, that the house of Israel may go no more astray from me, v. 11. Note, The punishments of some are designed for the prevention of sin, that others may hear, and fear, and take warning. When we see what becomes of those that go astray from God we should thereby be engaged to keep close to him. And, if the house of Israel go not astray, they will not be polluted any more. Note, Sin is a polluting thing; it renders the sinner odious in the eyes of the pure and holy God, and in his own eyes too whenever conscience is awakened; and therefore they shall no more be polluted, that they may be my people and I may be their God. Note, Those whom God takes into covenant with himself must first be cleansed from the pollutions of sin; and those who are so cleansed shall not only be saved from ruin, but be entitled to all the privileges of God's people.
Adam Clarke: Commentary on the Bible - 1831
14:1: Then came certain of the elders of Israel unto me - These probably came to tempt him, or get him to say something that would embroil him with the government. They were bad men, as we shall see in the third verse.
Albert Barnes: Notes on the Bible - 1834
14:1: Elders of Israel - Some of the fellow-exiles of Ezekiel, among whom he ministered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: certain: Eze 8:1, Eze 20:1; Kg2 6:32; Act 4:5, Act 4:8
and sat: Eze 33:31; Isa 29:13; Luk 10:39; Act 22:3
Carl Friedrich Keil and Franz Delitzsch
14:1
The Lord Gives No Answer to the Idolaters
Ezek 14:1 narrates the occasion for this and the following words of God: There came to me men of the elders of Israel, and sat down before me. These men were not deputies from the Israelites in Palestine, as Grotius and others suppose, but elders of the exiles among whom Ezekiel had been labouring. They came to visit the prophet (v. 3), evidently with the intention of obtaining, through him, a word of God concerning the future of Jerusalem, or the fate of the kingdom of Judah. But Hvernick is wrong in supposing that we may infer, from either the first or second word of God in this chapter, that they had addressed to the prophet a distinct inquiry of this nature, to which the answer is given in vv. 12-23. For although their coming to the prophet showed that his prophecies had made an impression upon them, it is not stated in v. 1 that they had come to inquire of God, like the elders in Ezek 20:1, and there is no allusion to any definite questions in the words of God themselves. The first (Ezek 14:2-11) simply assumes that they have come with the intention of asking, and discloses the state of heart which keeps them from coming to inquire; and the second (Ezek 14:12-23) points out the worthlessness of their false confidence in the righteousness of certain godly men.
Ezek 14:2-5
And the word of Jehovah came to me, saying, Ezek 14:3. Son of man, these men have let their idols rise up in their heart, and have set the stumbling-block to guilt before their face: shall I allow myself to be inquired of by them? Ezek 14:4. Therefore speak to them, and say to them, Thus saith the Lord Jehovah, Every man of the house of Israel who lifteth up his idols in his heart, and setteth the stumbling-block to his sin before his face, and cometh to the prophet, to him do I, Jehovah, show myself, answering according thereto, according to the multitude of his idols; Ezek 14:5. To grasp the house of Israel by their heart, because they have turned away from me, all of them through their idols. - We have not to picture these elders to ourselves as given up to gross idolatry. העלה על לב means, to allow anything to come into the mind, to permit it to rise up in the heart, to be mentally busy therewith. "To set before one's face" is also to be understood, in a spiritual sense, as relating to a thing which a man will not put out of his mind. מכשׁול , stumbling-block to sin and guilt (cf. Ezek 7:19), i.e., the idols. Thus the two phrases simply denote the leaning of the heart and spirit towards false gods. God does not suffer those whose heart is attached to idols to seek and find Him. The interrogative clause 'האדּרשׁ וגו contains a strong negation. The emphasis lies in the infinitive absolute אדּרשׁ et placed before the verb, in which the ה is softened into א, to avoid writing ה twice. נדרשׁ, to allow oneself to be sought, involves the finding of God; hence in Is 65:1 we have נדרשׁ as parallel to נמצא. In Ezek 14:4, Ezek 14:5, there follows a positive declaration of the attitude of God towards those who are devoted to idolatry in their heart. Every such Israelite will be answered by God according to the measure of the multitude of his idols. The Niphal נענה has not the signification of the Kal, and does not mean "to be answerable," as Ewald supposes, or to converse; but is generally used in a passive sense, "to be answered," i.e., to find or obtain a hearing (Job 11:2; Job 19:7). It is employed here in a reflective sense, to hold or show oneself answering. בה, according to the Chetib בהּ, for which the Keri suggests the softer gloss בא, refers to 'בּרב גל which follows; the nominative being anticipated, according to an idiom very common in Aramaean, by a previous pronoun. It is written here for the sake of emphasis, to bring the following object into more striking prominence. ב is used here in the sense of secundum, according to, not because, since this meaning is quite unsuitable for the ב in Ezek 14:7, where it occurs in the same connection (בּי). The manner in which God will show Himself answering the idolatry according to their idols, is reserved till Ezek 14:8. Here, in Ezek 14:5, the design of this procedure on the part of God is given: viz., to grasp Israel by the heart; i.e., not merely to touch and to improve them, but to bring down their heart by judgments (cf. Lev 26:41), and thus move them to give up idolatry and return to the living God. נזרוּ, as in Is 1:4, to recede, to draw away from God. כּלּם is an emphatic repetition of the subject belonging to נזרוּ.
Ezek 14:6-8
In these verses the divine threat, and the summons to repent, are repeated, expanded, and uttered in the clearest words. - Ezek 14:6. Therefore say to the house of Israel, Thus saith the Lord Jehovah, Repent, and turn away from your idols; and turn away your face from all your abominations. V.7. For every one of the house of Israel, and of the foreigners who sojourn in Israel, if he estrange himself from me, and let his idols rise up in his heart, and set the stumbling-block to his sin before his face, and come to the prophet to seek me for himself; I will show myself to him, answering in my own way. Ezek 14:8. I will direct my face against that man, and will destroy him, for a sign and for proverbs, and will cut him off out of my people; and ye shall learn that I am Jehovah. - לכן in Ezek 14:6 is co-ordinate with the לכן in Ezek 14:4, so far as the thought is concerned, but it is directly attached to Ezek 14:5: because they have estranged themselves from God, therefore God requires them to repent and turn. For God will answer with severe judgments every one who would seek God with idols in his heart, whether he be an Israelite, or a foreigner living in the midst of Israel. שׁוּבוּ, turn, be converted, is rendered still more emphatic by the addition of פניכם... השׁיבוּ. This double call to repentance corresponds to the double reproof of their idolatry in Ezek 14:3, viz., שׁוּבוּ, to על לב 'העלה גל; and השׁיבוּ פניכם, to their setting the idols נכח פּניהם. השׁיבוּ is not used intransitively, as it apparently is in Ezek 18:30, but is to be taken in connection with the object פניכם, which follows at the end of the verse; and it is simply repeated before פניכם for the sake of clearness and emphasis. The reason for the summons to repent and give up idolatry is explained in Ezek 14:7, in the threat that God will destroy every Israelite, and every foreigner in Israel, who draws away from God and attaches himself to idols. The phraseology of Ezek 14:7 is adopted almost verbatim from Lev 17:8, Lev 17:10,Lev 17:13. On the obligation of foreigners to avoid idolatry and all moral abominations, vid., Lev 20:2; Lev 18:26; Lev 17:10; Ex 12:19, etc. The ו before ינּזר and יעל does not stand for the Vav relat., but simply supposes a case: "should he separate himself from my followers, and let his idols rise up, etc." לדרשׁ־לו בּי does not mean, "to seek counsel of him (the prophet) from me," for לו cannot be taken as referring to the prophet, although דּרשׁ with ל does sometimes mean to seek any one, and ל may therefore indicate the person to whom one goes to make inquiry (cf. 2Chron 15:13; 2Chron 17:4; 2Chron 31:21), because it is Jehovah who is sought in this case; and Hvernick's remark, that "דּרשׁ with ל merely indicates the external object sought by a man, and therefore in this instance the medium or organ through whom God speaks," is proved to be erroneous by the passages just cited. לו is reflective, or to be taken as a dat. commodi, denoting the inquirer or seeker. The person approached for the purpose of inquiring or seeking, i.e., God, is indicated by the preposition בּ, as in 1Chron 10:14 (דּרשׁ ); and also frequently, in the case of idols, when either an oracle or help is sought from them (1Kings 28:7; 4Kings 1:2.). It is only in this way that לו and בּי can be made to correspond to the same words in the apodosis: Whosoever seeks counsel of God, to him will God show Himself answering בּי, in Him, i.e., in accordance with His nature, in His own way, - namely, in the manner described in Ezek 14:8. The threat is composed of passages in the law: 'נתתּי and 'הכרתּי וגו, after Lev 20:3, Lev 20:5-6; and 'וחשׁמותיהוּ וגו, though somewhat freely, after Deut 28:37 ('היה לשׁמּה למשׁל). There is no doubt, therefore, that השׁמותי is to be derived from שׁמם, and stands for השׁמּותי, in accordance with the custom in later writings of resolving the Dagesh forte into a long vowel. The allusion to Deut 28:37, compared with היה in v. 46 of the same chapter, is sufficient to set aside the assumption that השׁמותי is to be derived from שׂים, and pointed accordingly; although the lxx, Targ., Syr., and Vulg. have all renderings of שׂים (cf. Ps 44:16). Moreover, שׂים in the perfect never takes the Hiphil form; and in Ezek 20:26 we have אשׁמּם in a similar connection. The expression is a pregnant one: I make him desolate, so that he becomes a sign and proverbs.
Ezek 14:9-11
No prophet is to give any other answer. - Ezek 14:9. But if a prophet allow himself to be persuaded, and give a word, I have persuaded this prophet, and will stretch out my hand against him, and cut him off out of my people Israel. Ezek 14:10. They shall bear their guilt: as the guilt of the inquirer, so shall the guilt of the prophet be; Ezek 14:11. In order that the house of Israel may no more stray from me, and may no more defile itself with all its transgressions; but they may be my people, and I their God is the saying of the Lord Jehovah. - The prophet who allows himself to be persuaded is not a prophet מלּבּו (Ezek 13:2), but one who really thinks that he has a word of God. פּתּה, to persuade, to entice by friendly words (in a good sense, Hos 2:16); but generally sensu malo, to lead astray, or seduce to that which is unallowable or evil. "If he allow himself to be persuaded:" not necessarily "with the hope of payment from the hypocrites who consult him" (Michaelis). This weakens the thought. It might sometimes be done from unselfish good-nature. And "the word" itself need not have been a divine oracle of his own invention, or a false prophecy. The allusion is simply to a word of a different character from that contained in Ezek 14:6-8, which either demands repentance or denounces judgment upon the impenitent: every word, therefore, which could by any possibility confirm the sinner in his security. - By אני יהוה (Ezek 14:9) the apodosis is introduced in an emphatic manner, as in Ezek 14:4 and Ezek 14:7; but פּתּיתי cannot be taken in a future sense ("I will persuade"). It must be a perfect; since the persuading of the prophet would necessarily precede his allowing himself to be persuaded. The Fathers and earlier Lutheran theologians are wrong in their interpretation of פּתּיתי, which they understand in a permissive sense, meaning simply that God allowed it, and did not prevent their being seduced. Still more wrong are Storr and Schmieder, the former of whom regards it as simply declaratory, "I will declare him to have gone astray from the worship of Jehovah;" the latter, "I will show him to be a fool, by punishing him for his disobedience." The words are rather to be understood in accordance with 3Kings 22:20., where the persuading (pittâh) is done by a lying spirit, which inspires the prophets of Ahab to predict success to the king, in order that he may fall. As Jehovah sent the spirit in that case, and put it into the mouth of the prophets, so is the persuasion in this instance also effected by God: not merely divine permission, but divine ordination and arrangement; though this does not destroy human freedom, but, like all "persuading," presupposes the possibility of not allowing himself to be persuaded. See the discussion of this question in the commentary on 3Kings 22:20. The remark of Calvin on the verse before us is correct: "it teaches that neither impostures nor frauds take place apart from the will of God" (nisi Deo volente). But this willing on the part of God, or the persuading of the prophets to the utterance of self-willed words, which have not been inspired by God, only takes place in persons who admit evil into themselves, and is designed to tempt them and lead them to decide whether they will endeavour to resist and conquer the sinful inclinations of their hearts, or will allow them to shape themselves into outward deeds, in which case they will become ripe for judgment. It is in this sense that God persuades such a prophet, in order that He may then cut him off out of His people. But this punishment will not fall upon the prophet only. It will reach the seeker or inquirer also, in order if possible to bring Israel back from its wandering astray, and make it into a people of God purified from sin (Ezek 14:10 and Ezek 14:11). It was to this end that, in the last times of the kingdom of Judah, God allowed false prophecy to prevail so mightily, - namely, that it might accelerate the process of distinguishing between the righteous and the wicked; and then, by means of the judgment which destroyed the wicked, purify His nation and lead it on to the great end of its calling.
Geneva 1599
14:1 Then came certain of the elders of Israel to me, and (a) sat before me.
(a) He shows the hypocrisy of the idolaters, who will pretend to hear the prophets of God, though in their hearts they follow nothing less than their admonitions and also how by one means or another God discovers them.
John Gill
14:1 Then came certain, of the elders of Israel unto me,.... The Syriac version adds, "to consult the Lord"; by the prophet. These, according to Kimchi, were the elders of the captivity, the heads of the captives that were now in Babylon with Ezekiel: but there are others that think they were some that came from Jerusalem to Babylon on some business or another; and having heard much of the prophet, came to visit him, and to hear his prophecies, and inquire of the Lord by him:
and sat before me; silent and pensive, as persons in anxiety and distress; or as hearers of him, for sitting is a hearing gesture; they sat and heard with great attention, gravity, and seriousness, with seeming affection and reverence; and all this was not in a visionary way, but was a real fact; see Ezek 33:31.
John Wesley
14:1 Elders - Men of note, that were in office and power among the Jews, who were come from Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
14:1 HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
elders--persons holding that dignity among the exiles at the Chebar. GROTIUS refers this to Seraiah and those sent with him from Judea (Jer 51:59). The prophet's reply, first, reflecting on the character of the inquirers, and, secondly, foretelling the calamities coming on Judea, may furnish an idea of the subject of their inquiry.
sat before me--not at once able to find a beginning of their speech; indicative of anxiety and despondency.
14:214:2: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
2 Եւ Տէրը խօսեց ինձ հետ ու ասաց.
2 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

14:2: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
2 Եւ Տէրը խօսեց ինձ հետ ու ասաց.
2 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
14:214:2 И было ко мне слово Господне:
14:2 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
14:2 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
14:2. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
2. And the word of the LORD came unto me, saying,
14:2. And the word of the LORD came unto me, saying,
14:2. And the word of the Lord came to me, saying:
And the word of the LORD came unto me, saying:

14:2 И было ко мне слово Господне:
14:2
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
14:2
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
14:2. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
14:2. And the word of the LORD came unto me, saying,
14:2. And the word of the Lord came to me, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: Kg1 14:4; Amo 3:7
John Gill
14:2 And the word of the Lord came unto me,.... While the elders were sitting before him, and whispered secretly and powerfully the following things in his ears:
saying; as follows:
14:314:3: Որդի մարդոյ, արքդ այդոքիկ եդին զխորհուրդս իւրեանց ՚ի սիրտս իւրեանց, եւ զտանջանս անիրաւութեանց իւրեանց եդին առաջի երեսաց իւրեանց. թէ իցէ տալով տա՛ց դոցա պատասխանի[12477]։ [12477] Ոմանք. Տալով տացէ դոցա պատասխանի։
3 «Մարդո՛ւ որդի, այդ մարդիկ իրենց մտադրութիւնները[25] իրենց սրտի մէջ են դրել, իրենց անիրաւութիւնների պատճառած տանջանքները դրել են իրենց առջեւ: Ե՞ս եմ տալու դրանց պատասխանը:[25] 25. Եբրայերէն՝ կուռքերը:
3 «Որդի՛ մարդոյ, այդ մարդիկը իրենց կուռքերը իրենց սրտերուն մէջ կանգնեցուցին ու իրենց անօրէնութեանը գայթակղութիւնը իրենց երեսներուն առջեւ դրին. միթէ անոնց պատասխան պիտի տա՞մ*։
Որդի մարդոյ, արքդ այդոքիկ [234]եդին զխորհուրդս`` իւրեանց ի սիրտս իւրեանց, եւ [235]զտանջանս անիրաւութեանց իւրեանց եդին առաջի երեսաց իւրեանց. թէ իցէ՞ տալով տաց դոցա պատասխանի:

14:3: Որդի մարդոյ, արքդ այդոքիկ եդին զխորհուրդս իւրեանց ՚ի սիրտս իւրեանց, եւ զտանջանս անիրաւութեանց իւրեանց եդին առաջի երեսաց իւրեանց. թէ իցէ տալով տա՛ց դոցա պատասխանի[12477]։
[12477] Ոմանք. Տալով տացէ դոցա պատասխանի։
3 «Մարդո՛ւ որդի, այդ մարդիկ իրենց մտադրութիւնները[25] իրենց սրտի մէջ են դրել, իրենց անիրաւութիւնների պատճառած տանջանքները դրել են իրենց առջեւ: Ե՞ս եմ տալու դրանց պատասխանը:
[25] 25. Եբրայերէն՝ կուռքերը:
3 «Որդի՛ մարդոյ, այդ մարդիկը իրենց կուռքերը իրենց սրտերուն մէջ կանգնեցուցին ու իրենց անօրէնութեանը գայթակղութիւնը իրենց երեսներուն առջեւ դրին. միթէ անոնց պատասխան պիտի տա՞մ*։
zohrab-1805▾ eastern-1994▾ western am▾
14:314:3 сын человеческий! Сии люди допустили идолов своих в сердце свое и поставили соблазн нечестия своего перед лицем своим: могу ли Я отвечать им?
14:3 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human οἱ ο the ἄνδρες ανηρ man; husband οὗτοι ουτος this; he ἔθεντο τιθημι put; make τὰ ο the διανοήματα διανοημα notion αὐτῶν αυτος he; him ἐπὶ επι in; on τὰς ο the καρδίας καρδια heart αὐτῶν αυτος he; him καὶ και and; even τὴν ο the κόλασιν κολασις punishment τῶν ο the ἀδικιῶν αδικια injury; injustice αὐτῶν αυτος he; him ἔθηκαν τιθημι put; make πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him εἰ ει if; whether ἀποκρινόμενος αποκρινομαι respond ἀποκριθῶ αποκρινομαι respond αὐτοῖς αυτος he; him
14:3 בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind הָ hā הַ the אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these הֶעֱל֤וּ heʕᵉlˈû עלה ascend גִלּֽוּלֵיהֶם֙ ḡillˈûlêhem גִּלּוּלִים idols עַל־ ʕal- עַל upon לִבָּ֔ם libbˈām לֵב heart וּ û וְ and מִכְשֹׁ֣ול miḵšˈôl מִכְשֹׁול stumbling block עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin נָתְנ֖וּ nāṯᵊnˌû נתן give נֹ֣כַח nˈōḵaḥ נֹכַח straightness פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face הַ ha הֲ [interrogative] אִדָּרֹ֥שׁ ʔiddārˌōš דרשׁ inquire אִדָּרֵ֖שׁ ʔiddārˌēš דרשׁ inquire לָהֶֽם׃ ס lāhˈem . s לְ to
14:3. fili hominis viri isti posuerunt inmunditias suas in cordibus suis et scandalum iniquitatis suae statuerunt contra faciem suam numquid interrogatus respondebo eisSon of man, these men have placed their uncleannesses in their hearts, and have set up before their face the stumblingblock of their iniquity: and shall I answer when they inquire of me?
3. Son of man, these men have taken their idols into their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them?
14:3. Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them?
14:3. “Son of man, these men have placed their uncleanness in their hearts, and they have stationed the scandal of their iniquities before their face. So why should I respond when they inquire of me?
Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them:

14:3 сын человеческий! Сии люди допустили идолов своих в сердце свое и поставили соблазн нечестия своего перед лицем своим: могу ли Я отвечать им?
14:3
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
οἱ ο the
ἄνδρες ανηρ man; husband
οὗτοι ουτος this; he
ἔθεντο τιθημι put; make
τὰ ο the
διανοήματα διανοημα notion
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τὰς ο the
καρδίας καρδια heart
αὐτῶν αυτος he; him
καὶ και and; even
τὴν ο the
κόλασιν κολασις punishment
τῶν ο the
ἀδικιῶν αδικια injury; injustice
αὐτῶν αυτος he; him
ἔθηκαν τιθημι put; make
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
εἰ ει if; whether
ἀποκρινόμενος αποκρινομαι respond
ἀποκριθῶ αποκρινομαι respond
αὐτοῖς αυτος he; him
14:3
בֶּן־ ben- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
הָ הַ the
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
הָ הַ the
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
הֶעֱל֤וּ heʕᵉlˈû עלה ascend
גִלּֽוּלֵיהֶם֙ ḡillˈûlêhem גִּלּוּלִים idols
עַל־ ʕal- עַל upon
לִבָּ֔ם libbˈām לֵב heart
וּ û וְ and
מִכְשֹׁ֣ול miḵšˈôl מִכְשֹׁול stumbling block
עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin
נָתְנ֖וּ nāṯᵊnˌû נתן give
נֹ֣כַח nˈōḵaḥ נֹכַח straightness
פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face
הַ ha הֲ [interrogative]
אִדָּרֹ֥שׁ ʔiddārˌōš דרשׁ inquire
אִדָּרֵ֖שׁ ʔiddārˌēš דרשׁ inquire
לָהֶֽם׃ ס lāhˈem . s לְ to
14:3. fili hominis viri isti posuerunt inmunditias suas in cordibus suis et scandalum iniquitatis suae statuerunt contra faciem suam numquid interrogatus respondebo eis
Son of man, these men have placed their uncleannesses in their hearts, and have set up before their face the stumblingblock of their iniquity: and shall I answer when they inquire of me?
14:3. Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them?
14:3. “Son of man, these men have placed their uncleanness in their hearts, and they have stationed the scandal of their iniquities before their face. So why should I respond when they inquire of me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. “Допустили идолов… в сердце…” Не крайнее увлечение идолопоклонством. “Поставили соблазн нечестия пред лицем”. Должно быть указание на внешнее обнаружение идолослужения, как в предшествующем выражении на внутреннюю склонность к нему. Так как в евр. т. идолы и в первом выражении названы не собственным своим именем, а “мерзости”, то LXX совершенно устраняют из этого места понятие идолов и переводят оба выражения: “положиша помышления своя на сердцах своих и мучение неправд своих поставиша пред лицем своим”, что по блаж. Иерониму значит: приходят ко мне с прежними помышлениями, отчаиваясь в лучшем и готовые к наказанию. - “Могу ли Я отвечать им?” Вопрос, равняющейся сильному отрицанию.
Adam Clarke: Commentary on the Bible - 1831
14:3: These men have set up their idols in their heart - Not only in their houses; in the streets; but they had them in their hearts. These were stumbling-blocks of iniquity; they fell over them, and broke the neck of their souls. And should God be inquired of by such miscreants as these?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: these men: Eze 14:4, Eze 14:7, Eze 6:9, Eze 11:21, Eze 20:16, Eze 36:25; Jer 17:1, Jer 17:2, Jer 17:9; Eph 5:5
and put: Eze 3:20, Eze 7:19, Eze 44:12; Jer 44:16-18; Zep 1:3; Pe1 2:8; Rev 2:14
should: Eze 20:3; Sa1 28:6; Kg2 3:13; Psa 66:18, Psa 101:3; Pro 15:8, Pro 15:29, Pro 21:27, Pro 28:9; Isa 1:15, Isa 33:15; Jer 7:8-11, Jer 11:11, Jer 42:20, Jer 42:21; Zac 7:13; Luk 20:8
Geneva 1599
14:3 Son of man, these men have set up their idols in their (b) heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them?
(b) They are not only idolaters in heart, but also worship their filthy idols openly which lead them in blindness, and cause them to stumble, so that he will not hear them when they call to him. See Is 1:15
John Gill
14:3 Son of man, these men have set up their idols in their heart,.... Though they look so grave and demure, seem so devout and religious, and hear with so much attention and reverence, and express such a desire of consulting me by thee, they are no other than idolaters; and though they are at such a distance from their native place, and have not their idols with them, yet they have them in their fancy and imagination, and their hearts are after them, and are set upon them; these engross their affections, they are near and dear unto them, notwithstanding all their pretensions: or, they "have caused their idols to ascend upon their heart" (p); their hearts are the altars on which they worship them, and the throne on which they have placed them; they are held in the highest esteem by them, and have the greatest honours done them, and have the ascendant over them; even their "dunghill" gods, as the word (q) signifies; though they are but dung, filthy and abominable, these they lay upon their hearts; and what else is man's righteousness, when made an idol of, trusted to, and depended on? it is no other, as the apostle says, than "loss" and "dung", Phil 3:8; and so every carnal lust that is gratified and indulged is no other than an idol, or a dunghill god, set up in the heart:
and put the stumbling block of their iniquity before their face; whenever they had an opportunity of so doing; for their hearts were not only inwardly affected to idols, but they outwardly worshipped them; set them before them, and bowed the knee to them, and prayed: and these idols are called "the stumbling block of their iniquity", because by worshipping these they fell into sin, and so into ruin; they were the occasion of their sin, and of their punishment; they stumbled at them, and fell, even though they were before their eyes; nay, they set them themselves before their face, which shows their obstinacy and resolution to continue in idolatry, though it would be their ruin:
should I be inquired of at all by them? suffer them to come near me, and put a question to me, or be consulted by them through thee? no, I will not: or, "am I seriously inquired of by them?" so some (r) render the words; no, I am not; or, "being asked, shall I answer them?" so the Targum and Vulgate Latin version: or, "answering shall I answer them" (s)? no, I wilt not, they deserve no answer from me; they shall have none other of me than such an one as follows.
(p) "ascendere fecerunt idola sua in, vel super cor suum", Pagninus, Montanus, Calvin. (q) "stercoreos deos suos", Junius & Tremellius, Piscator; "stercora sua", Cocceius; "stercora ipsorum", Starckius. (r) "an igitur serio interrogor ab eis?" Piscator. (s) "An respondeudo respondebo illis?" Starckius. So Sept. Ar.
John Wesley
14:3 Set up - Are resolved idolaters. The stumbling block - Their idols which were both the object of their sin, and occasion of their ruin.
Robert Jamieson, A. R. Fausset and David Brown
14:3 heart . . . face--The heart is first corrupted, and then the outward manifestation of idol-worship follows; they set their idols before their eyes. With all their pretense of consulting God now, they have not even put away their idols outwardly; implying gross contempt of God. "Set up," literally, "aloft"; implying that their idols had gained the supreme ascendancy over them.
stumbling-block of . . . iniquity--See Prov 3:21, Prov 3:23, "Let not them (God's laws) depart from thine eyes, then . . . thy foot shall not stumble." Instead of God's law, which (by being kept before their eyes) would have saved them from stumbling, they set up their idols before their eyes, which proved a stumbling-block, causing them to stumble (Ezek 7:19).
inquired of at all--literally, "should I with inquiry be inquired of" by such hypocrites as they are? (Ps 66:18; Prov 15:29; Prov 28:9).
14:414:4: Վասն այնորիկ խօսեա՛ց ընդ դոսա՝ եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Այր ոք այր՝ ՚ի տանէդ Իսրայէլի, որ դիցէ զխորհուրդս իւր ՚ի սրտի իւրում. եւ զտանջանս անիրաւութեան իւրոյ կարգեսցէ առաջի աչաց իւրոց, եւ եկեսցէ առ մարգարէ հարցանել նովաւ յինէն. ե՛ս Տէր՝ պատասխանի տաց նմա ըստ այնմ զոր ՚ի մտի՛ ունիցի[12478]. [12478] Ոմանք. Խօսեաց ընդ նոսա... այր ոք այլ ոք ՚ի տանէդ... առաջի աչաց իմոց... եւ ես Տէր պատասխանի։
4 Ուստի դո՛ւ խօսիր դրանց հետ ու ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. Իսրայէլի տնից ամէն ոք, ով իր կռապաշտական մտադրութիւնները սրտի մէջ դնի, իր անիրաւութիւնների պատճառած տանջանքներն էլ՝ աչքի առաջ եւ գայ մարգարէի մօտ՝ նրա միջոցով ինձնից պատգամ հարցնելու, - ես՝ Տէրս եմ նրան պատասխան տալու, ըստ այն բանի, թէ ի՛նչ ունի իր մտքում,
4 Ուստի անոնց հետ խօսէ՛ ու ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Իսրայէլի տունէն ով որ իր կուռքերը իր սրտին մէջ կանգնեցնէ ու իր անօրէնութեանը գայթակղութիւնը իր երեսին առջեւ դնէ ու մարգարէին գայ, այն եկողին՝ ես Տէրս անոր կուռքերուն շատութեանը համաձայն պատասխան պիտի տամ
Վասն այնորիկ խօսեաց ընդ դոսա եւ ասասցես. Այսպէս ասէ Ադոնայի Տէր. Այր ոք այր ի տանէդ Իսրայելի, որ դիցէ [236]զխորհուրդս իւր ի սրտի իւրում, եւ [237]զտանջանս անիրաւութեան իւրոյ կարգեսցէ առաջի աչաց իւրոց, եւ եկեսցէ առ մարգարէ` [238]հարցանել նովաւ յինէն,`` ես Տէր պատասխանի տաց նմա ըստ [239]այնմ զոր ի մտի ունիցի:

14:4: Վասն այնորիկ խօսեա՛ց ընդ դոսա՝ եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Այր ոք այր՝ ՚ի տանէդ Իսրայէլի, որ դիցէ զխորհուրդս իւր ՚ի սրտի իւրում. եւ զտանջանս անիրաւութեան իւրոյ կարգեսցէ առաջի աչաց իւրոց, եւ եկեսցէ առ մարգարէ հարցանել նովաւ յինէն. ե՛ս Տէր՝ պատասխանի տաց նմա ըստ այնմ զոր ՚ի մտի՛ ունիցի[12478].
[12478] Ոմանք. Խօսեաց ընդ նոսա... այր ոք այլ ոք ՚ի տանէդ... առաջի աչաց իմոց... եւ ես Տէր պատասխանի։
4 Ուստի դո՛ւ խօսիր դրանց հետ ու ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. Իսրայէլի տնից ամէն ոք, ով իր կռապաշտական մտադրութիւնները սրտի մէջ դնի, իր անիրաւութիւնների պատճառած տանջանքներն էլ՝ աչքի առաջ եւ գայ մարգարէի մօտ՝ նրա միջոցով ինձնից պատգամ հարցնելու, - ես՝ Տէրս եմ նրան պատասխան տալու, ըստ այն բանի, թէ ի՛նչ ունի իր մտքում,
4 Ուստի անոնց հետ խօսէ՛ ու ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Իսրայէլի տունէն ով որ իր կուռքերը իր սրտին մէջ կանգնեցնէ ու իր անօրէնութեանը գայթակղութիւնը իր երեսին առջեւ դնէ ու մարգարէին գայ, այն եկողին՝ ես Տէրս անոր կուռքերուն շատութեանը համաձայն պատասխան պիտի տամ
zohrab-1805▾ eastern-1994▾ western am▾
14:414:4 Посему говори с ними и скажи им: так говорит Господь Бог: если кто из дома Израилева допустит идолов своих в сердце свое и поставит соблазн нечестия своего перед лицем своим, и придет к пророку, то Я, Господь, могу ли, при множестве идолов его, дать ему ответ?
14:4 διὰ δια through; because of τοῦτο ουτος this; he λάλησον λαλεω talk; speak αὐτοῖς αυτος he; him καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἄνθρωπος ανθρωπος person; human ἄνθρωπος ανθρωπος person; human ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel ὃς ος who; what ἂν αν perhaps; ever θῇ τιθημι put; make τὰ ο the διανοήματα διανοημα notion αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the καρδίαν καρδια heart αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the κόλασιν κολασις punishment τῆς ο the ἀδικίας αδικια injury; injustice αὐτοῦ αυτος he; him τάξῃ τασσω arrange; appoint πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἔλθῃ ερχομαι come; go πρὸς προς to; toward τὸν ο the προφήτην προφητης prophet ἐγὼ εγω I κύριος κυριος lord; master ἀποκριθήσομαι αποκρινομαι respond αὐτῷ αυτος he; him ἐν εν in οἷς ος who; what ἐνέχεται ενεχω have in; hold in ἡ ο the διάνοια διανοια mind; intention αὐτοῦ αυτος he; him
14:4 לָכֵ֣ן lāḵˈēn לָכֵן therefore דַּבֵּר־ dabbēr- דבר speak אֹ֠ותָם ʔôṯˌām אֵת [object marker] וְ wᵊ וְ and אָמַרְתָּ֨ ʔāmartˌā אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to כֹּה־ kō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH אִ֣ישׁ ʔˈîš אִישׁ man אִ֣ישׁ ʔˈîš אִישׁ man מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יַעֲלֶ֨ה yaʕᵃlˌeh עלה ascend אֶת־ ʔeṯ- אֵת [object marker] גִּלּוּלָ֜יו gillûlˈāʸw גִּלּוּלִים idols אֶל־ ʔel- אֶל to לִבֹּ֗ו libbˈô לֵב heart וּ û וְ and מִכְשֹׁ֤ול miḵšˈôl מִכְשֹׁול stumbling block עֲוֹנֹו֙ ʕᵃwōnˌô עָוֹן sin יָשִׂים֙ yāśîm שׂים put נֹ֣כַח nˈōḵaḥ נֹכַח straightness פָּנָ֔יו pānˈāʸw פָּנֶה face וּ û וְ and בָ֖א vˌā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the נָּבִ֑יא nnāvˈî נָבִיא prophet אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH נַעֲנֵ֧יתִי naʕᵃnˈêṯî ענה answer לֹ֦ו lˈô לְ to בָ֖אבה *vˌā בוא come בְּ bᵊ בְּ in רֹ֥ב rˌōv רֹב multitude גִּלּוּלָֽיו׃ gillûlˈāʸw גִּלּוּלִים idols
14:4. propter hoc loquere eis et dices ad eos haec dicit Dominus Deus homo homo de domo Israhel qui posuerit inmunditias suas in corde suo et scandalum iniquitatis suae statuerit contra faciem suam et venerit ad prophetam interrogans per eum me ego Dominus respondebo ei in multitudine inmunditiarum suarumTherefore speak to them, and say to them: Thus saith the Lord God: Man, man of the house of Israel that shall place his uncleannesses in his heart, and set up the stumblingblock of his iniquity before his face, and shall come to the prophet inquiring of me by him: I the Lord will answer him according to the multitude of his uncleannesses:
4. Therefore speak unto them, and say unto them, Thus saith the Lord GOD: Every man of the house of Israel that taketh his idols into his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him therein according to the multitude of his idols;
14:4. Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols;
14:4. Because of this, speak to them, and you shall say to them: Thus says the Lord God: The man, the man of the house of Israel, who places his uncleanness in his heart, and who stations the scandal of his iniquities before his face, and who approaches a prophet, so as to inquire of me through him: I, the Lord, will respond to him in accord with the multitude of his uncleannesses,
Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols:

14:4 Посему говори с ними и скажи им: так говорит Господь Бог: если кто из дома Израилева допустит идолов своих в сердце свое и поставит соблазн нечестия своего перед лицем своим, и придет к пророку, то Я, Господь, могу ли, при множестве идолов его, дать ему ответ?
14:4
διὰ δια through; because of
τοῦτο ουτος this; he
λάλησον λαλεω talk; speak
αὐτοῖς αυτος he; him
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἄνθρωπος ανθρωπος person; human
ἄνθρωπος ανθρωπος person; human
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
ὃς ος who; what
ἂν αν perhaps; ever
θῇ τιθημι put; make
τὰ ο the
διανοήματα διανοημα notion
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
κόλασιν κολασις punishment
τῆς ο the
ἀδικίας αδικια injury; injustice
αὐτοῦ αυτος he; him
τάξῃ τασσω arrange; appoint
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἔλθῃ ερχομαι come; go
πρὸς προς to; toward
τὸν ο the
προφήτην προφητης prophet
ἐγὼ εγω I
κύριος κυριος lord; master
ἀποκριθήσομαι αποκρινομαι respond
αὐτῷ αυτος he; him
ἐν εν in
οἷς ος who; what
ἐνέχεται ενεχω have in; hold in
ο the
διάνοια διανοια mind; intention
αὐτοῦ αυτος he; him
14:4
לָכֵ֣ן lāḵˈēn לָכֵן therefore
דַּבֵּר־ dabbēr- דבר speak
אֹ֠ותָם ʔôṯˌām אֵת [object marker]
וְ wᵊ וְ and
אָמַרְתָּ֨ ʔāmartˌā אמר say
אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to
כֹּה־ kō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
אִ֣ישׁ ʔˈîš אִישׁ man
אִ֣ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
יַעֲלֶ֨ה yaʕᵃlˌeh עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
גִּלּוּלָ֜יו gillûlˈāʸw גִּלּוּלִים idols
אֶל־ ʔel- אֶל to
לִבֹּ֗ו libbˈô לֵב heart
וּ û וְ and
מִכְשֹׁ֤ול miḵšˈôl מִכְשֹׁול stumbling block
עֲוֹנֹו֙ ʕᵃwōnˌô עָוֹן sin
יָשִׂים֙ yāśîm שׂים put
נֹ֣כַח nˈōḵaḥ נֹכַח straightness
פָּנָ֔יו pānˈāʸw פָּנֶה face
וּ û וְ and
בָ֖א vˌā בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
נָּבִ֑יא nnāvˈî נָבִיא prophet
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
נַעֲנֵ֧יתִי naʕᵃnˈêṯî ענה answer
לֹ֦ו lˈô לְ to
בָ֖אבה
*vˌā בוא come
בְּ bᵊ בְּ in
רֹ֥ב rˌōv רֹב multitude
גִּלּוּלָֽיו׃ gillûlˈāʸw גִּלּוּלִים idols
14:4. propter hoc loquere eis et dices ad eos haec dicit Dominus Deus homo homo de domo Israhel qui posuerit inmunditias suas in corde suo et scandalum iniquitatis suae statuerit contra faciem suam et venerit ad prophetam interrogans per eum me ego Dominus respondebo ei in multitudine inmunditiarum suarum
Therefore speak to them, and say to them: Thus saith the Lord God: Man, man of the house of Israel that shall place his uncleannesses in his heart, and set up the stumblingblock of his iniquity before his face, and shall come to the prophet inquiring of me by him: I the Lord will answer him according to the multitude of his uncleannesses:
14:4. Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols;
14:4. Because of this, speak to them, and you shall say to them: Thus says the Lord God: The man, the man of the house of Israel, who places his uncleanness in his heart, and who stations the scandal of his iniquities before his face, and who approaches a prophet, so as to inquire of me through him: I, the Lord, will respond to him in accord with the multitude of his uncleannesses,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
4. “Если кто из дома Израилева”. Слав. точнее: “человек человек от дому Израилева”, т. е. каждый человек. Употребительная в законе Моисеевом торжественная формула в общеобязательных постановлениях (Лев XVII:18: и д.). По поводу частного случая Бог дает общее правило, совсем не упоминая далее о частном поводе к нему; отсюда дальнейшие буквальные повторения из ст. 3. - “Могу ли… дать ему ответ”. Слав. точнее: “отвещаю ему о сих, имиже держится мысль его”, т. е. отвечу ему сообразно с мерзостями его (блаж. Иероним). Как ответит Бог такому вопрошающему, говорит ст. 8: строгой карой.
Adam Clarke: Commentary on the Bible - 1831
14:4: According to the multitude of his idols - I will treat him as an idolater, as a flagrant idolater.
Albert Barnes: Notes on the Bible - 1834
14:4: Omit "that cometh."
According to the multitiude of his idols - i. e., I will give him an answer as delusive as the idols which he serves. Compare Micaiah's answer to Ahab Kg1 22:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: speak: Eze 2:7, Eze 3:4, Eze 3:17-21
I the Lord: Eze 14:7; Kg1 21:20-25; Kg2 1:16; Isa 3:11, Isa 66:4
Geneva 1599
14:4 Therefore speak to them, and say to them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the (c) prophet; I the LORD will answer him that cometh according to the multitude (d) of his idols;
(c) To inquire of things which the Lord has appointed to come to pass.
(d) As his abomination has deserved: that is, he will be led with lies according as he delighted in it, (Th2 2:10).
John Gill
14:4 Therefore speak unto them, and say unto them,.... That is, speak unto them as a prophet, and as from the Lord, and say what follows; so the Targum,
"prophesy unto them and say unto them;''
thus saith the Lord God, every man of the house of Israel, that setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face; let him be who he will, one in public office, an elder of Israel, or a private person; no respect will be had, no distinction made, nor favour shown; being an idolater in heart and practice, secretly and openly, he shall bear the punishment of his sin:
and cometh to the prophet: the Prophet Ezekiel, as the elders of Israel now did, or any other prophet of the Lord: the Vulgate Latin version adds, "inquiring of me by him"; expecting to have an answer, and one according to their wishes:
I the Lord will answer him that cometh; that cometh to the prophet; or, as the Targum,
"that cometh to ask instruction of me:''
here is a various reading, a "Keri" and a "Cetib"; we follow the Keri, or marginal reading, "that cometh"; and so does the Targum; but the "Cetib", or written text, is "in it", thus; "I the Lord will answer him in it" (t); in the question he puts to the prophet, or to the Lord by him; or in that time, immediately; but not with smooth things, as he expects, but with terrible things in righteousness; not in a way of grace and mercy, but in a way of judgment; not as he desires, but as he deserves:
according to the multitude of his idols; in proportion to the number of his gods, and his idolatrous actions, shall the answer or punishment be: or these words may be connected with the word cometh, and be read thus, "that cometh with the multitude of his idols" (u); with his heart full of idols, set up there; which is an instance of his hypocrisy, seen and detected by the Lord; and of his impudence, in daring to come unto him in such a manner; and of his folly, to expect a gracious answer from the Lord, this being his case. The Targum understands it quite otherwise, as if the answer the Lord would give would be a kind and agreeable one, paraphrasing this clause thus,
"although he is mixed (implicated or entangled) in the multitude of the worship of his idols.''
(t) "Eodem (tempore)", Junius & Tremellius, Polanus; "in illo tempore", Piscator; "in ea re", Cocceius, Starckius. (u) "ipsi venienti in multitudine idolorum suorum", Pagninus, Montanus.
John Wesley
14:4 According - According to his desert, I will give answer, but in just judgment.
Robert Jamieson, A. R. Fausset and David Brown
14:4 and cometh--and yet cometh, reigning himself to be a true worshipper of Jehovah.
him that cometh--so the Hebrew Margin reads. But the Hebrew text reading is, "according to it, according to the multitude of his idols"; the anticipative clause with the pronoun not being pleonastic, but increasing the emphasis of the following clause with the noun. "I will answer," literally, reflexively, "I will Myself (or for Myself) answer him."
according to . . . idols--thus, "answering a fool according to his folly"; making the sinner's sin his punishment; retributive justice (Prov 1:31; Prov 26:5).
14:514:5: զի մի՛ խոտորեցուսցեն զտունդ Իսրայէլի ըստ օտարացելոց սրտից իւրեանց յինէ՛ն ՚ի գնացս իւրեանց[12479]։ [12479] Ոմանք. Ըստ օտարացելոյ սրտից։
5 որպէսզի իրենց վարքով, օտարացած սրտով Իսրայէլի այդ տունը չխոտորեցնեն ինձնից:
5 Որպէս զի Իսրայէլի տունը իրենց սրտերէն բռնեմ, վասն զի անոնք իրենց կուռքերով ինձմէ օտարացան’»։
զի մի՛ խոտորեցուսցեն զտունդ Իսրայելի ըստ օտարացելոց սրտից իւրեանց յինէն ի գնացս իւրեանց:

14:5: զի մի՛ խոտորեցուսցեն զտունդ Իսրայէլի ըստ օտարացելոց սրտից իւրեանց յինէ՛ն ՚ի գնացս իւրեանց[12479]։
[12479] Ոմանք. Ըստ օտարացելոյ սրտից։
5 որպէսզի իրենց վարքով, օտարացած սրտով Իսրայէլի այդ տունը չխոտորեցնեն ինձնից:
5 Որպէս զի Իսրայէլի տունը իրենց սրտերէն բռնեմ, վասն զի անոնք իրենց կուռքերով ինձմէ օտարացան’»։
zohrab-1805▾ eastern-1994▾ western am▾
14:514:5 Пусть дом Израилев поймет в сердце своем, что все они через своих идолов сделались чужими для Меня.
14:5 ὅπως οπως that way; how πλαγιάσῃ πλαγιαζω the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by τὰς ο the καρδίας καρδια heart αὐτῶν αυτος he; him τὰς ο the ἀπηλλοτριωμένας απαλλοτριοω estrange ἀπ᾿ απο from; away ἐμοῦ εμου my ἐν εν in τοῖς ο the ἐνθυμήμασιν ενθυμημα he; him
14:5 לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of תְּפֹ֥שׂ tᵊfˌōś תפשׂ seize אֶת־ ʔeṯ- אֵת [object marker] בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in לִבָּ֑ם libbˈām לֵב heart אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָזֹ֨רוּ֙ nāzˈōrû זור turn aside מֵֽ mˈē מִן from עָלַ֔י ʕālˈay עַל upon בְּ bᵊ בְּ in גִלּֽוּלֵיהֶ֖ם ḡillˈûlêhˌem גִּלּוּלִים idols כֻּלָּֽם׃ ס kullˈām . s כֹּל whole
14:5. ut capiatur domus Israhel in corde suo quo recesserunt a me in cunctis idolis suisThat the house of Israel may be caught in their own heart, with which they have departed from me through all their idols.
5. that I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
14:5. That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
14:5. so that the house of Israel may be seized within their own heart, by which they have withdrawn from me to all their idols.
That I may take the house of Israel in their own heart, because they are all estranged from me through their idols:

14:5 Пусть дом Израилев поймет в сердце своем, что все они через своих идолов сделались чужими для Меня.
14:5
ὅπως οπως that way; how
πλαγιάσῃ πλαγιαζω the
οἶκον οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
τὰς ο the
καρδίας καρδια heart
αὐτῶν αυτος he; him
τὰς ο the
ἀπηλλοτριωμένας απαλλοτριοω estrange
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἐν εν in
τοῖς ο the
ἐνθυμήμασιν ενθυμημα he; him
14:5
לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of
תְּפֹ֥שׂ tᵊfˌōś תפשׂ seize
אֶת־ ʔeṯ- אֵת [object marker]
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
לִבָּ֑ם libbˈām לֵב heart
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נָזֹ֨רוּ֙ nāzˈōrû זור turn aside
מֵֽ mˈē מִן from
עָלַ֔י ʕālˈay עַל upon
בְּ bᵊ בְּ in
גִלּֽוּלֵיהֶ֖ם ḡillˈûlêhˌem גִּלּוּלִים idols
כֻּלָּֽם׃ ס kullˈām . s כֹּל whole
14:5. ut capiatur domus Israhel in corde suo quo recesserunt a me in cunctis idolis suis
That the house of Israel may be caught in their own heart, with which they have departed from me through all their idols.
14:5. That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
14:5. so that the house of Israel may be seized within their own heart, by which they have withdrawn from me to all their idols.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
5. Цель такого строго ревнивого отношения Божия к чести Своего имени таже, как и всех других действий Божиих по отношению к Израилю: потрясти остального Израиля в самом существе его и подвинуть его к обращению. Слав. и принятый греч. т.: «яко да уклонят, #960;lagiash, дом Израилев по сердцам их» дает неверную мысль; нужно прибавить отрицание (opwV «яко да» заменить mh, “яко да не”) и читать по Александрийскому кодексу и араб. переводу (сделанному с LXX): “яко да не уклонит дом Израилев”, - чтобы не блуждал дом Израилев по наклонностям своим.
Albert Barnes: Notes on the Bible - 1834
14:5: That I may take ... - i. e., that I may take them, as in a snare, deceived by their own heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: I may: Eze 14:9, Eze 14:10; Hos 10:2; Zac 7:11-14; Th2 2:9-11
estranged: Deu 32:15, Deu 32:16; Isa 1:4 *marg. Jer 2:5, Jer 2:11-13, Jer 2:31, Jer 2:32; Zac 11:8; Rom 1:21-23, Rom 1:28, Rom 1:30, Rom 8:7; Gal 6:7; Eph 4:18; Col 1:21; Heb 3:12
Geneva 1599
14:5 That (e) I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
(e) That is, convince them by their own conscience.
John Gill
14:5 That I may take the house of Israel in their own heart,.... By which they are ensnared, and drawn aside to their ruin; being given up to strong delusions, to believe a lie, and worship idols; God threatening to answer them by righteous judgments, and thereby take the wickedness, the hypocrisy, and idolatry, that were in their hearts, and expose and make it manifest unto others; or, by punishing them, to draw out the corruption and sin that were in them, that it might be seen what a wicked people they were. The Targum interprets the text in another way,
"that I may bring near the house of Israel, and put repentance into their hearts;''
because they are all estranged from me through their idols; they grew shy of God and his worship, when they fell into idolatry. Alienation from God, from the life of God, from the law of God, from the worship of God, and of the affections from him, is owing to some idol or another set up in the heart, or before the eye; whatever is worshipped besides God, or gains the ascendant in the heart, alienates from him; and God will not admit of a rival, he cannot and will not bear it; and for this reason he inflicts punishment, or answers in a terrible way.
John Wesley
14:5 Take - That I may lay open what is in their heart, and discover their hypocrisy, and impiety. Through their idols - It is always through some idol or other, that the hearts of men are estranged from God: some creature has gained that place in the heart, which belongs to none but God.
Robert Jamieson, A. R. Fausset and David Brown
14:5 That I may take--that is, unveil and overtake with punishment the dissimulation and impiety of Israel hid in their own heart. Or, rather, "That I may punish them by answering them after their own hearts"; corresponding to "according to the multitude of his idols" (see on Ezek 14:4); an instance is given in Ezek 14:9; Rom 1:28; Th2 2:11, God giving them up in wrath to their own lie.
idols--though pretending to "inquire" of Me, "in their hearts" they are "estranged from Me," and love "idols."
14:614:6: Վասն այնորիկ ասա՛ տանդ Իսրայէլի. Այսպէս ասէ Տէր՝ Տէր Աստուած. Դարձա՛յք եւ դարձարո՛ւք ՚ի գնացից ձերոց, եւ յամենայն ամպարշտութեանց ձերոց, եւ դարձուցէ՛ք զերեսս ձեր առ իս։
6 Ուստի ասա՛ Իսրայէլի այդ տանը. “Այսպէս է ասում Տէրը, Ամենակալն Աստուած. դարձէ՛ք, յե՛տ դարձէք ձեր ճանապարհից, ձեր բոլոր ամբարշտութիւններից, դարձրէ՛ք ձեր երեսները դէպի ինձ:
6 «Անոր համար Իսրայէլի տանը ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Դարձէ՛ք ու ձեր կուռքերէն ձեզ դարձուցէք եւ ձեր պղծութիւններէն երեսնիդ դարձուցէք’։
Վասն այնորիկ ասա տանդ Իսրայելի. Այսպէս ասէ Տէր Տէր [240]Աստուած. Դարձայք եւ դարձարուք [241]ի գնացից ձերոց, եւ յամենայն ամպարշտութեանց ձերոց, եւ դարձուցէք զերեսս ձեր [242]առ իս:

14:6: Վասն այնորիկ ասա՛ տանդ Իսրայէլի. Այսպէս ասէ Տէր՝ Տէր Աստուած. Դարձա՛յք եւ դարձարո՛ւք ՚ի գնացից ձերոց, եւ յամենայն ամպարշտութեանց ձերոց, եւ դարձուցէ՛ք զերեսս ձեր առ իս։
6 Ուստի ասա՛ Իսրայէլի այդ տանը. “Այսպէս է ասում Տէրը, Ամենակալն Աստուած. դարձէ՛ք, յե՛տ դարձէք ձեր ճանապարհից, ձեր բոլոր ամբարշտութիւններից, դարձրէ՛ք ձեր երեսները դէպի ինձ:
6 «Անոր համար Իսրայէլի տանը ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Դարձէ՛ք ու ձեր կուռքերէն ձեզ դարձուցէք եւ ձեր պղծութիւններէն երեսնիդ դարձուցէք’։
zohrab-1805▾ eastern-1994▾ western am▾
14:614:6 Посему скажи дому Израилеву: так говорит Господь Бог: обратитесь и отвратитесь от идолов ваших, и от всех мерзостей ваших отвратите лице ваше.
14:6 διὰ δια through; because of τοῦτο ουτος this; he εἰπὸν επω say; speak πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master ἐπιστράφητε επιστρεφω turn around; return καὶ και and; even ἀποστρέψατε αποστρεφω turn away; alienate ἀπὸ απο from; away τῶν ο the ἐπιτηδευμάτων επιτηδευμα your καὶ και and; even ἀπὸ απο from; away πασῶν πας all; every τῶν ο the ἀσεβειῶν ασεβεια irreverence ὑμῶν υμων your καὶ και and; even ἐπιστρέψατε επιστρεφω turn around; return τὰ ο the πρόσωπα προσωπον face; ahead of ὑμῶν υμων your
14:6 לָכֵ֞ן lāḵˈēn לָכֵן therefore אֱמֹ֣ר׀ ʔᵉmˈōr אמר say אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH שׁ֣וּבוּ šˈûvû שׁוב return וְ wᵊ וְ and הָשִׁ֔יבוּ hāšˈîvû שׁוב return מֵ mē מִן from עַ֖ל ʕˌal עַל upon גִּלּֽוּלֵיכֶ֑ם gillˈûlêḵˈem גִּלּוּלִים idols וּ û וְ and מֵ mē מִן from עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole תֹּועֲבֹתֵיכֶ֖ם tôʕᵃvōṯêḵˌem תֹּועֵבָה abomination הָשִׁ֥יבוּ hāšˌîvû שׁוב return פְנֵיכֶֽם׃ fᵊnêḵˈem פָּנֶה face
14:6. propterea dic ad domum Israhel haec dicit Dominus Deus convertimini et recedite ab idolis vestris et ab universis contaminationibus vestris avertite facies vestrasTherefore say to the house of Israel: Thus saith the Lord God: Be converted, and depart from your idols, and turn away your faces from all your abominations.
6. Therefore say unto the house of Israel, Thus saith the Lord GOD: Return ye, and turn yourselves from your idols; and turn away your faces from all your abominations.
14:6. Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn [yourselves] from your idols; and turn away your faces from all your abominations.
14:6. Because of this, say to the house of Israel: Thus says the Lord God: Be converted, and withdraw from your idols, and turn your faces away from all your abominations.
Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn [yourselves] from your idols; and turn away your faces from all your abominations:

14:6 Посему скажи дому Израилеву: так говорит Господь Бог: обратитесь и отвратитесь от идолов ваших, и от всех мерзостей ваших отвратите лице ваше.
14:6
διὰ δια through; because of
τοῦτο ουτος this; he
εἰπὸν επω say; speak
πρὸς προς to; toward
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
ἐπιστράφητε επιστρεφω turn around; return
καὶ και and; even
ἀποστρέψατε αποστρεφω turn away; alienate
ἀπὸ απο from; away
τῶν ο the
ἐπιτηδευμάτων επιτηδευμα your
καὶ και and; even
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
ἀσεβειῶν ασεβεια irreverence
ὑμῶν υμων your
καὶ και and; even
ἐπιστρέψατε επιστρεφω turn around; return
τὰ ο the
πρόσωπα προσωπον face; ahead of
ὑμῶν υμων your
14:6
לָכֵ֞ן lāḵˈēn לָכֵן therefore
אֱמֹ֣ר׀ ʔᵉmˈōr אמר say
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
שׁ֣וּבוּ šˈûvû שׁוב return
וְ wᵊ וְ and
הָשִׁ֔יבוּ hāšˈîvû שׁוב return
מֵ מִן from
עַ֖ל ʕˌal עַל upon
גִּלּֽוּלֵיכֶ֑ם gillˈûlêḵˈem גִּלּוּלִים idols
וּ û וְ and
מֵ מִן from
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
תֹּועֲבֹתֵיכֶ֖ם tôʕᵃvōṯêḵˌem תֹּועֵבָה abomination
הָשִׁ֥יבוּ hāšˌîvû שׁוב return
פְנֵיכֶֽם׃ fᵊnêḵˈem פָּנֶה face
14:6. propterea dic ad domum Israhel haec dicit Dominus Deus convertimini et recedite ab idolis vestris et ab universis contaminationibus vestris avertite facies vestras
Therefore say to the house of Israel: Thus saith the Lord God: Be converted, and depart from your idols, and turn away your faces from all your abominations.
14:6. Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn [yourselves] from your idols; and turn away your faces from all your abominations.
14:6. Because of this, say to the house of Israel: Thus says the Lord God: Be converted, and withdraw from your idols, and turn your faces away from all your abominations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Перейдя от настоящих вопрошателей Бога ко всем вообще вопрошателям, речь пророка, все обобщаясь, теперь направляется ко всему народу. Как показывает троекратное понятие обращения (“обратитесь”, “отвратитесь”, “отвратите лице” - в евр. тот же глагол), дело идет о полном обращении народа, на возможность которого пророк, следовательно, надеется, если так настаивает на нем. “Отвратите лице ваше”, которое обращено было к идолам для молитвы. LXX и здесь не имеют понятия “идол”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: Repent: Eze 18:30; Sa1 7:3; Kg1 8:47-49; Neh 1:8, Neh 1:9; Isa 55:6, Isa 55:7; Jer 8:5, Jer 8:6; Jer 31:18-20, Jer 50:4, Jer 50:5; Lam 3:39-41; Hos 14:1-3, Hos 14:8; Jon 3:7-9; Mat 3:8-10; Act 3:19, Act 17:30, Act 26:20; Jam 4:8-10
yourselves: or, others
turn: Eze 14:4, Eze 8:16, Eze 16:63, Eze 36:31, Eze 36:32; Ch2 29:6; Isa 2:20, Isa 30:22; Jer 13:27; Zep 3:11; Rom 6:21
John Gill
14:6 Therefore say unto the house of Israel,.... Deliver out the following exhortation to repentance unto them; for God's end, in all his threatenings and judgments, is to bring men to repentance:
thus saith the Lord God, repent, and turn yourselves from your idols; or, "turn, and cause to be turned from your idols" (w); turn yourselves from the worship of idols, as the Targum, and do all that in you lies to turn others from the same; particularly your wives and young men, as Kimchi: and the rather they were obliged to do this, since in all probability they had been the means of drawing them into idolatry:
and turn away your faces from all your abominations; their idols, detestable to God, and ought to have been so to them; these he would have them turn their faces from, not so much as look at them, much less worship them, that they might not be ensnared by them; this is said, in opposition to their setting of them before their face, Ezek 14:3.
(w) "convertimini, et facite converti", Pagninus, Montanus, Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
14:6 Though God so threatened the people for their idolatry (Ezek 14:5), yet He would rather they should avert the calamity by "repentance."
turn yourselves--CALVIN translates, "turn others" (namely, the stranger proselytes in the land). As ye have been the advisers of others (see Ezek 14:7, "the stranger that sojourneth in Israel") to idolatry, so bestow at least as much pains in turning them to the truth; the surest proof of repentance. But the parallelism to Ezek 14:3-4 favors English Version. Their sin was twofold: (1) "In their heart" or inner man; (2) "Put before their face," that is, exhibited outwardly. So their repentance is generally expressed by "repent," and is then divided into: (1) "Turn yourselves (inwardly) from your idols"; (2) "Turn away your faces (outwardly) from all your abominations." It is not likely that an exhortation to convert others should come between the two affecting themselves.
14:714:7: Քանզի այր ոք՝ այր ՚ի տանէդ Իսրայէլի, եւ յեկաց եւ պանդխտացդ Իսրայէլի, որ օտարասցի յինէն, եւ դիցէ զխորհուրդս իւր ՚ի սրտի իւրում, եւ զտանջանս անիրաւութեան իւրոյ կարգեսցէ առաջի երեսաց իւրոց. եւ եկեսցէ առ մարգարէ հարցանել նովաւ զիս. ե՛ս Տէր պատասխանի՛ տաց նմա ըստ այնմ զոր ՚ի մտին ունիցի[12480]. [12480] Բազումք. Այր ոք այր ոք ՚ի տանէդ Իսրայէլի, յեկաց։ Ոմանք. Եւ զտանջանս անօրէնութեան իւ՛՛։
7 Իսրայէլի այդ տնից կամ եկուորներից ու պանդուխտներից ամէն ոք, ով ինձնից օտարանայ եւ կռապաշտական մտադրութիւնները սրտի մէջ դնի, իր անիրաւութիւնների պատճառած տանջանքները դնի իր առջեւ ու գայ մարգարէի մօտ՝ նրա միջոցով ինձնից պատգամ հարցնելու, - ես՝ Տէրս եմ նրան պատասխան տալու, ըստ այն բանի, թէ ի՛նչ ունի իր մտքում:
7 Քանզի Իսրայէլի տունէն կամ Իսրայէլի մէջ պանդուխտ եղող օտարականներէն ով որ ինձմէ զատուի եւ իր կուռքերը իր սրտին մէջ կանգնեցնէ ու իր անօրէնութեանը գայթակղութիւնը իր երեսին առջեւ դնէ եւ մարգարէին գայ՝ անոր միջոցով ինծի հարցնելու համար, ես Տէրս ինձմէ պատասխան պիտի տամ անոր
Քանզի այր ոք այր ի տանէդ Իսրայելի եւ յեկաց [243]եւ պանդխտացդ Իսրայելի`` որ օտարասցի յինէն եւ դիցէ [244]զխորհուրդս իւր ի սրտի իւրում, եւ [245]զտանջանս անիրաւութեան իւրոյ կարգեսցէ առաջի երեսաց իւրոց, եւ եկեսցէ առ մարգարէ հարցանել նովաւ զիս, ես Տէր պատասխանի տաց նմա [246]ըստ այնմ զոր ի մտին ունիցի:

14:7: Քանզի այր ոք՝ այր ՚ի տանէդ Իսրայէլի, եւ յեկաց եւ պանդխտացդ Իսրայէլի, որ օտարասցի յինէն, եւ դիցէ զխորհուրդս իւր ՚ի սրտի իւրում, եւ զտանջանս անիրաւութեան իւրոյ կարգեսցէ առաջի երեսաց իւրոց. եւ եկեսցէ առ մարգարէ հարցանել նովաւ զիս. ե՛ս Տէր պատասխանի՛ տաց նմա ըստ այնմ զոր ՚ի մտին ունիցի[12480].
[12480] Բազումք. Այր ոք այր ոք ՚ի տանէդ Իսրայէլի, յեկաց։ Ոմանք. Եւ զտանջանս անօրէնութեան իւ՛՛։
7 Իսրայէլի այդ տնից կամ եկուորներից ու պանդուխտներից ամէն ոք, ով ինձնից օտարանայ եւ կռապաշտական մտադրութիւնները սրտի մէջ դնի, իր անիրաւութիւնների պատճառած տանջանքները դնի իր առջեւ ու գայ մարգարէի մօտ՝ նրա միջոցով ինձնից պատգամ հարցնելու, - ես՝ Տէրս եմ նրան պատասխան տալու, ըստ այն բանի, թէ ի՛նչ ունի իր մտքում:
7 Քանզի Իսրայէլի տունէն կամ Իսրայէլի մէջ պանդուխտ եղող օտարականներէն ով որ ինձմէ զատուի եւ իր կուռքերը իր սրտին մէջ կանգնեցնէ ու իր անօրէնութեանը գայթակղութիւնը իր երեսին առջեւ դնէ եւ մարգարէին գայ՝ անոր միջոցով ինծի հարցնելու համար, ես Տէրս ինձմէ պատասխան պիտի տամ անոր
zohrab-1805▾ eastern-1994▾ western am▾
14:714:7 Ибо если кто из дома Израилева и из пришельцев, которые живут у Израиля, отложится от Меня и допустит идолов своих в сердце свое, и поставит соблазн нечестия своего перед лицем своим, и придет к пророку вопросить Меня через него, то Я, Господь, дам ли ему ответ от Себя?
14:7 διότι διοτι because; that ἄνθρωπος ανθρωπος person; human ἄνθρωπος ανθρωπος person; human ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐκ εκ from; out of τῶν ο the προσηλύτων προσηλυτος proselyte τῶν ο the προσηλυτευόντων προσηλυτευω in τῷ ο the Ισραηλ ισραηλ.1 Israel ὃς ος who; what ἂν αν perhaps; ever ἀπαλλοτριωθῇ απαλλοτριοω estrange ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even θῆται τιθημι put; make τὰ ο the ἐνθυμήματα ενθυμημα he; him ἐπὶ επι in; on τὴν ο the καρδίαν καρδια heart αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the κόλασιν κολασις punishment τῆς ο the ἀδικίας αδικια injury; injustice αὐτοῦ αυτος he; him τάξῃ τασσω arrange; appoint πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἔλθῃ ερχομαι come; go πρὸς προς to; toward τὸν ο the προφήτην προφητης prophet τοῦ ο the ἐπερωτῆσαι επερωταω interrogate; inquire of αὐτὸν αυτος he; him ἐν εν in ἐμοί εμοι me ἐγὼ εγω I κύριος κυριος lord; master ἀποκριθήσομαι αποκρινομαι respond αὐτῷ αυτος he; him ἐν εν in ᾧ ος who; what ἐνέχεται ενεχω have in; hold in ἐν εν in αὐτῷ αυτος he; him
14:7 כִּי֩ kˌî כִּי that אִ֨ישׁ ʔˌîš אִישׁ man אִ֜ישׁ ʔˈîš אִישׁ man מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מֵ mē מִן from הַ ha הַ the גֵּר֮ ggēr גֵּר sojourner אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָג֣וּר yāḡˈûr גור dwell בְּ bᵊ בְּ in יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יִנָּזֵ֣ר yinnāzˈēr נזר dedicate מֵֽ mˈē מִן from אַחֲרַ֗י ʔaḥᵃrˈay אַחַר after וְ wᵊ וְ and יַ֤עַל yˈaʕal עלה ascend גִּלּוּלָיו֙ gillûlāʸw גִּלּוּלִים idols אֶל־ ʔel- אֶל to לִבֹּ֔ו libbˈô לֵב heart וּ û וְ and מִכְשֹׁ֣ול miḵšˈôl מִכְשֹׁול stumbling block עֲוֹנֹ֔ו ʕᵃwōnˈô עָוֹן sin יָשִׂ֖ים yāśˌîm שׂים put נֹ֣כַח nˈōḵaḥ נֹכַח straightness פָּנָ֑יו pānˈāʸw פָּנֶה face וּ û וְ and בָ֤א vˈā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the נָּבִיא֙ nnāvî נָבִיא prophet לִ li לְ to דְרָשׁ־ ḏᵊroš- דרשׁ inquire לֹ֣ו lˈô לְ to בִ֔י vˈî בְּ in אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נַֽעֲנֶה־ nˈaʕᵃneh- ענה answer לֹּ֖ו llˌô לְ to בִּֽי׃ bˈî בְּ in
14:7. quia homo homo de domo Israhel et de proselytis quicumque advena fuerit in Israhel si alienatus fuerit a me et posuerit idola sua in corde suo et scandalum iniquitatis suae statuerit contra faciem suam et venerit ad prophetam ut interroget per eum me ego Dominus respondebo ei per meFor every man of the house of Israel, and every stranger among the proselytes in Israel, if he separate himself from me, and place his idols in his heart, and set the stumblingblock of his iniquity before his face, and come to the prophet to inquire of me by him: I the Lord will answer him by myself.
7. For every one of the house of Israel, or of the strangers that sojourn in Israel, which separateth himself from me, and taketh his idols into his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet to inquire for himself of me; I the LORD will answer him by myself:
14:7. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to inquire of him concerning me; I the LORD will answer him by myself:
14:7. For the man, the man of the house of Israel, and the new arrival among the converts who may be in Israel, if he is alienated from me, and he sets his idols in his heart, and he stations the scandal of his iniquity before his face, and he approaches the prophet, so that he may inquire of me through him: I, the Lord, will respond to him through myself.
For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the LORD will answer him by myself:

14:7 Ибо если кто из дома Израилева и из пришельцев, которые живут у Израиля, отложится от Меня и допустит идолов своих в сердце свое, и поставит соблазн нечестия своего перед лицем своим, и придет к пророку вопросить Меня через него, то Я, Господь, дам ли ему ответ от Себя?
14:7
διότι διοτι because; that
ἄνθρωπος ανθρωπος person; human
ἄνθρωπος ανθρωπος person; human
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
προσηλύτων προσηλυτος proselyte
τῶν ο the
προσηλυτευόντων προσηλυτευω in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
ὃς ος who; what
ἂν αν perhaps; ever
ἀπαλλοτριωθῇ απαλλοτριοω estrange
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
θῆται τιθημι put; make
τὰ ο the
ἐνθυμήματα ενθυμημα he; him
ἐπὶ επι in; on
τὴν ο the
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
κόλασιν κολασις punishment
τῆς ο the
ἀδικίας αδικια injury; injustice
αὐτοῦ αυτος he; him
τάξῃ τασσω arrange; appoint
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἔλθῃ ερχομαι come; go
πρὸς προς to; toward
τὸν ο the
προφήτην προφητης prophet
τοῦ ο the
ἐπερωτῆσαι επερωταω interrogate; inquire of
αὐτὸν αυτος he; him
ἐν εν in
ἐμοί εμοι me
ἐγὼ εγω I
κύριος κυριος lord; master
ἀποκριθήσομαι αποκρινομαι respond
αὐτῷ αυτος he; him
ἐν εν in
ος who; what
ἐνέχεται ενεχω have in; hold in
ἐν εν in
αὐτῷ αυτος he; him
14:7
כִּי֩ kˌî כִּי that
אִ֨ישׁ ʔˌîš אִישׁ man
אִ֜ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מֵ מִן from
הַ ha הַ the
גֵּר֮ ggēr גֵּר sojourner
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָג֣וּר yāḡˈûr גור dwell
בְּ bᵊ בְּ in
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
יִנָּזֵ֣ר yinnāzˈēr נזר dedicate
מֵֽ mˈē מִן from
אַחֲרַ֗י ʔaḥᵃrˈay אַחַר after
וְ wᵊ וְ and
יַ֤עַל yˈaʕal עלה ascend
גִּלּוּלָיו֙ gillûlāʸw גִּלּוּלִים idols
אֶל־ ʔel- אֶל to
לִבֹּ֔ו libbˈô לֵב heart
וּ û וְ and
מִכְשֹׁ֣ול miḵšˈôl מִכְשֹׁול stumbling block
עֲוֹנֹ֔ו ʕᵃwōnˈô עָוֹן sin
יָשִׂ֖ים yāśˌîm שׂים put
נֹ֣כַח nˈōḵaḥ נֹכַח straightness
פָּנָ֑יו pānˈāʸw פָּנֶה face
וּ û וְ and
בָ֤א vˈā בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
נָּבִיא֙ nnāvî נָבִיא prophet
לִ li לְ to
דְרָשׁ־ ḏᵊroš- דרשׁ inquire
לֹ֣ו lˈô לְ to
בִ֔י vˈî בְּ in
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נַֽעֲנֶה־ nˈaʕᵃneh- ענה answer
לֹּ֖ו llˌô לְ to
בִּֽי׃ bˈî בְּ in
14:7. quia homo homo de domo Israhel et de proselytis quicumque advena fuerit in Israhel si alienatus fuerit a me et posuerit idola sua in corde suo et scandalum iniquitatis suae statuerit contra faciem suam et venerit ad prophetam ut interroget per eum me ego Dominus respondebo ei per me
For every man of the house of Israel, and every stranger among the proselytes in Israel, if he separate himself from me, and place his idols in his heart, and set the stumblingblock of his iniquity before his face, and come to the prophet to inquire of me by him: I the Lord will answer him by myself.
14:7. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to inquire of him concerning me; I the LORD will answer him by myself:
14:7. For the man, the man of the house of Israel, and the new arrival among the converts who may be in Israel, if he is alienated from me, and he sets his idols in his heart, and he stations the scandal of his iniquity before his face, and he approaches the prophet, so that he may inquire of me through him: I, the Lord, will respond to him through myself.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. “И из пришельцев, которые живут у Израиля”. Формула часто встречающаяся в Пятокнижии (Лев XVII:8, 10: и др.), которою Иезекииль первый пользуется, что может свидетельствовать о широком развитии уже в его время прозелитизма. О внимании, которое у него уделяется прозелитам, свидетельствуют XXII:7, 29: и XLVII:22, где он выразительно признает их равноправными с урожденными Израильтянами. Посему он и требует от них одинаковой с последними чистоты веры и нравственности, как и закон Моисеев: Исх XII:19; Лев XVII:10: и др. О разнице слав. и рус. пер. в нач. ст. см. объясн. 4: ст.
Adam Clarke: Commentary on the Bible - 1831
14:7: And cometh to a prophet - Generally supposed to mean a false prophet.
I the Lord will answer him by myself - I shall discover to him, by my own true prophet, what shall be the fruit of his ways. So, while their false prophets were assuring them of peace and prosperity, God's prophets were predicting the calamities that afterwards fell upon them. Yet they believed the false prophets in preference to the true. Ahab, about to engage with the Syrians, who had possession of Ramoth-Gilead, asked Micaiah, the prophet of the Lord, concerning the event; who told him he should lose the battle. He then inquired of Zedekiah, a false prophet, who promised him a glorious victory. Ahab believed the latter, marched against the enemy, was routed, and slain in the battle, Kg1 22:10, etc.
Albert Barnes: Notes on the Bible - 1834
14:7: The stranger - They who sojourned among Israel, though they were not of Israel, were bound to abstain from idol-worship Lev 17:10; Lev 20:2.
By myself - Or, as in Eze 14:4, "according to" Myself. He who comes to inquire with a heart full of idolatry shall have his answer,
(1) "according to the multitude of his idols" - in delusion,
(2) "according to the holiness of God" - in punishment.
The inquiry was hypocritical and unreal - but God will answer not by the mouth, but by the hand, not by word but by deed, not by speech but by a scourge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: of the stranger: Exo 12:48, Exo 20:10; Lev 16:29, Lev 20:2, Lev 24:22; Num 15:15, Num 15:29
separateth: Hos 4:14, Hos 9:10; Jde 1:19
and setteth: Eze 14:3, Eze 14:4
and cometh: Eze 33:30-32; Kg2 8:8-15; Isa 58:1, Isa 58:2; Jer 21:1, Jer 21:2, Jer 37:1-3, Jer 37:9, Jer 37:10, Jer 37:17; Jer 38:14-23
by: Eze 14:4, Eze 14:7, Eze 14:8
John Gill
14:7 For everyone of the house of Israel,.... King and subjects, princes and people, high and low, rich and poor, of every rank, sex, and age:
or of the stranger that sojourneth in Israel; the proselytes; whether of righteousness, such as were circumcised, and embraced the Jewish religion; or of the gate, who were only inhabitants with them; one as another were obliged to worship the God of Israel, and abstain from idolatry; there was but one law to the Israelite and to the stranger, respecting this matter:
which separateth himself from me; from the worship of God, and so from communion with him; turns his back on him, and becomes an apostate from him, by joining himself with idols:
and setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face; these things are repeated, partly to observe the heinousness of the sin they were guilty of; and partly to show the stupidity of this people, which required things to be said over and over, before they could take them in, and be convinced of their evil:
and cometh to a prophet to inquire of him concerning me; this explains what such persons would come to a prophet for, Ezek 14:4; and exposes their hypocrisy:
I the Lord will answer him by myself; not by the prophet to whom he comes, but by himself: or, "in my word", as the Targum; yet not by words, but by blows; not in mercy, but in wrath; and in such manner, that it shall appear to come from the Lord, and to be according to truth and justice.
John Wesley
14:7 The stranger - Every proselyte. I the Lord - He shall find by the answer, 'twas not the prophet, but God that answered: so dreadful, searching, and astonishing shall my answer be.
Robert Jamieson, A. R. Fausset and David Brown
14:7 stranger--the proselyte, tolerated in Israel only on condition of worshipping no God but Jehovah (Lev 17:8-9).
inquire of him concerning me--that is, concerning My will.
by myself--not by word, but by deed, that is, by judgments, marking My hand and direct agency; instead of answering him through the prophet he consults. FAIRBAIRN translates, as it is the same Hebrew as in the previous clause, "concerning Me," it is natural that God should use the same expression in His reply as was used in the consultation of Him. But the sense, I think, is the same. The hypocrite inquires of the prophet concerning God; and God, instead of replying through the prophet, replies for Himself concerning Himself.
14:814:8: եւ հաստատեցից զերեսս իմ ՚ի վերայ մարդոյն այնորիկ. եդից զնա ՚ի նշան եւ յապականութիւն, եւ բարձից զնա ՚ի միջոյ ժողովրդեան իմոյ. եւ ծանիջիք զի ես եմ Տէր[12481]։ [12481] Ոմանք. Եւ եդից ՚ի նշան եւ յապակա՛՛։
8 Երեսս դարձնելու եմ այդ մարդու դէմ, խայտառակելու եմ նրան եւ վերացնելու եմ իմ ժողովրդի միջից, որպէսզի իմանաք, որ ես եմ Տէրը:
8 Ու իմ երեսս այն մարդուն վրայ պիտի հաստատեմ եւ զանիկա պիտի խայտառակեմ ու զանիկա իմ ժողովուրդիս մէջէն բնաջինջ պիտի ընեմ, որ գիտնաք թէ ես եմ Տէրը»։
եւ հաստատեցից զերեսս իմ ի վերայ մարդոյն այնորիկ. եդից զնա ի նշան եւ [247]յապականութիւն, եւ բարձից զնա ի միջոյ ժողովրդեան իմոյ, եւ ծանիջիք զի ես եմ Տէր:

14:8: եւ հաստատեցից զերեսս իմ ՚ի վերայ մարդոյն այնորիկ. եդից զնա ՚ի նշան եւ յապականութիւն, եւ բարձից զնա ՚ի միջոյ ժողովրդեան իմոյ. եւ ծանիջիք զի ես եմ Տէր[12481]։
[12481] Ոմանք. Եւ եդից ՚ի նշան եւ յապակա՛՛։
8 Երեսս դարձնելու եմ այդ մարդու դէմ, խայտառակելու եմ նրան եւ վերացնելու եմ իմ ժողովրդի միջից, որպէսզի իմանաք, որ ես եմ Տէրը:
8 Ու իմ երեսս այն մարդուն վրայ պիտի հաստատեմ եւ զանիկա պիտի խայտառակեմ ու զանիկա իմ ժողովուրդիս մէջէն բնաջինջ պիտի ընեմ, որ գիտնաք թէ ես եմ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
14:814:8 Я обращу лице Мое против того человека и сокрушу его в знамение и притчу, и истреблю его из народа Моего, и узнаете, что Я Господь.
14:8 καὶ και and; even στηριῶ στηριζω steady; steadfast τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπὶ επι in; on τὸν ο the ἄνθρωπον ανθρωπος person; human ἐκεῖνον εκεινος that καὶ και and; even θήσομαι τιθημι put; make αὐτὸν αυτος he; him εἰς εις into; for ἔρημον ερημος lonesome; wilderness καὶ και and; even εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove αὐτὸν αυτος he; him ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master
14:8 וְ wᵊ וְ and נָתַתִּ֨י nāṯattˌî נתן give פָנַ֜י fānˈay פָּנֶה face בָּ bā בְּ in † הַ the אִ֣ישׁ ʔˈîš אִישׁ man הַ ha הַ the ה֗וּא hˈû הוּא he וַ wa וְ and הֲשִֽׂמֹתִ֨יהוּ֙ hᵃśˈimōṯˈîhû שׂים put לְ lᵊ לְ to אֹ֣ות ʔˈôṯ אֹות sign וְ wᵊ וְ and לִ li לְ to מְשָׁלִ֔ים mᵊšālˈîm מָשָׁל proverb וְ wᵊ וְ and הִכְרַתִּ֖יו hiḵrattˌiʸw כרת cut מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst עַמִּ֑י ʕammˈî עַם people וִֽ wˈi וְ and ידַעְתֶּ֖ם yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
14:8. et ponam faciem meam super hominem illum et faciam eum in exemplum et in proverbium et disperdam eum de medio populi mei et scietis quia ego DominusAnd I will set my face against that man, and will make him an example, and a proverb, and will cut him off from the midst of my people: and you shall know that I am the Lord.
8. and I will set my face against that man, and will make him an astonishment, for a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the LORD.
14:8. And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I [am] the LORD.
14:8. And I will set my face against that man, and I will make him an example and a proverb. And I will perish him from the midst of my people. And you shall know that I am the Lord.
And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I [am] the LORD:

14:8 Я обращу лице Мое против того человека и сокрушу его в знамение и притчу, и истреблю его из народа Моего, и узнаете, что Я Господь.
14:8
καὶ και and; even
στηριῶ στηριζω steady; steadfast
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἐπὶ επι in; on
τὸν ο the
ἄνθρωπον ανθρωπος person; human
ἐκεῖνον εκεινος that
καὶ και and; even
θήσομαι τιθημι put; make
αὐτὸν αυτος he; him
εἰς εις into; for
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
αὐτὸν αυτος he; him
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
καὶ και and; even
ἐπιγνώσεσθε επιγινωσκω recognize; find out
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
14:8
וְ wᵊ וְ and
נָתַתִּ֨י nāṯattˌî נתן give
פָנַ֜י fānˈay פָּנֶה face
בָּ בְּ in
הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
ה֗וּא hˈû הוּא he
וַ wa וְ and
הֲשִֽׂמֹתִ֨יהוּ֙ hᵃśˈimōṯˈîhû שׂים put
לְ lᵊ לְ to
אֹ֣ות ʔˈôṯ אֹות sign
וְ wᵊ וְ and
לִ li לְ to
מְשָׁלִ֔ים mᵊšālˈîm מָשָׁל proverb
וְ wᵊ וְ and
הִכְרַתִּ֖יו hiḵrattˌiʸw כרת cut
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
עַמִּ֑י ʕammˈî עַם people
וִֽ wˈi וְ and
ידַעְתֶּ֖ם yḏaʕtˌem ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
14:8. et ponam faciem meam super hominem illum et faciam eum in exemplum et in proverbium et disperdam eum de medio populi mei et scietis quia ego Dominus
And I will set my face against that man, and will make him an example, and a proverb, and will cut him off from the midst of my people: and you shall know that I am the Lord.
14:8. And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I [am] the LORD.
14:8. And I will set my face against that man, and I will make him an example and a proverb. And I will perish him from the midst of my people. And you shall know that I am the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. “Сокрушу его в знамение и притчу”. “В знамение”, поскольку на этом человеке обнаружится, какая судьба постигает идолопоклонников; “в притчу”, поскольку его судьба станет сравнением для обозначения самого большого, какое только мыслимо, бедствия. Такой суровый образ действия по отношению к этой религиозной невыдержанности необходим в виду того, чтобы когда-нибудь да было достигнуто познание истинного существа Божия.
Albert Barnes: Notes on the Bible - 1834
14:8: Will make him - Or, I will make him amazed Eze 32:10; or, astonished, so as to be a sign and a proverb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: I will set: Eze 15:7; Lev 17:10, Lev 20:3-6, Lev 26:17; Psa 34:16; Jer 21:10, Jer 44:11
a sign: Eze 5:15; Num 26:10; Deu 28:37; Psa 37:22, Psa 44:13, Psa 44:14; Isa 65:15; Jer 24:9; Jer 29:22
I will cut: Lev 20:3, Lev 22:3; Num 19:20; Rom 11:22; Co1 10:11
and ye: Eze 6:7, Eze 13:23
John Gill
14:8 And I will set my face against that man,.... And look him out of countenance, notwithstanding all his daring impudence and presumption in coming to a prophet of the Lord, and inquiring of him by him, when guilty of gross idolatry; which mast needs be the case, when the face of God is set against a man. The Targum renders it, "my fury", or "wrath"; and indeed that is what is meant; when God sets his face against a man, he pours out his wrath, or inflicts punishment on him; see Ps 34:16. Jarchi's note is,
"as a man that says I am at leisure from all business, and I will attend to this;''
laying aside all other business, wholly giving himself up to one thing, on which he is set. Dreadful is a man's case, when the Lord thus sets himself against him!
and will make him a sign and a proverb; a spectacle of horror to look at, because of his misery; and a proverb, to be took up, and spoke of, as Zedekiah and Ahab were, Jer 29:22;
and I will cut him off from the midst of my people; by a sudden death, which the Jews call death from heaven, or by the immediate hand of God; and which is answering by himself, as in Ezek 14:7;
and ye shall know that I am the Lord; that is, those that remain, are not cut off, but are reclaimed by these examples from idolatry, and are brought to repentance, the remnant among them that should be saved; these should know and acknowledge the Lord was omniscient, and knew the hypocrisy of those men above described; and was omnipotent, and could make good his threatenings, and inflict deserved punishment; and that he was holy, just, and true, in all his ways.
John Wesley
14:8 A sign - Of divine vengeance.
Robert Jamieson, A. R. Fausset and David Brown
14:8 And I will set my face against that man--(See on Lev 17:10).
and will make him a sign--literally, "I will destroy him so as to become a sign"; it will be no ordinary destruction, but such as will make him be an object pointed at with wonder by all, as Korah, &c. (Num 26:10; Deut 28:37).
14:914:9: Եւ մարգարէ՛ ոք թէ խաբեսցի՝ եւ խօսեսցի բա՛ն ինչ. ե՛ս Տէր մոլորեցուցի զմարգարէն զայն. եւ ձգեցից զձեռն իմ ՚ի վերայ նորա, եւ սատակեցից զնա ՚ի միջոյ ժողովրդեան իմոյ Իսրայէլի[12482]։ [12482] Ոմանք. Մոլորեցուցից զմար՛՛։
9 Եւ եթէ մի՛ մարգարէ խաբուի ու մի բան խօսի, թէ իբր ես՝ Տէրս եմ մոլորեցրել այդ մարգարէին, - ձեռքս իջեցնելու եմ նրա վրայ ու ոչնչացնելու եմ նրան Իսրայէլի իմ ժողովրդի միջից:
9 «Եթէ մարգարէ մը սխալելով բան մը խօսի, այն մարգարէն ես Տէրս սխալեցուցի ու իմ ձեռքս անոր վրայ պիտի երկնցնեմ եւ իմ ժողովուրդիս Իսրայէլի մէջէն զանիկա պիտի կորսնցնեմ։
Եւ մարգարէ ոք թէ [248]խաբեսցի եւ խօսեսցի բան ինչ, ես Տէր մոլորեցուցի զմարգարէն զայն. եւ ձգեցից զձեռն իմ ի վերայ նորա, եւ սատակեցից զնա ի միջոյ ժողովրդեան իմոյ Իսրայելի:

14:9: Եւ մարգարէ՛ ոք թէ խաբեսցի՝ եւ խօսեսցի բա՛ն ինչ. ե՛ս Տէր մոլորեցուցի զմարգարէն զայն. եւ ձգեցից զձեռն իմ ՚ի վերայ նորա, եւ սատակեցից զնա ՚ի միջոյ ժողովրդեան իմոյ Իսրայէլի[12482]։
[12482] Ոմանք. Մոլորեցուցից զմար՛՛։
9 Եւ եթէ մի՛ մարգարէ խաբուի ու մի բան խօսի, թէ իբր ես՝ Տէրս եմ մոլորեցրել այդ մարգարէին, - ձեռքս իջեցնելու եմ նրա վրայ ու ոչնչացնելու եմ նրան Իսրայէլի իմ ժողովրդի միջից:
9 «Եթէ մարգարէ մը սխալելով բան մը խօսի, այն մարգարէն ես Տէրս սխալեցուցի ու իմ ձեռքս անոր վրայ պիտի երկնցնեմ եւ իմ ժողովուրդիս Իսրայէլի մէջէն զանիկա պիտի կորսնցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
14:914:9 А если пророк допустит обольстить себя и скажет слово так, как бы Я, Господь, научил этого пророка, то Я простру на него руку Мою и истреблю его из народа Моего, Израиля.
14:9 καὶ και and; even ὁ ο the προφήτης προφητης prophet ἐὰν εαν and if; unless πλανηθῇ πλαναω mislead; wander καὶ και and; even λαλήσῃ λαλεω talk; speak ἐγὼ εγω I κύριος κυριος lord; master πεπλάνηκα πλαναω mislead; wander τὸν ο the προφήτην προφητης prophet ἐκεῖνον εκεινος that καὶ και and; even ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even ἀφανιῶ αφανιζω obscure; hide αὐτὸν αυτος he; him ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel
14:9 וְ wᵊ וְ and הַ ha הַ the נָּבִ֤יא nnāvˈî נָבִיא prophet כִֽי־ ḵˈî- כִּי that יְפֻתֶּה֙ yᵊfuttˌeh פתה seduce וְ wᵊ וְ and דִבֶּ֣ר ḏibbˈer דבר speak דָּבָ֔ר dāvˈār דָּבָר word אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH פִּתֵּ֔יתִי pittˈêṯî פתה seduce אֵ֖ת ʔˌēṯ אֵת [object marker] הַ ha הַ the נָּבִ֣יא nnāvˈî נָבִיא prophet הַ ha הַ the ה֑וּא hˈû הוּא he וְ wᵊ וְ and נָטִ֤יתִי nāṭˈîṯî נטה extend אֶת־ ʔeṯ- אֵת [object marker] יָדִי֙ yāḏˌî יָד hand עָלָ֔יו ʕālˈāʸw עַל upon וְ wᵊ וְ and הִ֨שְׁמַדְתִּ֔יו hˌišmaḏtˈiʸw שׁמד destroy מִ mi מִן from תֹּ֖וךְ ttˌôḵ תָּוֶךְ midst עַמִּ֥י ʕammˌî עַם people יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
14:9. et propheta cum erraverit et locutus fuerit verbum ego Dominus decepi prophetam illum et extendam manum meam super eum et delebo eum de medio populi mei IsrahelAnd when the prophet shall err, and speak a word: I the Lord have deceived that prophet: and I will stretch forth my hand upon him, and will cut him off from the midst of my people Israel.
9. And if the prophet be deceived and speaketh a word, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.
14:9. And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.
14:9. And when a prophet has gone astray and has spoken a word: I, the Lord, have deceived that prophet. And I will extend my hand over him, and I will wipe him away from the midst of my people, Israel.
And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel:

14:9 А если пророк допустит обольстить себя и скажет слово так, как бы Я, Господь, научил этого пророка, то Я простру на него руку Мою и истреблю его из народа Моего, Израиля.
14:9
καὶ και and; even
ο the
προφήτης προφητης prophet
ἐὰν εαν and if; unless
πλανηθῇ πλαναω mislead; wander
καὶ και and; even
λαλήσῃ λαλεω talk; speak
ἐγὼ εγω I
κύριος κυριος lord; master
πεπλάνηκα πλαναω mislead; wander
τὸν ο the
προφήτην προφητης prophet
ἐκεῖνον εκεινος that
καὶ και and; even
ἐκτενῶ εκτεινω extend
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
καὶ και and; even
ἀφανιῶ αφανιζω obscure; hide
αὐτὸν αυτος he; him
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
14:9
וְ wᵊ וְ and
הַ ha הַ the
נָּבִ֤יא nnāvˈî נָבִיא prophet
כִֽי־ ḵˈî- כִּי that
יְפֻתֶּה֙ yᵊfuttˌeh פתה seduce
וְ wᵊ וְ and
דִבֶּ֣ר ḏibbˈer דבר speak
דָּבָ֔ר dāvˈār דָּבָר word
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
פִּתֵּ֔יתִי pittˈêṯî פתה seduce
אֵ֖ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
נָּבִ֣יא nnāvˈî נָבִיא prophet
הַ ha הַ the
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
נָטִ֤יתִי nāṭˈîṯî נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
יָדִי֙ yāḏˌî יָד hand
עָלָ֔יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
הִ֨שְׁמַדְתִּ֔יו hˌišmaḏtˈiʸw שׁמד destroy
מִ mi מִן from
תֹּ֖וךְ ttˌôḵ תָּוֶךְ midst
עַמִּ֥י ʕammˌî עַם people
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
14:9. et propheta cum erraverit et locutus fuerit verbum ego Dominus decepi prophetam illum et extendam manum meam super eum et delebo eum de medio populi mei Israhel
And when the prophet shall err, and speak a word: I the Lord have deceived that prophet: and I will stretch forth my hand upon him, and will cut him off from the midst of my people Israel.
14:9. And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.
14:9. And when a prophet has gone astray and has spoken a word: I, the Lord, have deceived that prophet. And I will extend my hand over him, and I will wipe him away from the midst of my people, Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. “Пророк” не только ложный (как в XIII:2), но и истинный, с которым это может быть, как показывает пример Валаама. - “Скажет слово”, т. е. даст ответ от имени Божия вопрошающему через него Бога идолопоклоннику. Так, как бы Я, Господь, научил этого пророка”. LXX и все древние переводы (Вульгата и т. д.) точнее: “Аз Господь прельстих пророка того”. Как такое прельщение возможно со стороны Бога, показывает видение Михея сына Иемвлаева: 3: Цар XXII:20: (при этом нужно иметь в виду Иак I:13). Бог, по мысли Св. Писания, иногда ускоряет развитие греха до его полной меры, чтобы судом положить ему конец (ср. “ожесточу сердце фараоново”). В данном случае предполагается, что пророк и ранее созрел в нечестии своем для суда Божия и для последнего нужно было только это особенное обнаружение его нечестия. - “Истреблю его из народа Моего”. Пророк наказывается, как и вопрошавший через него Бога; тем, что он удовлетворил желание последнего, он обнаружил полное непонимание основного начала, на котором зиждется отношение Иеговы и Израиля, и потому присутствие его в народе было бы гибельно для последнего и задерживало бы обращение последнего к Иегове.
Adam Clarke: Commentary on the Bible - 1831
14:9: I the Lord have deceived that prophet - That is, he ran before he was sent; he willingly became the servant of Satan's illusions; and I suffered this to take place, because he and his followers refused to consult and serve me. I have often had occasion to remark that it is common in the Hebrew language to state a thing as done by the Lord which he only suffers or permits to be done; for so absolute and universal is the government of God, that the smallest occurrence cannot take place without his will or permission.
Albert Barnes: Notes on the Bible - 1834
14:9: I the Lord hare deceived that prophet - A deep truth lies beneath these words, namely, that evil as well as good is under God's direction. He turns it as He will, employing it to test the sincerity of men, and thus making it ultimately contribute to the purification of His people, to the confirmation of the righteous, to the increase of their glory and felicity. The case of the false prophets who deceived Ahab 1 Kings 22 is a striking representation of this principle. The Lord sends forth an evil spirit to persuade Ahab to his ruin. Toward the close of the kingdom of Judah false prophets were especially rife. The thoughts of men's hearts were Rev_ealed, the good separated from the bad, and the remnant of the people purged from the sins by which of late years the whole nation had been defiled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: if the: Eze 20:25; Sa2 12:11, Sa2 12:12; Kg1 22:20-23; Job 12:16; Psa 81:11, Psa 81:12; Isa 63:16, Isa 66:4; Jer 4:10; Th2 2:9-12
I the: That is, I have suffered him to be deceived; I have given him up to "strong delusions to believe a lie," as a just judgment upon him for going after idols, and setting up false pretensions to inspiration. God, according to the genius of the Hebrew language, is often said to do a thing, which he only suffers, or permits.
and I will: Eze 16:27; Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21, Isa 10:4
Geneva 1599
14:9 And if the prophet be (f) deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.
(f) The prophet declares that God for man's ingratitude raises up false prophets to seduce them that delight in lies rather than in the truth of God, and thus he punishes sin with sin, (3Kings 22:20, 3Kings 22:22) and destroys those prophets as well as the people.
John Gill
14:9 And if the prophet be deceived when he hath spoken a thing,.... That is pleasing to men, and is not true, in hope of reward and applause, but it never comes to pass, and his expectations are not answered:
I the Lord have deceived that prophet; by sending a lying spirit to him, as to Ahab's prophets, 3Kings 22:22; by giving him up to strong delusions, to believe a lie, and publish it, Th2 2:11; and to his own heart's lusts; being willing, for the sake of gain, to prophesy smooth things, though false to the people, promising them peace when there was none; and then by frustrating his predictions, and disappointing him of his ends and views. R. Saadiah interprets this, as Kimchi observes, of God revealing and making it manifest that he was deceived; but more is meant by it than this, or even a bare permission; for though God is not the author of sin, yet he wills it to be done for wise ends and purposes, and sometimes in a way of judgment, as a punishment for sin; and which was the case here; both with respect to the prophet that deceived, who as the fruit of his sin, his covetousness, was given up in just judgment to a reprobate mind; and the people that were deceived, who, rejecting the true prophets of the Lord, were willing to have smooth things prophesied to them:
and I will stretch out my hand upon them; his avenging hand; the stroke of his power, as the Targum; a heavy one, and that for giving heed to a lying spirit; for uttering falsehood, and that with a wicked design, to gain the applause of the people, or for filthy lucre's sake:
and I will destroy him from the midst of my people Israel; by some sore judgment or sudden death, and so be made a public example of.
John Wesley
14:9 The prophet - The false prophet, who speaks all serene, and quiet, in hope of reward. Have deceived - Permitted him to err, or justly left him in his blindness.
Robert Jamieson, A. R. Fausset and David Brown
14:9 I the Lord have deceived that prophet--not directly, but through Satan and his ministers; not merely permissively, but by overruling their evil to serve the purposes of His righteous judgment, to be a touchstone to separate the precious from the vile, and to "prove" His people (Deut 13:3; 3Kings 22:23; Jer 4:10; Th2 2:11-12). Evil comes not from God, though God overrules it to serve His will (Job 12:16; Jas 1:3). This declaration of God is intended to answer their objection, "Jeremiah and Ezekiel are but two opposed to the many prophets who announce 'peace to us." "Nay, deceive not yourselves, those prophets of yours are deluding you, and I permit them to do so as a righteous judgment on your wilful blindness."
14:1014:10: Եւ ընկալցին զանիրաւութիւն իւրեանց ըստ անիրաւութեան հարցողին. նո՛յնպէս եւ անիրաւութիւն մարգարէին եղիցի.
10 Եւ պատիժ են ստանալու ինչպէս անիրաւութեան մասին հարցնողը, այնպէս էլ մարգարէն,
10 Անոնք իրենց պատիժը պիտի կրեն, բան հարցնողին պատիժը ու մարգարէին պատիժը նոյնը պիտի ըլլայ.
Եւ ընկալցին զանիրաւութիւն իւրեանց ըստ անիրաւութեան հարցողին, նոյնպէս եւ անիրաւութիւն մարգարէին եղիցի:

14:10: Եւ ընկալցին զանիրաւութիւն իւրեանց ըստ անիրաւութեան հարցողին. նո՛յնպէս եւ անիրաւութիւն մարգարէին եղիցի.
10 Եւ պատիժ են ստանալու ինչպէս անիրաւութեան մասին հարցնողը, այնպէս էլ մարգարէն,
10 Անոնք իրենց պատիժը պիտի կրեն, բան հարցնողին պատիժը ու մարգարէին պատիժը նոյնը պիտի ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
14:1014:10 И понесут вину беззакония своего: какова вина вопрошающего, такова будет вина и пророка,
14:10 καὶ και and; even λήμψονται λαμβανω take; get τὴν ο the ἀδικίαν αδικια injury; injustice αὐτῶν αυτος he; him κατὰ κατα down; by τὸ ο the ἀδίκημα αδικημα crime τοῦ ο the ἐπερωτῶντος επερωταω interrogate; inquire of καὶ και and; even κατὰ κατα down; by τὸ ο the ἀδίκημα αδικημα crime ὁμοίως ομοιως likewise τῷ ο the προφήτῃ προφητης prophet ἔσται ειμι be
14:10 וְ wᵊ וְ and נָשְׂא֖וּ nāśᵊʔˌû נשׂא lift עֲוֹנָ֑ם ʕᵃwōnˈām עָוֹן sin כַּֽ kˈa כְּ as עֲוֹן֙ ʕᵃwˌōn עָוֹן sin הַ ha הַ the דֹּרֵ֔שׁ ddōrˈēš דרשׁ inquire כַּ ka כְּ as עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet יִֽהְיֶֽה׃ yˈihyˈeh היה be
14:10. et portabunt iniquitatem suam iuxta iniquitatem interrogantis sic iniquitas prophetae eritAnd they shall bear their iniquity: according to the iniquity of him that inquireth, so shall the iniquity of the prophet be.
10. And they shall bear their iniquity: the iniquity of the prophet shall be even as the iniquity of him that seeketh ;
14:10. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh [unto him];
14:10. And they shall bear their iniquity. In accord with the iniquity of the one who inquires, so shall the iniquity of the prophet be.
And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh:

14:10 И понесут вину беззакония своего: какова вина вопрошающего, такова будет вина и пророка,
14:10
καὶ και and; even
λήμψονται λαμβανω take; get
τὴν ο the
ἀδικίαν αδικια injury; injustice
αὐτῶν αυτος he; him
κατὰ κατα down; by
τὸ ο the
ἀδίκημα αδικημα crime
τοῦ ο the
ἐπερωτῶντος επερωταω interrogate; inquire of
καὶ και and; even
κατὰ κατα down; by
τὸ ο the
ἀδίκημα αδικημα crime
ὁμοίως ομοιως likewise
τῷ ο the
προφήτῃ προφητης prophet
ἔσται ειμι be
14:10
וְ wᵊ וְ and
נָשְׂא֖וּ nāśᵊʔˌû נשׂא lift
עֲוֹנָ֑ם ʕᵃwōnˈām עָוֹן sin
כַּֽ kˈa כְּ as
עֲוֹן֙ ʕᵃwˌōn עָוֹן sin
הַ ha הַ the
דֹּרֵ֔שׁ ddōrˈēš דרשׁ inquire
כַּ ka כְּ as
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
יִֽהְיֶֽה׃ yˈihyˈeh היה be
14:10. et portabunt iniquitatem suam iuxta iniquitatem interrogantis sic iniquitas prophetae erit
And they shall bear their iniquity: according to the iniquity of him that inquireth, so shall the iniquity of the prophet be.
14:10. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh [unto him];
14:10. And they shall bear their iniquity. In accord with the iniquity of the one who inquires, so shall the iniquity of the prophet be.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Вина и кара пророка не уменьшает, однако, той и другой со стороны вопрошателя. Начало личной нравственной вменяемости, развитое Иезекиилем в III:18: и д. и гл. XVIII и к которому он возвращается во второй половине настоящей главы, требует, чтобы каждый пострадал за свое беззаконие.
Adam Clarke: Commentary on the Bible - 1831
14:10: The punishment of the prophet - They are both equally guilty; both have left the Lord, and both shall be equally punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: they shall: Eze 17:18-20, Eze 23:49; Gen 4:13; Num 5:31; Mic 7:9; Gal 6:5
the punishment: Eze 14:4, Eze 14:7, Eze 14:8; Deu 13:1-10, Deu 17:2-7; Jer 6:14, Jer 6:15, Jer 8:11, Jer 8:12, Jer 14:15; Rev 19:19-21
John Gill
14:10 And they shall bear the punishment of their iniquity,.... Both the false prophet, and those that sought unto him, and were deceived by him; and which being laid according to the strictness of divine justice, is intolerable: sad is the case when a man is obliged to bear his own sins, and the punishment of them, and has no surety to undertake for him, and be a mediator between God and him, and make atonement for him:
the punishment of the prophet shall be even as the punishment of him that seekest unto him; they being both alike culpable, each pursuing the desires of their own evil hearts; the one seeking for smooth things to be spoken to him; the other speaking them, in order to gratify him, and for the sake of gain; the one being a false prophet, and the other seeking to and inquiring of him, though he was such, slighting and rejecting the true prophets of the Lord; both being deceived, and both blind, and so should fall into the same ditch, being under the same judicial blindness and hardness of heart. The Targum is,
"according to the sin of him that comes to learn and learns not; according to the sin of the false prophet shall it be.''
Robert Jamieson, A. R. Fausset and David Brown
14:10 As they dealt deceitfully with God by seeking answers of peace without repentance, so God would let them be dealt with deceitfully by the prophets whom they consulted. God would chastise their sin with a corresponding sin; as they rejected the safe directions of the true light, He would send the pernicious delusions of a false one; prophets would be given them who should re-echo the deceitfulness that already wrought in their own bosom, to their ruin [FAIRBAIRN]. The people had themselves alone to blame, for they were long ago forewarned how to discern and to treat a false prophet (Deut 13:3); the very existence of such deceivers among them was a sign of God's judicial displeasure (compare in Saul's case, 1Kings 16:14; 1Kings 28:6-7). They and the prophet, being dupes of a common delusion, should be involved in a common ruin.
14:1114:11: զի մի՛ եւս մոլորեսցի տունն Իսրայէլի յինէն. եւ զի մի՛ եւս պղծեսցին յամենայն յանցանս իւրեանց. եւ եղիցին ինձ ՚ի ժողովուրդ, եւ ես եղէց նոցա յԱստուած՝ ասէ Ադովնայի Տէր[12483]։ Ժ [12483] Ոմանք. Մոլորեսցին տունն Իսրայիլի։
11 որպէսզի Իսրայէլի տունն ինձնից չմոլորուի, այլեւս չպղծուեն իրենց բոլոր յանցանքներով, իրենք ինձ համար ժողովուրդ լինեն, ես էլ նրանց համար՝ Աստուած”», - ասում է Ամենակալ Տէրը:
11 Որպէս զի Իսրայէլի տունը անգամ մըն ալ ինձմէ չխոտորի ու անգամ մըն ալ իրենց յանցանքներով չպղծուին, հապա անոնք ինծի ժողովուրդ ըլլան, ես ալ անոնց Աստուած ըլլամ», կ’ըսէ Տէր Եհովան։
զի մի՛ եւս մոլորեսցի տունն Իսրայելի յինէն, եւ զի մի՛ եւս պղծեսցին յամենայն յանցանս իւրեանց. եւ եղիցին ինձ ի ժողովուրդ, եւ ես եղէց նոցա յԱստուած, ասէ Ադոնայի Տէր:

14:11: զի մի՛ եւս մոլորեսցի տունն Իսրայէլի յինէն. եւ զի մի՛ եւս պղծեսցին յամենայն յանցանս իւրեանց. եւ եղիցին ինձ ՚ի ժողովուրդ, եւ ես եղէց նոցա յԱստուած՝ ասէ Ադովնայի Տէր[12483]։ Ժ
[12483] Ոմանք. Մոլորեսցին տունն Իսրայիլի։
11 որպէսզի Իսրայէլի տունն ինձնից չմոլորուի, այլեւս չպղծուեն իրենց բոլոր յանցանքներով, իրենք ինձ համար ժողովուրդ լինեն, ես էլ նրանց համար՝ Աստուած”», - ասում է Ամենակալ Տէրը:
11 Որպէս զի Իսրայէլի տունը անգամ մըն ալ ինձմէ չխոտորի ու անգամ մըն ալ իրենց յանցանքներով չպղծուին, հապա անոնք ինծի ժողովուրդ ըլլան, ես ալ անոնց Աստուած ըլլամ», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
14:1114:11 чтобы впредь дом Израилев не уклонялся от Меня и чтобы более не оскверняли себя всякими беззакониями своими, но чтобы были Моим народом, и Я был их Богом, говорит Господь Бог.
14:11 ὅπως οπως that way; how μὴ μη not πλανᾶται πλαναω mislead; wander ἔτι ετι yet; still ὁ ο the οἶκος οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even ἵνα ινα so; that μὴ μη not μιαίνωνται μιαινω taint; defile ἔτι ετι yet; still ἐν εν in πᾶσιν πας all; every τοῖς ο the παραπτώμασιν παραπτωμα lapse; setback αὐτῶν αυτος he; him καὶ και and; even ἔσονταί ειμι be μοι μοι me εἰς εις into; for λαόν λαος populace; population καὶ και and; even ἐγὼ εγω I ἔσομαι ειμι be αὐτοῖς αυτος he; him εἰς εις into; for θεόν θεος God λέγει λεγω tell; declare κύριος κυριος lord; master
14:11 לְ֠מַעַן lᵊmaʕˌan לְמַעַן because of לֹֽא־ lˈō- לֹא not יִתְע֨וּ yiṯʕˌû תעה err עֹ֤וד ʕˈôḏ עֹוד duration בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אַֽחֲרַ֔י ʔˈaḥᵃrˈay אַחַר after וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִטַּמְּא֥וּ yiṭṭammᵊʔˌû טמא be unclean עֹ֖וד ʕˌôḏ עֹוד duration בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole פִּשְׁעֵיהֶ֑ם pišʕêhˈem פֶּשַׁע rebellion וְ wᵊ וְ and הָ֥יוּ hˌāyû היה be לִ֣י lˈî לְ to לְ lᵊ לְ to עָ֗ם ʕˈām עַם people וַֽ wˈa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i אֶהְיֶ֤ה ʔehyˈeh היה be לָהֶם֙ lāhˌem לְ to לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
14:11. ut non erret ultra domus Israhel a me neque polluatur in universis praevaricationibus suis sed sit mihi in populum et ego sim eis in Deum ait Dominus exercituumThat the house of Israel may go no more astray from me, nor be polluted with all their transgressions: but may be my people, and I may be their God, saith the Lord of hosts.
11. that the house of Israel may go no more astray from me, neither defile themselves any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.
14:11. That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.
14:11. So may the house of Israel no longer go astray from me, nor be polluted by all their transgressions. Instead, may they be my people, and may I be their God, says the Lord of hosts.”
That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD:

14:11 чтобы впредь дом Израилев не уклонялся от Меня и чтобы более не оскверняли себя всякими беззакониями своими, но чтобы были Моим народом, и Я был их Богом, говорит Господь Бог.
14:11
ὅπως οπως that way; how
μὴ μη not
πλανᾶται πλαναω mislead; wander
ἔτι ετι yet; still
ο the
οἶκος οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
ἵνα ινα so; that
μὴ μη not
μιαίνωνται μιαινω taint; defile
ἔτι ετι yet; still
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
παραπτώμασιν παραπτωμα lapse; setback
αὐτῶν αυτος he; him
καὶ και and; even
ἔσονταί ειμι be
μοι μοι me
εἰς εις into; for
λαόν λαος populace; population
καὶ και and; even
ἐγὼ εγω I
ἔσομαι ειμι be
αὐτοῖς αυτος he; him
εἰς εις into; for
θεόν θεος God
λέγει λεγω tell; declare
κύριος κυριος lord; master
14:11
לְ֠מַעַן lᵊmaʕˌan לְמַעַן because of
לֹֽא־ lˈō- לֹא not
יִתְע֨וּ yiṯʕˌû תעה err
עֹ֤וד ʕˈôḏ עֹוד duration
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אַֽחֲרַ֔י ʔˈaḥᵃrˈay אַחַר after
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִטַּמְּא֥וּ yiṭṭammᵊʔˌû טמא be unclean
עֹ֖וד ʕˌôḏ עֹוד duration
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
פִּשְׁעֵיהֶ֑ם pišʕêhˈem פֶּשַׁע rebellion
וְ wᵊ וְ and
הָ֥יוּ hˌāyû היה be
לִ֣י lˈî לְ to
לְ lᵊ לְ to
עָ֗ם ʕˈām עַם people
וַֽ wˈa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֶהְיֶ֤ה ʔehyˈeh היה be
לָהֶם֙ lāhˌem לְ to
לֵֽ lˈē לְ to
אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s)
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
14:11. ut non erret ultra domus Israhel a me neque polluatur in universis praevaricationibus suis sed sit mihi in populum et ego sim eis in Deum ait Dominus exercituum
That the house of Israel may go no more astray from me, nor be polluted with all their transgressions: but may be my people, and I may be their God, saith the Lord of hosts.
14:11. That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.
14:11. So may the house of Israel no longer go astray from me, nor be polluted by all their transgressions. Instead, may they be my people, and may I be their God, says the Lord of hosts.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
11. Когда идолопоклонники и ложные пророки будут устранены, то могут наступить мессианские времена, и с ними осуществление идеального заветного общения между Иеговой и Израилем (ср. XI:20). Таким образом, всенаказания Божия, посылаемые на Израиля, проистекают из любви Божией к нему в желания видеть его привязанным к Себе. Суждение о народе здесь благосклоннее, чем в первых по призвании речах.

Пророческая речь ст. 12-23, связанная и с предыдущей, поскольку она доказывает, что Бог, истребляя идолопоклонников, не остановлен будет присутствием среди них нескольких праведников, образует вступление к последующим речам (с XV гл.), которые изображают нечестие Иуды и Иерусалима, как неустранимую причину для их падения.
Albert Barnes: Notes on the Bible - 1834
14:11: "God," it has been said, "punishes sins by means of sins," but the end is the re-establishment of righteousness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: the house: Ezek. 34:10-31, Eze 44:10, Eze 44:15, Eze 48:11; Deu 13:11, Deu 19:20; Psa 119:67; Isa 9:16; Jer 23:15, Jer 50:6; Pe2 2:15
neither: Eze 11:18-20, Eze 36:25-29, Eze 37:23
that they: Eze 34:30, Eze 36:28, Eze 37:27, Eze 39:22; Gen 17:7; Jer 11:4, Jer 31:33, Jer 32:38; Zac 13:9; Heb 8:10, Heb 11:16; Rev 21:7
Geneva 1599
14:11 That the house of (g) Israel may no more go astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.
(g) Thus God's judgments against the wicked are admonitions to the godly to cleave to the Lord and not to defile themselves with the same abominations.
John Gill
14:11 That the house of Israel may go no more astray from me,.... Or from his worship, as the Targum; from the law of God, and obedience to it: sin is a going astray from God, a deviation from his commandments; it leads men out of the way of their duty into wrong paths, which issue in ruin, if grace prevent not; and sometimes the means which God makes use of for the restoring of his own people, and bringing them back to himself, are the punishments which he inflicts upon others; and which is his end in so doing, as it was here; that the false prophets, and those that followed them, being made examples of, might be a warning unto others, and caution them against falling into the same sins, that so they might not bear the same punishment; or be a means of reclaiming them from their errors, and for the future beware of going astray again:
neither be polluted any more with all their transgressions; for every transgression, as it is an aberration from the law of God, so it is of a defiling nature: it defiles the mind and conscience, yea, the whole man, from which there is no cleansing but by the blood of Christ; it is loathsome in itself, contrary to the pure and holy nature of God, and abominable to a gracious mind, and therefore to be avoided; and which may be learnt from the punishment of it on others:
but that they may be my people and I may be their God, saith the Lord God; that is, that they may behave as such, and that it may appear that God is their God, and they are his people.
Robert Jamieson, A. R. Fausset and David Brown
14:11 Love was the spring of God's very judgments on His people, who were incurable by any other process (Ezek 11:20; Ezek 37:27).
14:1214:12: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
12 Աստուած խօսեց ինձ հետ ու ասաց.
12 Եւ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

14:12: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
12 Աստուած խօսեց ինձ հետ ու ասաց.
12 Եւ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
14:1214:12 И было ко мне слово Господне:
14:12 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
14:12 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
14:12. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
12. And the word of the LORD came unto me, saying,
14:12. The word of the LORD came again to me, saying,
14:12. And the word of the Lord came to me, saying:
The word of the LORD came again to me, saying:

14:12 И было ко мне слово Господне:
14:12
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
14:12
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
14:12. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
14:12. The word of the LORD came again to me, saying,
14:12. And the word of the Lord came to me, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 The word of the LORD came again to me, saying, 13 Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: 14 Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD. 15 If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: 16 Though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. 17 Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it: 18 Though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. 19 Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: 20 Though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. 21 For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? 22 Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. 23 And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD.
The scope of these verses is to show,
I. That national sins bring national judgments. When virtue is ruined and laid waste every thing else will soon be ruined and laid waste too (v. 13): When the land sins against me, when vice and wickedness become epidemical, when the land sins by trespassing grievously, when the sinners have become very numerous and their sins very heinous, when gross impieties and immoralities universally prevail, then will I stretch forth my hand upon it, for the punishment of it. The divine power shall be vigorously and openly exerted; the judgments shall be extended and stretched forth to all the corners of the land, to all the concerns and interests of the nation. Grievous sins bring grievous plagues.
II. That God has a variety of sore judgments wherewith to punish sinful nations, and he has them all at command and inflicts which he pleases. He did indeed give David his choice what judgment he would be punished with for his sin in numbering the people; for any of them would serve to answer the end, which was to lessen the numbers he was proud of; but David, in effect, referred it to God again: "Let us fall into the hands of the Lord; let him choose with what rod we shall be beaten." But he uses a variety of judgments that it may appear he has a universal dominion, and that in all our concerns we may see our dependence on him. Four sore judgments are here specified:-- 1. Famine, v. 13. The denying and withholding of common mercies is itself judgment enough, there needs no more to make a people miserable. God needs not bring the staff of oppression, it is but breaking the staff of bread and the work is soon done; he cuts off man and beast by cutting off the provisions which nature makes for both in the annual products of the earth. God breaks the staff of bread when, though we have bread, yet we are not nourished and strengthened by it. Hag. i. 6, You eat, but you have not enough. 2. Hurtful beasts, noisome and noxious, either as poisonous or as ravenous. God can make these to pass through the land (Lev. xxvi. 22. 3. War. God often chastises sinful nations by bringing a sword upon them, the sword of a foreign enemy, and he gives it its commission and orders what execution it shall do (v. 17): he says, Sword, go through the land. It is bad enough if the sword do but enter into the borders of a land, but much worse when it goes through the bowels of a land. By it God cuts off man and beast, horse and foot. What execution the sword does God does by it; for it is his sword, and it acts as he directs. 4. Pestilence (v. 19), a dreadful disease, which has sometimes depopulated cities; by it God pours out his fury in blood (that is, in death); the pestilence kills as effectually as if the blood were shed by the sword, for it is poisoned by the disease, the sickness we call it. See how miserable the case of mankind is that lies thus exposed to deaths in various shapes. See how dangerous the case of sinners is against whom God has so many ways of fighting, so that, though they escape one judgment, God has another waiting for them.
III. That when God's professing people revolt from him, and rebel against him, they may justly expect a complication of judgments to fall upon them. God has various ways of contending with a sinful nation; but if Jerusalem, the holy city, become a harlot, God will send upon her all his four sore judgments (v. 21); for the nearer any are to God in name and profession the more severely will he reckon with them if they reproach that worthy name by which they are called and give the lie to that profession. They shall be punished seven times more.
IV. That there may be, and commonly are, some few very good men, even in those places that by sin are ripened for ruin. It is no foreign supposition that, even in a land that has trespassed grievously, there may be three such men as Noah, Daniel, and Job. Daniel was now living, and at this time had scarcely arrived at the prime of his eminency, but he was already famous (at least this word of God concerning him would without fail make him so); yet he was carried away into captivity with the first of all, Dan. i. 6. Some of the better sort of people in Jerusalem might perhaps think that, if Daniel (of whose fame in the king of Babylon's court they had heard much) had but continued in Jerusalem, it would have been spared for his sake, as the magicians in Babylon were. "No," says God, "though you had him, who was as eminently good in bad times and places as Noah in the old world and Job in the land of Uz, yet a reprieve should not be obtained." In the places that are most corrupt, and in the ages that are most degenerate, there is a remnant which God reserves to himself, and which still hold fast their integrity and stand fair for the honour of delivering the land, as the innocent are said to do, Job xxii. 30.
V. That God often spares very wicked places for the sake of a few godly people in them. This is implied here as the expectation of Jerusalem's friends in the day of its distress: "Surely God will stay his controversy with us; for are there not some among us that are emptying the measure of national guilt by their prayers, as others are filling it by their sins? And, rather than God will destroy the righteous with the wicked, he will preserve the wicked with the righteous. If Sodom might have been spared for the sake of ten good men, surely Jerusalem may."
VI. That such men as Noah, Daniel, and Job, will prevail, if any can, to turn away the wrath of God from a sinful people. Noah was a perfect man, and kept his integrity when all flesh had corrupted their way; and, for his sake, his family, though one of them was wicked (Ham), was saved in the ark. Job was a great example of piety, and mighty in prayer for his children, for his friends; and God turned his captivity when he prayed. Those were very ancient examples, before Moses, that great intercessor; and therefore God mentions them, to intimate that he had some very peculiar favourites long before the Jewish nation was formed or founded, and would have such when it was ruined, for which reason, it should seem, those names were made use of, rather than Moses, Aaron, or Samuel; and yet, lest any should think that God was partial in his respects to the ancient days, here is a modern instance, a living one, placed between those two that were the glories of antiquity, and he now a captive, and that is Daniel, to teach us not to lessen the useful good men of our own day by over-magnifying the ancients. Let the children of the captivity know that Daniel, their neighbour, and companion in tribulation, being a man of great humility, piety, and zeal for God, and instant and constant in prayer, had as good an interest in heaven as Noah or Job had. Why may not God raise up as great and good men now as he did formerly, and do as much for them?
VII. That when the sin of a people has come to its height, and the decree has gone forth for their ruin, the piety and prayers of the best men shall not prevail to finish the controversy. This is here asserted again and again, that, though these three men were in Jerusalem at this time, yet they should deliver neither son nor daughter; not so much as the little ones should be spared for their sakes, as the little ones of Israel were upon the prayer of Moses, Num. xiv. 31. No; the land shall be desolate, and God would not hear their prayers for it, though Moses and Samuel stood before him, Jer. xv. 1. Note, Abused patience will turn at last into inexorable wrath; and it should seem as if God would be more inexorable in Jerusalem's case than in another (v. 6), because, besides the divine patience, they had enjoyed greater privileges than any other people, which were the aggravations of their sin.
VIII. That, though pious praying men may not prevail to deliver others, yet they shall deliver their own souls by their righteousness, so that, though they may suffer in the common calamity, yet to them the property of it is altered; it is not to them what it is to the wicked; it is unstrung, and does them no hurt; it is sanctified, and does them good. Sometimes their souls (their lives) are remarkably delivered, and given them for a prey; at least their souls (their spiritual interests) are secured. If their bodies be not delivered, yet their souls are. Riches indeed profit not in the day of wrath, but righteousness delivers from death, from so great a death, so many deaths as are here threatened. This should encourage us to keep our integrity in times of common apostasy, that, if we do so, we shall be hidden in the day of the Lord's anger.
IX. That, even when God makes the greatest desolations by his judgments, he reserves some to be the monuments of his mercy, v. 22, 23. In Jerusalem itself, though marked for utter ruin, yet there shall be left a remnant, who shall not be cut off by any of those sore judgments before mentioned, but shall be carried into captivity, both sons and daughters, who shall be the seed of a new generation. The young ones, who had not grown up to such an obstinacy in sin as their fathers had who were therefore cut off as incurable, these shall be brought forth out of the ruins of Jerusalem by the victorious enemy, and behold they shall come forth to you that are in captivity, they shall make a virtue of a necessity, and shall come the more willingly to Babylon because so many of their friends have gone thither before them and are there ready to receive them; and, when they come, you shall see their ways and their doing; you shall hear them make a free and ingenuous confession of the sins they had formerly been guilty of, and a humble profession of repentance for them, with promises of reformation; and you shall see instances of their reformation, shall see what good their affliction has done them, and how prudently and patiently they conduct themselves under it. Their narrow escape shall have a good effect upon them; it shall change their temper and conversation, and make them new men. And this will redound, 1. To the satisfaction of their brethren: They shall comfort you when you see their ways. Note, It is a very comfortable sight to see people, when they are under the rod, repenting and humbling themselves, justifying God and accepting the punishment of their iniquity. When we sorrow (as we ought to do) for the afflictions of others, it is a great comfort to us in our sorrow to see them improving their afflictions and making a good use of them. When those captives told their friends how bad they had been, and how righteous God was in bringing these judgments upon them, it made them very easy, and helped to reconcile them to the calamities of Jerusalem, to the justice of God in punishing his own people so, and to the goodness of God, which now appeared to have had kind intentions in all; and thus "You shall be comforted concerning all the evil that I have brought upon Jerusalem, and, when you better understand the thing, shall not have such direful apprehensions concerning it as you have had." Note, It is a debt we owe to our brethren, if we have got good by our afflictions, to comfort them by letting them know it. 2. It will redound to the honour of God: "You shall know that I have not done without cause, not without a just provocation, and yet not without a gracious design, all that I have done in it." Note, When afflictions have done their work, and have accomplished that for which they were sent, then will appear the wisdom and goodness of God in sending them, and God will be not only justified, but glorified in them.
Albert Barnes: Notes on the Bible - 1834
14:12
Or, "When a land" - the case is first put in a general form, and then ism brought with increased force home to Jerusalem - "sinneth against me by trespassing grievously," and I stretch out "mine hand upon it," and break the staff of bread "thereof," and send famine "upon it and" cut off "man and beast: though these three men" etc.
Carl Friedrich Keil and Franz Delitzsch
14:12
The Righteousness of the Godly will not Avert the Judgment
The threat contained in the preceding word of God, that if the idolaters did not repent, God would not answer them in any other way than with an exterminating judgment, left the possibility still open, that He would avert the destruction of Judah and Jerusalem for the sake of the righteous therein, as He had promised the patriarch Abraham that He would do in the case of Sodom and Gomorrah (Gen 18:23.). This hope, which might be cherished by the people and by the elders who had come to the prophet, is now to be taken from the people by the word of God which follows, containing as it does the announcement, that if any land should sin so grievously against God by its apostasy, He would be driven to inflict upon it the punishments threatened by Moses against apostate Israel (Lev 26:22, Lev 26:25-26, and elsewhere), namely, to destroy both man and beast, and make the land a desert; it would be of no advantage to such a land to have certain righteous men, such as Noah, Daniel, and Job, living therein. For although these righteous men would be saved themselves, their righteousness could not possibly secure salvation for the sinners. The manner in which this thought is carried out in Ezek 14:13-20 is, that four exterminating punishments are successively supposed to come upon the land and lay it waste; and in the case of every one, the words are repeated, that even righteous men, such as Noah, Daniel, and Job, would only save their own souls, and not one of the sinners. And thus, according to Ezek 14:21-23, will the Lord act when He sends His judgments against Jerusalem; and He will execute them in such a manner that the necessity and righteousness of His acts shall be made manifest therein. - This word of God forms a supplementary side-piece to Jer 15:1 -43, where the Lord replies to the intercession of the prophet, that even the intercession of a Moses and a Samuel on behalf of the people would not avert the judgments which were suspended over them.
Ezek 14:12-20
Ezek 14:12. And the word of Jehovah came to me, saying, Ezek 14:13. Son of man, if a land sin against me to act treacherously, and I stretch out my hand against it, and break in pieces for it the support of bread, and send famine into it, and cut off from it man and beast: Ezek 14:14. And there should be these three men therein, Noah, Daniel, and Job, they would through their righteousness deliver their soul, is the saying of the Lord Jehovah. Ezek 14:15. If I bring evil beasts into the land, so that they make it childless, and it become a desert, so that no one passeth through it because of the beasts: Ezek 14:16. These three men therein, as I live, is the saying of the Lord Jehovah, would not deliver sons and daughters; they only would be delivered, but the land would become a desert. Ezek 14:17. Or I bring the sword into that land, and say, Let the sword go through the land; and I cut off from it man and beast: Ezek 14:18. These three men therein, as I live, is the saying of the Lord Jehovah, would not deliver sons and daughters, but they only would be delivered. Ezek 14:19. Or I send pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Ezek 14:20. Verily, Noah, Daniel, and Job, in the midst of it, as I live, is the saying of the Lord Jehovah, would deliver neither son nor daughter; they would only deliver their own soul through their righteousness. - ארץ in Ezek 14:13 is intentionally left indefinite, that the thought may be expressed in the most general manner. On the other hand, the sin is very plainly defined as למעל־מעל. מעל, literally, to cover, signifies to act in a secret or treacherous manner, especially towards Jehovah, either by apostasy from Him, in other words, by idolatry, or by withholding what is due to Him (see comm. on Lev 5:15). In the passage before us it is the treachery of apostasy from Him by idolatry that is intended. As the epithet used to denote the sin is taken from Lev 26:40 and Deut 32:51, so the four punishments mentioned in the following verses, as well as in Ezek 5:17, are also taken from Lev 26, - viz. the breaking up of the staff of bread, from v. 26; the evil beasts, from Ezek 14:22; and the sword and pestilence, from v. 25. The three men, Noah, Daniel, and Job, are named as examples of true righteousness of life, or צדקה (Ezek 14:14, Ezek 14:20); i.e., according to Calvin's correct explanation, quicquid pertinet ad regulam sancte et juste vivendi. Noah is so described in Gen 6:9; and Job, in the Book of Job 1:1; Job 12:4, etc.; and Daniel, in like manner, is mentioned in Dan 1:8., Ezek 6:11., as faithfully confessing his faith in his life. The fact that Daniel is named before Job does not warrant the conjecture that some other older Daniel is meant, of whom nothing is said in the history, and whose existence is merely postulated. For the enumeration is not intended to be chronological, but is arranged according to the subject-matter; the order being determined by the nature of the deliverance experienced by these men for their righteousness in the midst of great judgments. Consequently, as Hvernick and Kliefoth have shown, we have a climax here: Noah saved his family along with himself; Daniel was able to save his friends (Dan 2:17-18); but Job, with his righteousness, was not even able to save his children. - The second judgment (Ezek 14:15) is introduced with לוּ, which, as a rule, supposes a case that is not expected to occur, or even regarded as possible; here, however, לוּ is used as perfectly synonymous with אם. שׁכּלתה has no Mappik, because the tone is drawn back upon the penultima (see comm. on Amos 1:11). In Ezek 14:19, the expression "to pour out my wrath in blood" is a pregnant one, for to pour out my wrath in such a manner that it is manifested in the shedding of blood or the destruction of life, for the life is in the blood. In this sense pestilence and blood were also associated in Ezek 5:17.
If we look closely at the four cases enumerated, we find the following difference in the statements concerning the deliverance of the righteous: that, in the first instance, it is simply stated that Noah, Daniel, and Job would save their soul, i.e., their life, by their righteousness; whereas, in the three others, it is declared that as truly as the Lord liveth they would not save either sons or daughters, but they alone would be delivered. The difference is not merely a rhetorical climax or progress in the address by means of asseveration and antithesis, but indicates a distinction in the thought. The first case is only intended to teach that in the approaching judgment the righteous would save their lives, i.e., that God would not sweep away the righteous with the ungodly. The three cases which follow are intended, on the other hand, to exemplify the truth that the righteousness of the righteous will be of no avail to the idolaters and apostates; since even such patterns of righteousness as Noah, Daniel, and Job would only save their own lives, and would not be able to save the lives of others also. This tallies with the omission of the asseveration in Ezek 14:14. The first declaration, that God would deliver the righteous in the coming judgments, needed no asseveration, inasmuch as this truth was not called in question; but it was required in the case of the declaration that the righteousness of the righteous would bring no deliverance to the sinful nation, since this was the hope which the ungodly cherished, and it was this hope which was to be taken from them. The other differences which we find in the description given of the several cases are merely formal in their nature, and do not in any way affect the sense; e.g., the use of לא, in Ezek 14:18, instead of the particle אם, which is commonly employed in oaths, and which we find in Ezek 14:16 and Ezek 14:20; the choice of the singular been בּן and בּת, in Ezek 14:20, in the place of the plural בּנים וּבנות, used in Ezek 14:16 and Ezek 14:18; and the variation in the expressions, ינצּלוּ נפשׁם (Ezek 14:14), יצּילוּ נפשׁם (Ezek 14:20), and המּה לבדּם ינּצלוּ (Ezek 14:16 and Ezek 14:18), which Hitzig proposes to remove by altering the first two forms into the third, though without the slightest reason. For although the Piel occurs in Ex 12:36 in the sense of taking away or spoiling, and is not met with anywhere else in the sense of delivering, it may just as well be used in this sense, as the Hiphil has both significations.
Ezek 14:21-23
The rule expounded in Ezek 14:13-20 is here applied to Jerusalem. - Ezek 14:21. For thus saith the Lord Jehovah, How much more when I send my four evil judgments, sword, and famine, and evil beasts, and pestilence, against Jerusalem, to cut off from it man and beast? Ezek 14:22. And, behold, there remain escaped ones in her who will be brought out, sons and daughters; behold, they will go out to you, that ye may see their walk and their works; and console yourselves concerning the evil which I have brought upon Jerusalem. Ezek 14:23. And they will console you, when ye see their walk and their works: and ye will see that I have not done without cause all that I have done to her, is the saying of the Lord Jehovah. - By כּי in Ezek 14:21 the application of the general rule to Jerusalem is made in the form of a reason. The meaning, however, is not, that the reason why Jehovah was obliged to act in this unsparing manner was to be found in the corrupt condition of the nation, as Hvernick supposes, - a thought quite foreign to the context; but כּי indicates that the judgments upon Jerusalem will furnish a practical proof of the general truth expressed in Ezek 14:13-20, and so confirm it. This כּי is no more an emphatic yea than the following "אף is a forcible introduction to the antithesis formed by the coming fact, to the merely imaginary cases mentioned above" (Hitzig). אף has undoubtedly the force of a climax, but not of an asseveration, "verily" (Hv.); a meaning which this particle never has. It is used here, as in Job 4:19, in the sense of אף כּי; and the כּי which follows אף swollof hcihw in this case is a conditional particle of time, "when." Consequently כי ought properly to be written twice; but it is only used once, as in Ezek 15:5; Job 9:14, etc. The thought is this: how much more will this be the case, namely, that even a Noah, Daniel, and Job will not deliver either sons or daughters when I send my judgments upon Jerusalem. The perfect שׁלּחתּי is used, and not the imperfect, as in Ezek 14:13, because God has actually resolved upon sending it, and does not merely mention it as a possible case. The number four is significant, symbolizing the universality of the judgment, or the thought that it will fall on all sides, or upon the whole of Jerusalem; whereby it must also be borne in mind that Jerusalem as the capital represents the kingdom of Judah, or the whole of Israel, so far as it was still in Canaan. At the same time, by the fact that the Lord allows sons and daughters to escape death, and to be led away to Babylon, He forces the acknowledgment of the necessity and righteousness of His judgments among those who are in exile. This is in general terms the thought contained in Ezek 14:22 and Ezek 14:23, to which very different meanings have been assigned by the latest expositors. Hvernick, for example, imagines that, in addition to the four ordinary judgments laid down in the law, Ezek 14:22 announces a new and extraordinary one; whereas Hitzig and Kliefoth have found in these two verses the consolatory assurance, that in the time of the judgments a few of the younger generation will be rescued and taken to those already in exile in Babylon, there to excite pity as well as to express it, and to give a visible proof of the magnitude of the judgment which has fallen upon Israel. They differ so far from each other, however, that Hitzig regards those of the younger generation who are saved as צדּיקים, who have saved themselves through their innocence, but not their guilty parents, and who will excite the commiseration of those already in exile through their blameless conduct; whilst Kliefoth imagines that those who are rescued are simply less criminal than the rest, and when they come to Babylon will be pitied by those who have been longer in exile, and will pity them in return.
Neither of these views does justice to the words themselves or to the context. The meaning of. Ezek 14:22 is clear enough; and in the main there has been no difference of opinion concerning it. When man and beast are cut off out of Jerusalem by the four judgments, all will not perish; but פּליטה, i.e., persons who have escaped destruction, will be left, and will be led out of the city. These are called sons and daughters, with an allusion to Ezek 14:16, Ezek 14:18, and Ezek 14:20; and consequently we must not take these words as referring to the younger generation in contrast to the older. They will be led out of Jerusalem, not to remain in the land, but to come to "you," i.e., those already in exile, that is to say, to go into exile to Babylon. This does not imply either a modification or a sharpening of the punishment; for the cutting off of man and beast from a town may be effected not only by slaying, but by leading away. The design of God in leaving some to escape, and carrying them to Babylon, is explained in the clauses which follow from וּראיתם onwards, the meaning of which depends partly upon the more precise definition of דּרכּם and עלילותם, and partly upon the explanation to be given of נחמתּם and ונחמוּ אתכם. The ways and works are not to be taken without reserve as good and righteous works, as Kliefoth has correctly shown in his reply to Hitzig. Still less can ways and works denote their experience or fate, which is the explanation given by Kliefoth of the words, when expounding the meaning and connection of Ezek 14:21-23. The context certainly points to wicked ways and evil works. And it is only the sight of such works that could lead to the conviction that it was not חנּם, in vain, i.e., without cause, that God had inflicted such severe judgments upon Jerusalem. And in addition to this effect, which is mentioned in Ezek 14:23 as produced upon those who were already in exile, by the sight of the conduct of the פּליטה that came to Babylon, the immediate design of God is described in Ezek 14:22 as 'ונחמתּם על־הרעה וגו. The verb נחם with על cannot be used here in the sense of to repent of, or be sorry for, a judgment which God has inflicted upon him, but only of evil which he himself has done; and נחם does not mean to pity a person, either when construed in the Piel with an accusative of the person, or in the Niphal c. על, rei. נחמתּם is Niphal, and signifies here to console oneself, as in Gen 38:12 with על, concerning anything, as in 2Kings 13:39; Jer 31:15, etc.; and נחמוּ (Ezek 14:23), with the accusative of the person, to comfort any one, as in Gen. 51:21; Job 2:11, etc. But the works and doings of those who came to Babylon could only produce this effect upon those who were already there, from the fact that they were of such a character as to demonstrate the necessity for the judgments which had fallen upon Jerusalem. A conviction of the necessity for the divine judgments would cause them to comfort themselves with regard to the evil inflicted by God; inasmuch as they would see, not only that the punishment endured was a chastisement well deserved, but that God in His righteousness would stay the punishment when it had fulfilled His purpose, and restore the penitent sinner to favour once more. But the consolation which those who were in exile would derive from a sight of the works of the sons and daughters who had escaped from death and come to Babylon, is attributed in Ezek 14:23 (נחמוּ אתכם) to the persons themselves. It is in this sense that it is stated that "they will comfort you;" not by expressions of pity, but by the sight of their conduct. This is directly affirmed in the words, "when ye shall see their conduct and their works." Consequently Ezek 14:23 does not contain a new thought, but simply the thought already expressed in Ezek 14:22, which is repeated in a new form to make it the more emphatic. And the expression את כּל־אשׁר , in Ezek 14:22, serves to increase the force; whilst את, in the sense of quoad, serves to place the thought to be repeated in subordination to the whole clause (cf. Ewald, 277a, p. 683).
John Gill
14:12 The word of the Lord came again unto saying. At the same time as before, continuing the prophecy, and a denunciation of judgments; for it does not seem to begin a new prophecy. The Targum renders it, the word of prophecy from the Lord.
Robert Jamieson, A. R. Fausset and David Brown
14:12 The second part of the chapter: the effect which the presence of a few righteous persons was to have on the purposes of God (compare Gen 18:24-32). God had told Jeremiah that the guilt of Judah was too great to be pardoned even for the intercession of Moses and Samuel (Ps 99:6; Jer 14:2; Jer 15:1), which had prevailed formerly (Ex 32:11-14; Num 14:13-20; 1Kings 7:8-12), implying the extraordinary heinousness of their guilt, since in ordinary cases "the effectual fervent prayer of a righteous man (for others) availeth much" (Jas 5:16). Ezekiel supplements Jeremiah by adding that not only those two once successful intercessors, but not even the three pre-eminently righteous men, Noah, Daniel, and Job, could stay God's judgments by their righteousness.
14:1314:13: Որդի մարդոյ, երկիր մի որ յանցանիցէ ինչ ինձ յանցանս. եւ ձգեցից զձեռն իմ ՚ի վերայ նորա, եւ խորտակեցի՛ց զհաստատութիւն հացի նորա, եւ արձակեցից ՚ի վերայ նորա սով. եւ բարձից ՚ի նմանէ զմարդ եւ զանասուն։
13 «Մարդո՛ւ որդի, եթէ մի երկիր մեղանչելով մեղանչի իմ դէմ, ձեռքս իջեցնելու եմ նրա վրայ, խորտակելու եմ նրա հացի պաշարը, նրա վրայ սով եմ արձակելու եւ նրա միջից վերացնելու եմ մարդ ու անասուն:
13 «Որդի՛ մարդոյ, եթէ երկիր մը անհաւատարմութիւն ընելով ինծի դէմ մեղանչէ ու ես անոր վրայ իմ ձեռքս երկնցնեմ ու անոր հացին ցուպը կոտրեմ եւ անոր վրայ սով ղրկեմ ու մարդը եւ անասունը անկէ կոտորեմ։
Որդի մարդոյ, երկիր մի որ յանցանիցէ ինչ ինձ յանցանս, եւ ձգեցից զձեռն իմ ի վերայ նորա, եւ խորտակեցից զհաստատութիւն հացի նորա, եւ արձակեցից ի վերայ նորա սով, եւ բարձից ի նմանէ զմարդ եւ զանասուն:

14:13: Որդի մարդոյ, երկիր մի որ յանցանիցէ ինչ ինձ յանցանս. եւ ձգեցից զձեռն իմ ՚ի վերայ նորա, եւ խորտակեցի՛ց զհաստատութիւն հացի նորա, եւ արձակեցից ՚ի վերայ նորա սով. եւ բարձից ՚ի նմանէ զմարդ եւ զանասուն։
13 «Մարդո՛ւ որդի, եթէ մի երկիր մեղանչելով մեղանչի իմ դէմ, ձեռքս իջեցնելու եմ նրա վրայ, խորտակելու եմ նրա հացի պաշարը, նրա վրայ սով եմ արձակելու եւ նրա միջից վերացնելու եմ մարդ ու անասուն:
13 «Որդի՛ մարդոյ, եթէ երկիր մը անհաւատարմութիւն ընելով ինծի դէմ մեղանչէ ու ես անոր վրայ իմ ձեռքս երկնցնեմ ու անոր հացին ցուպը կոտրեմ եւ անոր վրայ սով ղրկեմ ու մարդը եւ անասունը անկէ կոտորեմ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1314:13 сын человеческий! если бы какая земля согрешила предо Мною, вероломно отступив от Меня, и Я простер на нее руку Мою, и истребил в ней хлебную опору, и послал на нее голод, и стал губить на ней людей и скот;
14:13 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human γῆ γη earth; land ἐὰν εαν and if; unless ἁμάρτῃ αμαρτανω sin μοι μοι me τοῦ ο the παραπεσεῖν παραπιπτω lapse; fall away παράπτωμα παραπτωμα lapse; setback καὶ και and; even ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπ᾿ επι in; on αὐτὴν αυτος he; him καὶ και and; even συντρίψω συντριβω fracture; smash αὐτῆς αυτος he; him στήριγμα στηριγμα bread; loaves καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth ἐπ᾿ επι in; on αὐτὴν αυτος he; him λιμὸν λιμος famine; hunger καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove ἐξ εκ from; out of αὐτῆς αυτος he; him ἄνθρωπον ανθρωπος person; human καὶ και and; even κτήνη κτηνος livestock; animal
14:13 בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth כִּ֤י kˈî כִּי that תֶחֱטָא־ ṯeḥᵉṭā- חטא miss לִי֙ lˌî לְ to לִ li לְ to מְעָל־ mᵊʕol- מעל be unfaithful מַ֔עַל mˈaʕal מַעַל unfaithfulness וְ wᵊ וְ and נָטִ֤יתִי nāṭˈîṯî נטה extend יָדִי֙ yāḏˌî יָד hand עָלֶ֔יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and שָׁבַ֥רְתִּי šāvˌartî שׁבר break לָ֖הּ lˌāh לְ to מַטֵּה־ maṭṭē- מַטֶּה staff לָ֑חֶם lˈāḥem לֶחֶם bread וְ wᵊ וְ and הִשְׁלַחְתִּי־ hišlaḥtî- שׁלח send בָ֣הּ vˈāh בְּ in רָעָ֔ב rāʕˈāv רָעָב hunger וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut מִמֶּ֖נָּה mimmˌennā מִן from אָדָ֥ם ʔāḏˌām אָדָם human, mankind וּ û וְ and בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
14:13. fili hominis terra cum peccaverit mihi ut praevaricetur praevaricans extendam manum meam super eam et conteram virgam panis eius et inmittam in eam famem et interficiam de ea hominem et iumentumSon of man, when a land shall sin against me, so as to transgress grievously, I will stretch forth my hand upon it, and will break the staff of the bread thereof: and I will send famine upon it, and will destroy man and beast out of it.
13. Son of man, when a land sinneth against me by committing a trespass, and I stretch out mine hand upon it, and break the staff of the bread thereof, and send famine upon it, and cut off from it man and beast;
14:13. Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it:
14:13. “Son of man, when a land will have sinned against me, so that it transgresses grievously, I will extend my hand over it, and I will crush the staff of its bread. And I will send a famine upon it, and I will destroy from it both man and beast.
Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it:

14:13 сын человеческий! если бы какая земля согрешила предо Мною, вероломно отступив от Меня, и Я простер на нее руку Мою, и истребил в ней хлебную опору, и послал на нее голод, и стал губить на ней людей и скот;
14:13
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
γῆ γη earth; land
ἐὰν εαν and if; unless
ἁμάρτῃ αμαρτανω sin
μοι μοι me
τοῦ ο the
παραπεσεῖν παραπιπτω lapse; fall away
παράπτωμα παραπτωμα lapse; setback
καὶ και and; even
ἐκτενῶ εκτεινω extend
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
καὶ και and; even
συντρίψω συντριβω fracture; smash
αὐτῆς αυτος he; him
στήριγμα στηριγμα bread; loaves
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
λιμὸν λιμος famine; hunger
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
ἐξ εκ from; out of
αὐτῆς αυτος he; him
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
κτήνη κτηνος livestock; animal
14:13
בֶּן־ ben- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth
כִּ֤י kˈî כִּי that
תֶחֱטָא־ ṯeḥᵉṭā- חטא miss
לִי֙ lˌî לְ to
לִ li לְ to
מְעָל־ mᵊʕol- מעל be unfaithful
מַ֔עַל mˈaʕal מַעַל unfaithfulness
וְ wᵊ וְ and
נָטִ֤יתִי nāṭˈîṯî נטה extend
יָדִי֙ yāḏˌî יָד hand
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וְ wᵊ וְ and
שָׁבַ֥רְתִּי šāvˌartî שׁבר break
לָ֖הּ lˌāh לְ to
מַטֵּה־ maṭṭē- מַטֶּה staff
לָ֑חֶם lˈāḥem לֶחֶם bread
וְ wᵊ וְ and
הִשְׁלַחְתִּי־ hišlaḥtî- שׁלח send
בָ֣הּ vˈāh בְּ in
רָעָ֔ב rāʕˈāv רָעָב hunger
וְ wᵊ וְ and
הִכְרַתִּ֥י hiḵrattˌî כרת cut
מִמֶּ֖נָּה mimmˌennā מִן from
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
וּ û וְ and
בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
14:13. fili hominis terra cum peccaverit mihi ut praevaricetur praevaricans extendam manum meam super eam et conteram virgam panis eius et inmittam in eam famem et interficiam de ea hominem et iumentum
Son of man, when a land shall sin against me, so as to transgress grievously, I will stretch forth my hand upon it, and will break the staff of the bread thereof: and I will send famine upon it, and will destroy man and beast out of it.
14:13. Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it:
14:13. “Son of man, when a land will have sinned against me, so that it transgresses grievously, I will extend my hand over it, and I will crush the staff of its bread. And I will send a famine upon it, and I will destroy from it both man and beast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. “Если бы какая земля”. Желая изложить общий взгляд на правду Божию, чтобы после (со ст. 21) приложить его к судьбе Иерусалима, пророк должен был говорить о нечестии гипотетической страны. Но это нечестие он описывает сейчас же так, что явно имеется в виду Палестина: “вероломно отступить” от Бога могла только земля, находившаяся с Ним в заветных отношениях, а не языческая, хотя языческие земли тоже могут грешить, быть лучше и хуже (Ниневия, Ам I). - “Хлебную опору” см. объясн. IV:16. - “Голод” - первая из четырех кар (ст. 15, 17, 19: - три других кары: дают звери, меч, язва) Божиих (IV:16-17), кара с наиболее медленным действием и посему наиболее пригодная к вразумлению нераскаянных. - “И скот”. “В Соф I:3: впервые и скот предназначается к погибели за грехи людей в день Господа” (Кречм.).
Adam Clarke: Commentary on the Bible - 1831
14:13: By trespassing grievously - Having been frequently warned, and having refused to leave their sin, and so filled up the measure of their iniquity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: when: Eze 9:9; Ezr 9:6; Isa 24:20; Lam 1:8, Lam 1:20; Dan 9:5, Dan 9:10-12
break: Eze 4:16, Eze 5:16; Lev 26:26; Isa 3:1; Jer 15:2, Jer 15:3; Lam 4:9, Lam 4:10
and will cut: Eze 14:17, Eze 14:19, Eze 14:21, Eze 25:13; Gen 6:7; Jer 7:20, Jer 32:43, Jer 36:29
Geneva 1599
14:13 Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out my hand upon it, (h) and will break the staff of its bread, and will send famine upon it, and will cut off man and beast from it:
(h) Read (Ezek 4:16, Ezek 5:17; Is 3:1).
John Gill
14:13 Son of man, when the land sinneth against me by trespassing grievously,.... That is, the inhabitants of the land, when they are in general become sinners against God and his law; and not merely sinners, as all men are, but grievous ones, notorious sinners, guilty of very gross enormities, of great prevarication, perfidy, and treachery; for God is a God longsuffering, and has great patience with a people; and does not usually come forth in his judgments against nation, until sin has universally prevailed among them, and they are guilty of grievous abominations, and those continued in: but when this is the case,
then will I stretch out mine hand upon it; his hand of vindictive wrath and justice, and cause it to fall heavily, and men to feel it:
and will break the staff of the bread thereof; take away bread corn from the nation, the support of human life; which is that unto it, and the stay of it, as a staff is to a decrepit old man, that cannot walk without one; or take away the virtue of it, so as though it might be had and eaten, yet not be nourishing; see Ezek 4:16;
and will send famine upon it; by causing a drought, restraining rain, sending mildew, locusts, caterpillars, &c. to eat up the fruits of the earth:
and will cut off man and beast from it; the latter for the sake of the former, and both through want of food.
John Wesley
14:13 When - At what time soever.
Robert Jamieson, A. R. Fausset and David Brown
14:13 staff of . . . bread--on which man's existence is supported as on a staff (Ezek 4:16; Ezek 5:16; Lev 26:26; Ps 104:15; Is 3:1). I will send a famine.
14:1414:14: Եւ եթէ իցեն արքն այն երեքին ՚ի միջի նորա, Նոյ, եւ Յովբ, եւ Դանիէլ. նոքա արդարութեամբն իւրեանց ապրեսցին՝ ասէ Ադովնայի Տէր[12484]։ [12484] Ոմանք. Երեքին ՚ի միջոյ նորա։
14 Եւ եթէ այնտեղ լինեն այն երեք մարդիկ՝ Նոյը, Յոբն ու Դանիէլը, նրանք իրենց արդարութեան համար փրկուելու են», - ասում է Ամենակալ Տէրը: -
14 Եթէ այս երեք մարդիկը, Նոյը, Դանիէլը ու Յոբն ալ անոր մէջ ըլլան, անոնք իրենց արդարութիւնովը՝ միայն իրենց հոգին պիտի ազատեն»։
Եւ եթէ իցեն արքն այն երեքին ի միջի նորա, Նոյ եւ Յոբ եւ Դանիէլ, նոքա արդարութեամբն իւրեանց [249]ապրեսցին, ասէ Ադոնայի Տէր:

14:14: Եւ եթէ իցեն արքն այն երեքին ՚ի միջի նորա, Նոյ, եւ Յովբ, եւ Դանիէլ. նոքա արդարութեամբն իւրեանց ապրեսցին՝ ասէ Ադովնայի Տէր[12484]։
[12484] Ոմանք. Երեքին ՚ի միջոյ նորա։
14 Եւ եթէ այնտեղ լինեն այն երեք մարդիկ՝ Նոյը, Յոբն ու Դանիէլը, նրանք իրենց արդարութեան համար փրկուելու են», - ասում է Ամենակալ Տէրը: -
14 Եթէ այս երեք մարդիկը, Նոյը, Դանիէլը ու Յոբն ալ անոր մէջ ըլլան, անոնք իրենց արդարութիւնովը՝ միայն իրենց հոգին պիտի ազատեն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414:14 и если бы нашлись в ней сии три мужа: Ной, Даниил и Иов, то они праведностью своею спасли бы только свои души, говорит Господь Бог.
14:14 καὶ και and; even ἐὰν εαν and if; unless ὦσιν ειμι be οἱ ο the τρεῖς τρεις three ἄνδρες ανηρ man; husband οὗτοι ουτος this; he ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him Νωε νωε Nōe; Noe καὶ και and; even Δανιηλ δανιηλ Daniēl; Thanil καὶ και and; even Ιωβ ιωβ Iōb; Iov αὐτοὶ αυτος he; him ἐν εν in τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing αὐτῶν αυτος he; him σωθήσονται σωζω save λέγει λεγω tell; declare κύριος κυριος lord; master
14:14 וְ֠ wᵊ וְ and הָיוּ hāyˌû היה be שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three הָ hā הַ the אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these בְּ bᵊ בְּ in תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst נֹ֖חַ nˌōₐḥ נֹחַ Noah דָּנִיאֵ֣לדנאל *dānîʔˈēl דָּנִיֵּאל Daniel וְ wᵊ וְ and אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job הֵ֤מָּה hˈēmmā הֵמָּה they בְ vᵊ בְּ in צִדְקָתָם֙ ṣiḏqāṯˌām צְדָקָה justice יְנַצְּל֣וּ yᵊnaṣṣᵊlˈû נצל deliver נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
14:14. et si fuerint tres viri isti in medio eius Noe Danihel et Iob ipsi iustitia sua liberabunt animas suas ait Dominus exercituumAnd if these three men, Noe, Daniel, and Job, shall be in it: they shall deliver their own souls by their justice, saith the Lord of hosts.
14. though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.
14:14. Though these three men, Noah, Daniel, and Job, were in it, they should deliver [but] their own souls by their righteousness, saith the Lord GOD.
14:14. And if these three men, Noah, Daniel, and Job, were in it, they would deliver their own souls by their justice, says the Lord of hosts.
Though these three men, Noah, Daniel, and Job, were in it, they should deliver [but] their own souls by their righteousness, saith the Lord GOD:

14:14 и если бы нашлись в ней сии три мужа: Ной, Даниил и Иов, то они праведностью своею спасли бы только свои души, говорит Господь Бог.
14:14
καὶ και and; even
ἐὰν εαν and if; unless
ὦσιν ειμι be
οἱ ο the
τρεῖς τρεις three
ἄνδρες ανηρ man; husband
οὗτοι ουτος this; he
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
Νωε νωε Nōe; Noe
καὶ και and; even
Δανιηλ δανιηλ Daniēl; Thanil
καὶ και and; even
Ιωβ ιωβ Iōb; Iov
αὐτοὶ αυτος he; him
ἐν εν in
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
αὐτῶν αυτος he; him
σωθήσονται σωζω save
λέγει λεγω tell; declare
κύριος κυριος lord; master
14:14
וְ֠ wᵊ וְ and
הָיוּ hāyˌû היה be
שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
הָ הַ the
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
הָ הַ the
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
בְּ bᵊ בְּ in
תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst
נֹ֖חַ nˌōₐḥ נֹחַ Noah
דָּנִיאֵ֣לדנאל
*dānîʔˈēl דָּנִיֵּאל Daniel
וְ wᵊ וְ and
אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job
הֵ֤מָּה hˈēmmā הֵמָּה they
בְ vᵊ בְּ in
צִדְקָתָם֙ ṣiḏqāṯˌām צְדָקָה justice
יְנַצְּל֣וּ yᵊnaṣṣᵊlˈû נצל deliver
נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
14:14. et si fuerint tres viri isti in medio eius Noe Danihel et Iob ipsi iustitia sua liberabunt animas suas ait Dominus exercituum
And if these three men, Noe, Daniel, and Job, shall be in it: they shall deliver their own souls by their justice, saith the Lord of hosts.
14:14. Though these three men, Noah, Daniel, and Job, were in it, they should deliver [but] their own souls by their righteousness, saith the Lord GOD.
14:14. And if these three men, Noah, Daniel, and Job, were in it, they would deliver their own souls by their justice, says the Lord of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
14. Ной, Даниил и Иов взяты как три праведника, сохранившие свою чистоту среди всеобщего нечестия окружающих и благодаря этому спасшиеся от общей гибели. Странный на первый взгляд порядок (Даниил не последним) объясняют тем, что Ной своею праведностью спас всю семью - 8: человек, Даниил только подобных ему по праведности друзей - 3: человек, а Иов не мог спасти и детей. Праведники вероятно взяты нарочито из разных, отдаленных друг от друга эпох. Замечательно, что из них один только еврей; это отвечает дальше развиваемой мысли пророка о всегдашней и всеобщей испорченности Израиля (гл. XV, XVI, XXIII); Иеремия в подобных местах называет Моисея и Самуила (XI:1: и др.). Упоминание, и такое голословное, об этих праведниках показывает, как хорошо знакомы они были народной массе, хотя книга Иова могла еще и не существовать. Нет надобности с некоторыми новейшими толкователями видеть в упоминаемом здесь Данииле другое лицо, древнейшее известного пророка, на основании места, занимаемого им в этом исчислении, и того, что он был младшим современником Иезекииля; переселенный в Вавилон еще при Иоакиме (Иезекииль при Иехонии), Даниил ко времени настоящей речи Иезекииля жил в плену 14: лет и успел уже прославиться всюду своим снотолкованием и мудростью, которую Иезекииль в XXVIII:3: предполагает известною всем (и в Тире). - Учение пророка Иезекиипя о бессилии праведника спасти своею святостью окружающих не противоречит обещанию Божию спасти Содом даже за 10: праведников: ведь Содом погиб же несмотря на присутствие в нем одного, а может быть и нескольких праведников: тем более не могли спасти целую страну 3: праведника. - Здесь задатки Иезекиилева учения о личной нравственной вменяемости, которое для того времени было новым и впоследствии подробно развито пророком в XVIII и XXXIII гл.
Adam Clarke: Commentary on the Bible - 1831
14:14: Though - Noah, Daniel, and Job - The intercession even of the holiest of men shall not avert my judgments. Noah, though a righteous man, could not by his intercession preserve the old world from being drowned. Job, though a righteous man, could not preserve his children from being killed by the fall of their house. Daniel, though a righteous man, could not prevent the captivity of his country. Daniel must have been contemporary with Ezekiel. He was taken captive in the third year of Jehoiakim, Dan 1:1. After this Jehoiakim reigned eight years, Kg2 23:36. And this prophecy, as appears from Eze 8:1, was uttered in the sixth year of Jehoiachin's captivity, who succeeded Jehoiakim, and reigned only three months, Kg2 24:6, Kg2 24:8. Therefore at this time Daniel had been Fourteen years in captivity. See Newcome. Even at this time he had gained much public celebrity. From this account we may infer that Job was as real a person as Noah or Daniel; and of their identity no man has pretended to doubt. When God, as above, has determined to punish a nation, no intercession shall avail. Personal holiness alone can prevent these evils; but the holiness of any man can only avail for himself.
Albert Barnes: Notes on the Bible - 1834
14:14
Noah, Daniel, and Job - Three striking instances of men who, for their integrity, were delivered from the ruin which fell upon others. Some have thought it strange that Daniel, a contemporary, and still young, should have been classed with the two ancient worthies. But the account of him Dan. 2 shows, that by this time Daniel was a very remarkable man (compare Eze 28:3), and the introduction of the name of a contemporary gives force and life to the illustration. There is in the order in which the names occur a kind of climax. Noah did not rescue the guilty world, but did carry forth with him his wife, sons, and sons' wives. Daniel raised only a few, but he did raise three of his countrymen with him to honor. To Job was spared neither son nor daughter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: these: Eze 14:16, Eze 14:18, Eze 14:20
Noah: Gen 6:8, Gen 7:1, Gen 8:20, Gen 8:21; Heb 11:7
Daniel: Eze 28:3; Dan 9:21, Dan 10:11
Job: Job 1:5, Job 42:8, Job 42:9; Jer 7:16, Jer 11:14, Jer 14:11, Jer 14:12, Jer 15:1
deliver: Eze 14:20; Pro 11:4; Pe2 2:9
Geneva 1599
14:14 Though these three men, (i) Noah, Daniel, and Job, were in it, they should deliver their own souls only by their (k) righteousness, saith the Lord GOD.
(i) Though Noah and Job were now alive, which in their time were most godly men (for at this time Daniel was in captivity with Ezekiel) and so these three together would pray for this wicked people, yet I would not hear them, read (Jer 15:1).
(k) Meaning, that a very few (which he calls the remnant, (Ezek 14:22)) would escape these plagues, whom God has sanctified and made righteous, so that this righteousness is a sign that they are the Church of God, whom he would preserve for his own sake.
John Gill
14:14 Though these three men, Noah, Daniel, and Job, were in it,.... In the sinning land, and made intercession for it, that the famine might be removed, and the inhabitants of it be saved alive, this would not be granted; though they were men that found favour in the sight of God, and were eminent for prayer, and successful in it, and the means of saving many; as Noah his family, by preparing an ark according to the will of God; and Daniel was an instrument of saving the lives of his companions, and of the wise men of Chaldea; and Job, by his prayer for his friends, prevented the wrath of God, that was kindled against them, coming upon them; and yet, if they had been upon the spot at this time, their intercession for this people would have been of no avail; the decree was gone forth, and was not to be called in; it was unalterable, and God was inexorable: nor could it have been depended upon, if this declaration had not been made, that their prayers would have been effectual, had they been upon the spot, and put them up for this nation; since it might be observed, that the old world was not saved from a deluge in Noah's time, only he and his family; nor were the people of the Jews preserved from captivity in Daniel's time, nor even he himself; nor were Job's children saved, though he was greatly concerned for them: it may be observed from hence, that there was such a man as Job, as well as Noah and Daniel; and that the latter, though a young man, not above thirty years of age, at this time, yet was become very famous, not only for his dignity and grandeur in Babylon, but for his religion and piety; and is placed between those two great men, Noah and Job; and being a person now living, precludes any argument being formed by the Papists, in favour of the intercession of departed saints; and which would not be conclusive from such a supposition as here made, had they been all such as had departed this life; see Jer 15:1; the design of the whole is only to show that the prayers of the best of men would not have prevailed with the Lord to avert his judgments from a people that had so grievously sinned against him:
they should deliver but their own souls by their righteousness, saith the Lord; as Noah was saved at the time of the flood; Daniel in the captivity; and Job midst his great afflictions: this is to be understood not of the eternal salvation of the souls of these men, which is not, nor can it be, by works of righteousness done by the best of men; by these men cannot be justified in the sight of God, and so not saved; but of temporal salvation, of the salvation of their souls or lives from temporal calamities. Besides, these men had knowledge of another and better righteousness than their own, and believed in it, and trusted to it, even the righteousness of faith, the righteousness of Christ received by faith Noah was both an heir and a preacher of the righteousness which is by faith; and Daniel knew that it was one branch of the Messiah's work to bring in everlasting righteousness; and Job was fully persuaded that his Redeemer lived, by whom he should be justified, Heb 11:7.
John Wesley
14:14 Noah - Who 'tis probable prevailed with God to spare the world for some years, and saved his near relations when the flood came. Daniel - Who prevailed for the life of the wise men of Chaldea. Job - Who daily offered sacrifice for his children, and at last reconciled God to those that had offended.
Robert Jamieson, A. R. Fausset and David Brown
14:14 Noah, Daniel . . . Job--specified in particular as having been saved from overwhelming calamities for their personal righteousness. Noah had the members of his family alone given to him, amidst the general wreck. Daniel saved from the fury of the king of Babylon the three youths (Dan 2:17-18, Dan 2:48-49). Though his prophecies mostly were later than those of Ezekiel, his fame for piety and wisdom was already established, and the events recorded in Dan. 1:1-2:49 had transpired. The Jews would naturally, in their fallen condition, pride themselves on one who reflected such glory on his nation at the heathen capital, and would build vain hopes (here set aside) on his influence in averting ruin from them. Thus the objection to the authenticity of Daniel from this passage vanishes. "Job" forms the climax (and is therefore put out of chronological order), having not even been left a son or a daughter, and having had himself to pass through an ordeal of suffering before his final deliverance, and therefore forming the most simple instance of the righteousness of God, which would save the righteous themselves alone in the nation, and that after an ordeal of suffering, but not spare even a son or daughter for their sake (Ezek 14:16, Ezek 14:18, Ezek 14:20; compare Jer 7:16; Jer 11:14; Jer 14:11).
deliver . . . souls by . . . righteousness-- (Prov 11:4); not the righteousness of works, but that of grace, a truth less clearly understood under the law (Rom 4:3).
14:1514:15: Եւ եթէ գազանս չարս ածից ՚ի վերայ երկրին՝ եւ պատժեցից զնա, եւ եղիցի յապականութիւն. մինչեւ անց ո՛չ լինիցի ընդ նա յերեսաց գազանաց։
15 «Եւ եթէ չար գազաններ արձակեմ երկրի վրայ ու պատժեմ նրա բնակիչներին, եւ այն աստիճան ապականութիւն լինի, որ գազանների պատճառով այնտեղից անցնել էլ չլինի,
15 «Եթէ երկրին վրայ չար գազաններ բերեմ, որոնք զանիկա անզաւակ թողուն ու երկիրը ամայի ըլլայ, այնպէս որ գազաններուն պատճառով անկէ անցնող չըլլայ.
Եւ եթէ գազանս չարս ածից ի վերայ երկրին եւ [250]պատժեցից զնա, եւ եղիցի յապականութիւն, մինչեւ անց ոչ լինիցի ընդ նա յերեսաց գազանաց:

14:15: Եւ եթէ գազանս չարս ածից ՚ի վերայ երկրին՝ եւ պատժեցից զնա, եւ եղիցի յապականութիւն. մինչեւ անց ո՛չ լինիցի ընդ նա յերեսաց գազանաց։
15 «Եւ եթէ չար գազաններ արձակեմ երկրի վրայ ու պատժեմ նրա բնակիչներին, եւ այն աստիճան ապականութիւն լինի, որ գազանների պատճառով այնտեղից անցնել էլ չլինի,
15 «Եթէ երկրին վրայ չար գազաններ բերեմ, որոնք զանիկա անզաւակ թողուն ու երկիրը ամայի ըլլայ, այնպէս որ գազաններուն պատճառով անկէ անցնող չըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
14:1514:15 Или, если бы Я послал на эту землю лютых зверей, которые осиротили бы ее, и она по причине зверей сделалась пустою и непроходимою:
14:15 ἐὰν εαν and if; unless καὶ και and; even θηρία θηριον beast πονηρὰ πονηρος harmful; malignant ἐπάγω επαγω instigate; bring on ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even τιμωρήσομαι τιμωρεω castigate; punished αὐτὴν αυτος he; him καὶ και and; even ἔσται ειμι be εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the διοδεύων διοδευω on the way through ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the θηρίων θηριον beast
14:15 לֽוּ־ lˈû- לוּ if only חַיָּ֥ה ḥayyˌā חַיָּה wild animal רָעָ֛ה rāʕˈā רַע evil אַעֲבִ֥יר ʔaʕᵃvˌîr עבר pass בָּ bā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and שִׁכְּלָ֑תָּה šikkᵊlˈāttā שׁכל be bereaved of children וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be שְׁמָמָה֙ šᵊmāmˌā שְׁמָמָה desolation מִ mi מִן from בְּלִ֣י bbᵊlˈî בְּלִי destruction עֹובֵ֔ר ʕôvˈēr עבר pass מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face הַ ha הַ the חַיָּֽה׃ ḥayyˈā חַיָּה wild animal
14:15. quod si et bestias pessimas induxero super terram ut vastem eam et fuerit invia eo quod non sit pertransiens propter bestiasAnd if I shall bring mischievous beasts also upon the land to waste it, and it be desolate, so that there is none that can pass because of the beasts:
15. If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts;
14:15. If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts:
14:15. And if I also lead in very harmful beasts upon the land, so that I devastate it, and it becomes impassable, so that no one may cross through it because of the beasts,
If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts:

14:15 Или, если бы Я послал на эту землю лютых зверей, которые осиротили бы ее, и она по причине зверей сделалась пустою и непроходимою:
14:15
ἐὰν εαν and if; unless
καὶ και and; even
θηρία θηριον beast
πονηρὰ πονηρος harmful; malignant
ἐπάγω επαγω instigate; bring on
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
τιμωρήσομαι τιμωρεω castigate; punished
αὐτὴν αυτος he; him
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
διοδεύων διοδευω on the way through
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
θηρίων θηριον beast
14:15
לֽוּ־ lˈû- לוּ if only
חַיָּ֥ה ḥayyˌā חַיָּה wild animal
רָעָ֛ה rāʕˈā רַע evil
אַעֲבִ֥יר ʔaʕᵃvˌîr עבר pass
בָּ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
שִׁכְּלָ֑תָּה šikkᵊlˈāttā שׁכל be bereaved of children
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
שְׁמָמָה֙ šᵊmāmˌā שְׁמָמָה desolation
מִ mi מִן from
בְּלִ֣י bbᵊlˈî בְּלִי destruction
עֹובֵ֔ר ʕôvˈēr עבר pass
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
הַ ha הַ the
חַיָּֽה׃ ḥayyˈā חַיָּה wild animal
14:15. quod si et bestias pessimas induxero super terram ut vastem eam et fuerit invia eo quod non sit pertransiens propter bestias
And if I shall bring mischievous beasts also upon the land to waste it, and it be desolate, so that there is none that can pass because of the beasts:
14:15. If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts:
14:15. And if I also lead in very harmful beasts upon the land, so that I devastate it, and it becomes impassable, so that no one may cross through it because of the beasts,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. “Лютые звери” ср. 4: Цар XVII:25; Лев XXVI:22. - “Непроходимою” - слав. точнее: “не будет проходящего сквоз ю”; не только лишится своего населения (“осиротеет”) и имущества (“пустою”), но и чужестранцы будут обходить.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: noisome: Eze 5:17; Lev 26:22; Kg1 20:36; Kg2 17:25; Jer 15:3
spoil: or, bereave
John Gill
14:15 If I cause noisome beasts to pass through the land,.... Evil and hurtful ones; not so much those that are poisonous as pernicious; such, as lions, tigers, foxes, wolves, and bears, that are very ravenous and devouring, and especially in a time of famine before threatened; though sometimes God makes use of lesser creatures to do damage to a land, and the fruits of it, as locusts, caterpillars, &c. but the former seem to be intended here, which sometimes God threatens and sends to a people disobedient and rebellious; see Lev 26:22;
and they spoil it; or, "make it childless" (x); they or I bereave the inhabitants of it of their children; or bereave it of other cattle that are tame, as sheep and oxen, as well as of men and women also, and even destroy the fruits of the earth:
so that it be desolate; having neither men nor cattle, corn or tillage, or any other fruit; all being destroyed by the evil beats, who have commission to pass through it, and lay it waste wherever they come, without control:
that no man may pass through because of the beasts; for fear of them: not only the inhabitants of the land should be destroyed by them, but even travellers, such as come from other countries, would not choose to pass through it because of the beasts; so that it would on this account be destitute both of inhabitants and of travellers; and must be a most desolate place, where only wild beasts were to be seen, ranging about at pleasure.
(x) "orbaturas eam", Pagninus, Montanus; "orbaturas eam", Junius & Tremellius, Polanus; "orbam fecere illam", Cocceius, Starckius.
Robert Jamieson, A. R. Fausset and David Brown
14:15 The argument is cumulative. He first puts the case of the land sinning so as to fall under the judgment of a famine (Ezek 14:13); then (Ezek 14:15) "noisome beasts" (Lev 26:22); then "the sword"; then, worst of all, "pestilence." The three most righteous of men should deliver only themselves in these several four cases. In Ezek 14:21 he concentrates the whole in one mass of condemnation. If Noah, Daniel, Job, could not deliver the land, when deserving only one judgment, "how much more" when all four judgments combined are justly to visit the land for sin, shall these three righteous men not deliver it.
14:1614:16: Եւ այն արք ՚ի միջի նորա իցեն. կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր, եթէ իցէ ուստերք նոցա եւ դստերք՝ ապրեսցին. այլ ինքեանք ապրեսցին, եւ երկիրն եղիցի՛ ՚ի սատակումն[12485]։ [12485] Բազումք. Եթէ իցեն ուստերք նոցա։ Ոսկան. Եւ դստերք՝ ոչ ապրեսցին։
16 բայց այդ մարդիկ այնտեղ լինեն, - վկայ եմ ես, - ասում է Ամենակալ Տէրը, - թէ տղաներ ու աղջիկներ էլ ունենան՝ բոլորն էլ չեն փրկուելու[26], միայն նրանք երեքն են փրկուելու, բայց երկիրը ոչնչանալու է: [26] 26. Մտքի ճշգրտութեան համար այս համարում հետեւել ենք եբրայերէն բնագրին:
16 Եթէ այն երեք մարդիկն ալ անոր մէջ ըլլան, ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ իրենց տղաքներն ու աղջիկները պիտի չկարենան ազատել. միայն իրենք պիտի ազատին ու երկիրը ամայի պիտի ըլլայ։
[251]եւ այն արք`` ի միջի նորա իցեն, կենդանի եմ ես, ասէ Ադոնայի Տէր, եթէ իցէ ուստերք նոցա եւ դստերք ապրեսցին. այլ [252]ինքեանք ապրեսցին, եւ երկիրն եղիցի ի սատակումն:

14:16: Եւ այն արք ՚ի միջի նորա իցեն. կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր, եթէ իցէ ուստերք նոցա եւ դստերք՝ ապրեսցին. այլ ինքեանք ապրեսցին, եւ երկիրն եղիցի՛ ՚ի սատակումն[12485]։
[12485] Բազումք. Եթէ իցեն ուստերք նոցա։ Ոսկան. Եւ դստերք՝ ոչ ապրեսցին։
16 բայց այդ մարդիկ այնտեղ լինեն, - վկայ եմ ես, - ասում է Ամենակալ Տէրը, - թէ տղաներ ու աղջիկներ էլ ունենան՝ բոլորն էլ չեն փրկուելու[26], միայն նրանք երեքն են փրկուելու, բայց երկիրը ոչնչանալու է:
[26] 26. Մտքի ճշգրտութեան համար այս համարում հետեւել ենք եբրայերէն բնագրին:
16 Եթէ այն երեք մարդիկն ալ անոր մէջ ըլլան, ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ իրենց տղաքներն ու աղջիկները պիտի չկարենան ազատել. միայն իրենք պիտի ազատին ու երկիրը ամայի պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1614:16 то сии три мужа среди нее, живу Я, говорит Господь Бог, не спасли бы ни сыновей, ни дочерей, а они, только они спаслись бы, земля же сделалась бы пустынею.
14:16 καὶ και and; even οἱ ο the τρεῖς τρεις three ἄνδρες ανηρ man; husband οὗτοι ουτος this; he ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ὦσι ειμι be ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master εἰ ει if; whether υἱοὶ υιος son ἢ η or; than θυγατέρες θυγατηρ daughter σωθήσονται σωζω save ἀλλ᾿ αλλα but ἢ η or; than αὐτοὶ αυτος he; him μόνοι μονος only; alone σωθήσονται σωζω save ἡ ο the δὲ δε though; while γῆ γη earth; land ἔσται ειμι be εἰς εις into; for ὄλεθρον ολεθρος ruin; destruction
14:16 שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three הָ hā הַ the אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man הָ hā הַ the אֵלֶּה֮ ʔēlleh אֵלֶּה these בְּ bᵊ בְּ in תֹוכָהּ֒ ṯôḵˌāh תָּוֶךְ midst חַי־ ḥay- חַי alive אָ֗נִי ʔˈānî אֲנִי i נְאֻם֙ nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH אִם־ ʔim- אִם if בָּנִ֥ים bānˌîm בֵּן son וְ wᵊ וְ and אִם־ ʔim- אִם if בָּנֹ֖ות bānˌôṯ בַּת daughter יַצִּ֑ילוּ yaṣṣˈîlû נצל deliver הֵ֤מָּה hˈēmmā הֵמָּה they לְ lᵊ לְ to בַדָּם֙ vaddˌām בַּד linen, part, stave יִנָּצֵ֔לוּ yinnāṣˈēlû נצל deliver וְ wᵊ וְ and הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth תִּהְיֶ֥ה tihyˌeh היה be שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation
14:16. tres viri isti qui fuerint in ea vivo ego dicit Dominus Deus quia nec filios nec filias liberabunt sed ipsi soli liberabuntur terra autem desolabiturIf these three men shall be in it, as I live, saith the Lord, they shall deliver neither sons nor daughters: but they only shall be delivered, and the land shall be made desolate.
16. though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.
14:16. [Though] these three men [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.
14:16. if these three men were in it, as I live, says the Lord God, they will deliver neither sons, nor daughters. But only they themselves will be delivered, for the land shall be desolated.
these three men [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate:

14:16 то сии три мужа среди нее, живу Я, говорит Господь Бог, не спасли бы ни сыновей, ни дочерей, а они, только они спаслись бы, земля же сделалась бы пустынею.
14:16
καὶ και and; even
οἱ ο the
τρεῖς τρεις three
ἄνδρες ανηρ man; husband
οὗτοι ουτος this; he
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
ὦσι ειμι be
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
εἰ ει if; whether
υἱοὶ υιος son
η or; than
θυγατέρες θυγατηρ daughter
σωθήσονται σωζω save
ἀλλ᾿ αλλα but
η or; than
αὐτοὶ αυτος he; him
μόνοι μονος only; alone
σωθήσονται σωζω save
ο the
δὲ δε though; while
γῆ γη earth; land
ἔσται ειμι be
εἰς εις into; for
ὄλεθρον ολεθρος ruin; destruction
14:16
שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
הָ הַ the
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
הָ הַ the
אֵלֶּה֮ ʔēlleh אֵלֶּה these
בְּ bᵊ בְּ in
תֹוכָהּ֒ ṯôḵˌāh תָּוֶךְ midst
חַי־ ḥay- חַי alive
אָ֗נִי ʔˈānî אֲנִי i
נְאֻם֙ nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
אִם־ ʔim- אִם if
בָּנִ֥ים bānˌîm בֵּן son
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בָּנֹ֖ות bānˌôṯ בַּת daughter
יַצִּ֑ילוּ yaṣṣˈîlû נצל deliver
הֵ֤מָּה hˈēmmā הֵמָּה they
לְ lᵊ לְ to
בַדָּם֙ vaddˌām בַּד linen, part, stave
יִנָּצֵ֔לוּ yinnāṣˈēlû נצל deliver
וְ wᵊ וְ and
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
תִּהְיֶ֥ה tihyˌeh היה be
שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation
14:16. tres viri isti qui fuerint in ea vivo ego dicit Dominus Deus quia nec filios nec filias liberabunt sed ipsi soli liberabuntur terra autem desolabitur
If these three men shall be in it, as I live, saith the Lord, they shall deliver neither sons nor daughters: but they only shall be delivered, and the land shall be made desolate.
14:16. [Though] these three men [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.
14:16. if these three men were in it, as I live, says the Lord God, they will deliver neither sons, nor daughters. But only they themselves will be delivered, for the land shall be desolated.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. “Живу я”. Клятвенное подтверждение потребовалось может быть ввиду кажущегося противоречия излагаемого здесь учения о нравственной личной вменяемости человека с Моисеевым учением о родовой нравственной ответственности, с которым давно сроднилось народное представление и довело его до крайности (XVIII:2). - “Не спасли бы ни сыновей, ни дочерей”. Может быть, имеются в виду дети Иова или Хам. - “Спаслись бы”. Вероятно, разумеется более, чем сохранение жизни, дальнейшее пользование божественной милостью, в каком смысле и о сыновьях Ноя нельзя было сказать, что они спаслись.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: these: Eze 14:14, Eze 14:18; Mat 18:19, Mat 18:20; Jam 5:16
in it: Heb. in the midst of it
as I live: Eze 14:20, Eze 33:11; Num 14:28, Num 14:29
they shall: Gen 18:23-33, Gen 19:29; Job 22:20; Act 27:24; Heb 11:7
John Gill
14:16 Though these three men were in it,.... Above named, Noah, Daniel, and Job; as they were not, two of them not being in the land of the living, and the other in Babylon; but if all three had been in a land so threatened, and used all the interest they had with God, by fervent prayer and supplication, to have called in the wild beasts, and chained them up, and to preserve the people from being destroyed by them, it would have been all in vain; the Lord was determined upon the destruction of them, and by means of these, as one of his sore judgments:
as I live, saith the Lord God; or by my life; for it is an oath with which God swears by himself, who has life in himself, and is the author and giver of life to others, and can take it away when, and in what manner, he pleases; and this oath is used, to show the unalterableness of the judgment threatened, it being decreed and sworn to: God's word or decree, and his oath, are two immutable things, in which he cannot lie, and from which he never departs:
they shall deliver neither sons nor daughters; meaning not adult persons, but little ones, infant sons and daughters; such as had not been guilty of the actual sins and transgressions their parents were charged with; even these they should not deliver by their prayers and supplications from being destroyed by noisome beasts, God punishing the iniquities of the fathers upon the children; and much less should they deliver those that were adult, and had committed the same idolatries and other sins their parents had; no, not even their own sons and daughters; for no exception is made but of themselves, as follows:
they only shall be delivered: as Noah with his family was in the ark, when amidst wild beasts; and Daniel in the lions den; and Job, with whom the beasts of the field were at peace, Job 5:23;
but the land shall be desolate; see Ezek 12:20.
14:1714:17: Եւ եթէ սուր ածից յերկիրն յայն, եւ ասացից սրոյն անցանել ընդ երկիրն, եւ բարձից ՚ի նոցանէ զմարդ եւ զանասուն[12486]։ [12486] Ոմանք. Եւ բարձից ՚ի նմանէ զմարդ։
17 Եւ եթէ սրածեմ այն երկիրն ու սրին ասեմ՝ “Անցի՛ր երկրի միջով”, նրանից վերացնեմ մարդ ու անասուն,
17 «Կամ եթէ այն երկրին վրայ սուր բերեմ եւ ըսեմ թէ ‘Ո՛վ սուր, երկրին մէջէն անցիր’ ու անկէ մարդն ու անասունը կոտորեմ
Եւ եթէ սուր ածից յերկիրն յայն, եւ ասացից սրոյն անցանել ընդ երկիրն, եւ բարձից ի նմանէ զմարդ եւ զանասուն:

14:17: Եւ եթէ սուր ածից յերկիրն յայն, եւ ասացից սրոյն անցանել ընդ երկիրն, եւ բարձից ՚ի նոցանէ զմարդ եւ զանասուն[12486]։
[12486] Ոմանք. Եւ բարձից ՚ի նմանէ զմարդ։
17 Եւ եթէ սրածեմ այն երկիրն ու սրին ասեմ՝ “Անցի՛ր երկրի միջով”, նրանից վերացնեմ մարդ ու անասուն,
17 «Կամ եթէ այն երկրին վրայ սուր բերեմ եւ ըսեմ թէ ‘Ո՛վ սուր, երկրին մէջէն անցիր’ ու անկէ մարդն ու անասունը կոտորեմ
zohrab-1805▾ eastern-1994▾ western am▾
14:1714:17 Или, если бы Я навел на ту землю меч и сказал: >, и стал истреблять на ней людей и скот,
14:17 ἢ η or; than καὶ και and; even ῥομφαίαν ρομφαια broadsword ἐὰν εαν and if; unless ἐπάγω επαγω instigate; bring on ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἐκείνην εκεινος that καὶ και and; even εἴπω επω say; speak ῥομφαία ρομφαια broadsword διελθάτω διερχομαι pass through; spread διὰ δια through; because of τῆς ο the γῆς γη earth; land καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove ἐξ εκ from; out of αὐτῆς αυτος he; him ἄνθρωπον ανθρωπος person; human καὶ και and; even κτῆνος κτηνος livestock; animal
14:17 אֹ֛ו ʔˈô אֹו or חֶ֥רֶב ḥˌerev חֶרֶב dagger אָבִ֖יא ʔāvˌî בוא come עַל־ ʕal- עַל upon הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the הִ֑יא hˈî הִיא she וְ wᵊ וְ and אָמַרְתִּ֗י ʔāmartˈî אמר say חֶ֚רֶב ˈḥerev חֶרֶב dagger תַּעֲבֹ֣ר taʕᵃvˈōr עבר pass בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut מִמֶּ֖נָּה mimmˌennā מִן from אָדָ֥ם ʔāḏˌām אָדָם human, mankind וּ û וְ and בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
14:17. vel si gladium induxero super terram illam et dixero gladio transi per terram et interfecero de ea hominem et iumentumOr if I bring the sword upon that land, and say to the sword: Pass through the land: and I destroy man and beast out of it:
17. Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off from it man and beast;
14:17. Or [if] I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it:
14:17. Or if I lead in the sword upon that land, and if I say to the sword, ‘Pass through the land,’ and so I destroy from it both man and beast,
Or [if] I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it:

14:17 Или, если бы Я навел на ту землю меч и сказал: <<меч, пройди по земле!>>, и стал истреблять на ней людей и скот,
14:17
η or; than
καὶ και and; even
ῥομφαίαν ρομφαια broadsword
ἐὰν εαν and if; unless
ἐπάγω επαγω instigate; bring on
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἐκείνην εκεινος that
καὶ και and; even
εἴπω επω say; speak
ῥομφαία ρομφαια broadsword
διελθάτω διερχομαι pass through; spread
διὰ δια through; because of
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
ἐξ εκ from; out of
αὐτῆς αυτος he; him
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
κτῆνος κτηνος livestock; animal
14:17
אֹ֛ו ʔˈô אֹו or
חֶ֥רֶב ḥˌerev חֶרֶב dagger
אָבִ֖יא ʔāvˌî בוא come
עַל־ ʕal- עַל upon
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
הִ֑יא hˈî הִיא she
וְ wᵊ וְ and
אָמַרְתִּ֗י ʔāmartˈî אמר say
חֶ֚רֶב ˈḥerev חֶרֶב dagger
תַּעֲבֹ֣ר taʕᵃvˈōr עבר pass
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִכְרַתִּ֥י hiḵrattˌî כרת cut
מִמֶּ֖נָּה mimmˌennā מִן from
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
וּ û וְ and
בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
14:17. vel si gladium induxero super terram illam et dixero gladio transi per terram et interfecero de ea hominem et iumentum
Or if I bring the sword upon that land, and say to the sword: Pass through the land: and I destroy man and beast out of it:
14:17. Or [if] I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it:
14:17. Or if I lead in the sword upon that land, and if I say to the sword, ‘Pass through the land,’ and so I destroy from it both man and beast,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. “Меч” - война, вторжение в страну врагов.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: I bring: Eze 5:12, Eze 5:17, Eze 21:3, Eze 21:4, Eze 21:9-15, Eze 29:8, Eze 38:21, Eze 38:22; Lev 26:25; Jer 25:9, Jer 47:6
so that: Eze 14:13, Eze 25:13; Jer 33:12; Hos 4:3; Zep 1:3
John Gill
14:17 Or if I bring a sword upon that land,.... The land which had grievously sinned; the same land into which a famine should come, and through which evil beasts should pass; to which, if the Lord should add, as he would, a third judgment, the sword; suffer a foreign enemy to come in among them, and destroy them. So the Targum,
"or if those that slay with the sword I should bring upon that land;''
the Chaldean army, as he did; the sword has its commission from God; war is not by chance; the invasion of a foreign enemy is from the Lord; and all the mischiefs and ravages of a tumultuous army are all by divine order:
and say, sword, go through the land; not only enter the borders of it, or proceed far in it, but even go through it; which is terrible indeed! but if the Lord bids it go, it must go, and does; it is a servant of his, and punctually obeys his commands; that is, such are those that use it, however profane and wicked they may be in themselves, as generally armies consist of dissolute persons; yet these are under a divine direction, and are obedient to the will of God, though they may know it not. So the Targum,
"and I say that they that kill with the sword pass through the land:''
so that I cut off man and beast from it; by the sword; the one being destroyed as an enemy, the other for food.
John Wesley
14:17 That land - What land soever it be.
14:1814:18: Եւ արքն այն երեքեան ՚ի միջի նորա իցեն. կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր, ո՛չ ապրեցուսցեն զուստերս եւ զդստերս, բայց եթէ ինքեանք միայն ապրեսցին։
18 բայց այդ երեք մարդիկ այնտեղ լինեն, - վկայ եմ ես, - ասում է Ամենակալ Տէրը, - նրանք չեն փրկելու իրենց տղաներին ու աղջիկներին, այլ իրենք երեքն են միայն փրկուելու:
18 Եւ եթէ այն երեք մարդիկը անոր մէջ ըլլան, ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ իրենց տղաքներն ու աղջիկները պիտի չկարենան ազատել։ Միայն իրենք պիտի ազատին։
եւ արքն այն երեքեան ի միջի նորա իցեն, կենդանի եմ ես, ասէ Ադոնայի Տէր, ոչ ապրեցուսցեն զուստերս եւ զդստերս, բայց եթէ ինքեանք միայն ապրեսցին:

14:18: Եւ արքն այն երեքեան ՚ի միջի նորա իցեն. կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր, ո՛չ ապրեցուսցեն զուստերս եւ զդստերս, բայց եթէ ինքեանք միայն ապրեսցին։
18 բայց այդ երեք մարդիկ այնտեղ լինեն, - վկայ եմ ես, - ասում է Ամենակալ Տէրը, - նրանք չեն փրկելու իրենց տղաներին ու աղջիկներին, այլ իրենք երեքն են միայն փրկուելու:
18 Եւ եթէ այն երեք մարդիկը անոր մէջ ըլլան, ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ իրենց տղաքներն ու աղջիկները պիտի չկարենան ազատել։ Միայն իրենք պիտի ազատին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1814:18 то сии три мужа среди нее, живу Я, говорит Господь Бог, не спасли бы ни сыновей, ни дочерей, а они только спаслись бы.
14:18 καὶ και and; even οἱ ο the τρεῖς τρεις three ἄνδρες ανηρ man; husband οὗτοι ουτος this; he ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master οὐ ου not μὴ μη not ῥύσωνται ρυομαι rescue υἱοὺς υιος son οὐδὲ ουδε not even; neither θυγατέρας θυγατηρ daughter αὐτοὶ αυτος he; him μόνοι μονος only; alone σωθήσονται σωζω save
14:18 וּ û וְ and שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three הָ hā הַ the אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man הָ hā הַ the אֵלֶּה֮ ʔēlleh אֵלֶּה these בְּ bᵊ בְּ in תֹוכָהּ֒ ṯôḵˌāh תָּוֶךְ midst חַי־ ḥay- חַי alive אָ֗נִי ʔˈānî אֲנִי i נְאֻם֙ nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH לֹ֥א lˌō לֹא not יַצִּ֖ילוּ yaṣṣˌîlû נצל deliver בָּנִ֣ים bānˈîm בֵּן son וּ û וְ and בָנֹ֑ות vānˈôṯ בַּת daughter כִּ֛י kˈî כִּי that הֵ֥ם hˌēm הֵם they לְ lᵊ לְ to בַדָּ֖ם vaddˌām בַּד linen, part, stave יִנָּצֵֽלוּ׃ yinnāṣˈēlû נצל deliver
14:18. et tres viri isti fuerint in medio eius vivo ego dicit Dominus Deus non liberabunt filios neque filias sed ipsi soli liberabunturAnd these three men be in the midst thereof: as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they themselves alone shall be delivered.
18. though these three men were in it, as I live, saith the Lord GOD; they shall deliver neither sons nor daughters, but they only shall be delivered themselves.
14:18. Though these three men [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.
14:18. and if these three men were in its midst, as I live, says the Lord God, they will deliver neither sons, nor daughters, but only they themselves will be delivered.
Though these three men [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves:

14:18 то сии три мужа среди нее, живу Я, говорит Господь Бог, не спасли бы ни сыновей, ни дочерей, а они только спаслись бы.
14:18
καὶ και and; even
οἱ ο the
τρεῖς τρεις three
ἄνδρες ανηρ man; husband
οὗτοι ουτος this; he
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὐ ου not
μὴ μη not
ῥύσωνται ρυομαι rescue
υἱοὺς υιος son
οὐδὲ ουδε not even; neither
θυγατέρας θυγατηρ daughter
αὐτοὶ αυτος he; him
μόνοι μονος only; alone
σωθήσονται σωζω save
14:18
וּ û וְ and
שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
הָ הַ the
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
הָ הַ the
אֵלֶּה֮ ʔēlleh אֵלֶּה these
בְּ bᵊ בְּ in
תֹוכָהּ֒ ṯôḵˌāh תָּוֶךְ midst
חַי־ ḥay- חַי alive
אָ֗נִי ʔˈānî אֲנִי i
נְאֻם֙ nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
לֹ֥א lˌō לֹא not
יַצִּ֖ילוּ yaṣṣˌîlû נצל deliver
בָּנִ֣ים bānˈîm בֵּן son
וּ û וְ and
בָנֹ֑ות vānˈôṯ בַּת daughter
כִּ֛י kˈî כִּי that
הֵ֥ם hˌēm הֵם they
לְ lᵊ לְ to
בַדָּ֖ם vaddˌām בַּד linen, part, stave
יִנָּצֵֽלוּ׃ yinnāṣˈēlû נצל deliver
14:18. et tres viri isti fuerint in medio eius vivo ego dicit Dominus Deus non liberabunt filios neque filias sed ipsi soli liberabuntur
And these three men be in the midst thereof: as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they themselves alone shall be delivered.
14:18. Though these three men [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.
14:18. and if these three men were in its midst, as I live, says the Lord God, they will deliver neither sons, nor daughters, but only they themselves will be delivered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: Eze 14:14
John Gill
14:18 Though these three men were in it,.... Before mentioned:
as I live, saith the Lord God, they shall deliver neither sons nor daughters: believe me no more, or be it so and so, if they do; it is in the form of an oath, and in the same manner it is expressed in Ezek 14:16;
but they only shall be delivered themselves; their own souls or lives, and by their righteousness, as in Ezek 14:14.
14:1914:19: Եւ եթէ մա՛հ առաքեցից յերկիրն յայն, եւ հեղից զսրտմտութիւն իմ ՚ի վերայ նորա՝ արեամբ սատակել ՚ի նմանէ զմարդ եւ զանասուն։
19 Եւ եթէ համաճարակ ուղարկեմ այն երկիրը, սրտմտութիւնս թափեմ նրա վրայ արիւնով՝ նրա միջից վերացնելու համար մարդ ու անասուն,
19 «Կամ եթէ այն երկրին վրայ ժանտախտ ղրկեմ ու արիւնով իմ բարկութիւնս անոր վրայ թափեմ, այնպէս որ մարդն ու անասունը անկէ կոտորեմ
Եւ եթէ մահ առաքեցից յերկիրն յայն, եւ հեղից զսրտմտութիւն իմ ի վերայ նորա արեամբ` սատակել ի նմանէ զմարդ եւ զանասուն:

14:19: Եւ եթէ մա՛հ առաքեցից յերկիրն յայն, եւ հեղից զսրտմտութիւն իմ ՚ի վերայ նորա՝ արեամբ սատակել ՚ի նմանէ զմարդ եւ զանասուն։
19 Եւ եթէ համաճարակ ուղարկեմ այն երկիրը, սրտմտութիւնս թափեմ նրա վրայ արիւնով՝ նրա միջից վերացնելու համար մարդ ու անասուն,
19 «Կամ եթէ այն երկրին վրայ ժանտախտ ղրկեմ ու արիւնով իմ բարկութիւնս անոր վրայ թափեմ, այնպէս որ մարդն ու անասունը անկէ կոտորեմ
zohrab-1805▾ eastern-1994▾ western am▾
14:1914:19 Или, если бы Я послал на ту землю моровую язву и излил на нее ярость Мою в кровопролитии, чтобы истребить на ней людей и скот:
14:19 ἢ η or; than καὶ και and; even θάνατον θανατος death ἐπαποστείλω επαποστελλω in; on τὴν ο the γῆν γη earth; land ἐκείνην εκεινος that καὶ και and; even ἐκχεῶ εκχεω pour out; drained τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine ἐπ᾿ επι in; on αὐτὴν αυτος he; him ἐν εν in αἵματι αιμα blood; bloodstreams τοῦ ο the ἐξολεθρεῦσαι εξολοθρευω utterly ruin ἐξ εκ from; out of αὐτῆς αυτος he; him ἄνθρωπον ανθρωπος person; human καὶ και and; even κτῆνος κτηνος livestock; animal
14:19 אֹ֛ו ʔˈô אֹו or דֶּ֥בֶר dˌever דֶּבֶר pest אֲשַׁלַּ֖ח ʔᵃšallˌaḥ שׁלח send אֶל־ ʔel- אֶל to הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the הִ֑יא hˈî הִיא she וְ wᵊ וְ and שָׁפַכְתִּ֨י šāfaḵtˌî שׁפך pour חֲמָתִ֤י ḥᵃmāṯˈî חֵמָה heat עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon בְּ bᵊ בְּ in דָ֔ם ḏˈām דָּם blood לְ lᵊ לְ to הַכְרִ֥ית haḵrˌîṯ כרת cut מִמֶּ֖נָּה mimmˌennā מִן from אָדָ֥ם ʔāḏˌām אָדָם human, mankind וּ û וְ and בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
14:19. si autem et pestilentiam inmisero super terram illam et effudero indignationem meam super eam in sanguine ut auferam ex ea hominem et iumentumOr if I also send the pestilence upon that land, and pour out my indignation upon it in blood, to cut off from it man and beast:
19. Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast:
14:19. Or [if] I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast:
14:19. Then, if I also send the pestilence upon that land, and I pour out my indignation upon it with blood, so that I take away from it both man and beast,
Or [if] I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast:

14:19 Или, если бы Я послал на ту землю моровую язву и излил на нее ярость Мою в кровопролитии, чтобы истребить на ней людей и скот:
14:19
η or; than
καὶ και and; even
θάνατον θανατος death
ἐπαποστείλω επαποστελλω in; on
τὴν ο the
γῆν γη earth; land
ἐκείνην εκεινος that
καὶ και and; even
ἐκχεῶ εκχεω pour out; drained
τὸν ο the
θυμόν θυμος provocation; temper
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
ἐν εν in
αἵματι αιμα blood; bloodstreams
τοῦ ο the
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
ἐξ εκ from; out of
αὐτῆς αυτος he; him
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
κτῆνος κτηνος livestock; animal
14:19
אֹ֛ו ʔˈô אֹו or
דֶּ֥בֶר dˌever דֶּבֶר pest
אֲשַׁלַּ֖ח ʔᵃšallˌaḥ שׁלח send
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
הִ֑יא hˈî הִיא she
וְ wᵊ וְ and
שָׁפַכְתִּ֨י šāfaḵtˌî שׁפך pour
חֲמָתִ֤י ḥᵃmāṯˈî חֵמָה heat
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
בְּ bᵊ בְּ in
דָ֔ם ḏˈām דָּם blood
לְ lᵊ לְ to
הַכְרִ֥ית haḵrˌîṯ כרת cut
מִמֶּ֖נָּה mimmˌennā מִן from
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
וּ û וְ and
בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
14:19. si autem et pestilentiam inmisero super terram illam et effudero indignationem meam super eam in sanguine ut auferam ex ea hominem et iumentum
Or if I also send the pestilence upon that land, and pour out my indignation upon it in blood, to cut off from it man and beast:
14:19. Or [if] I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast:
14:19. Then, if I also send the pestilence upon that land, and I pour out my indignation upon it with blood, so that I take away from it both man and beast,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. “Излил на нее ярость Мою”. Последняя кара посылается с особенным гневом Божиим в виду безуспешности трех прежних. - “В кровопролитии”, см. объясн. V:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: if I: Eze 5:12, Eze 38:22; Num 14:12, Num 16:46-50; Deu 28:21, Deu 28:22, Deu 28:59-61; Sa2 24:13, Sa2 24:15; Kg1 8:37; Ch2 6:28, Ch2 7:13, Ch2 20:9; Psa 91:3, Psa 91:6; Isa 37:36; Jer 14:12; Jer 21:6, Jer 21:9, Jer 24:10; Amo 4:10; Mat 24:7
and pour: Eze 7:8, Eze 36:18; Rev 16:3-6
John Gill
14:19 Or if I send a pestilence into that land,.... Or the plague, which is the destruction that wastes at noon day; this is from the Lord, and a sore judgment it is:
and pour out my fury upon it in blood; or, "by blood" (y); by corrupting the blood, which is done when a man is seized with the pestilence. The Targum renders it, "with slaughter"; by slaying a great number of persons by that disease, as a token of fury and wrath, because of their transgressions. It may be rendered, "because of blood" (z); and so express the cause and reason of the judgment, the shedding of innocent blood:
to cut off from it man and beast; man by the pestilence, and beast by some contagious distemper or another.
(y) "per sanguinem", Piscator. (z) "Propter sanguinem", Vatablus.
John Wesley
14:19 In blood - In death and destruction, not by the sword.
Robert Jamieson, A. R. Fausset and David Brown
14:19 in blood--not literally. In Hebrew, "blood" expresses every premature kind of death.
14:2014:20: Եւ Նոյ, եւ Յովբ, եւ Դանիէլ ՚ի միջի նորա իցեն. կենդանի՛ եմ ես ասէ Ադովնայի Տէր, եթէ իցէ ուստերք եւ դստերք նոցա մնասցեն. այլ նոքա արդարութեամբ իւրեանց զանձինս իւրեանց ապրեցուսցեն[12487]։ [12487] Ոսկան. Եթէ իցեն ուստերք եւ դստերք նոցա՝ մի՛ մնասցեն։ ՚Ի բազումս պակասի. Արդարութեամբ իւրեանց զանձինս իւրեանց։
20 բայց Նոյը, Յոբն ու Դանիէլը այնտեղ լինեն, - վկայ եմ ես, - ասում է Ամենակալ Տէրը, - թէ տղաներ ու աղջիկներ էլ ունենան նրանք՝ չեն փրկուելու, այլ նրանք երեքը միայն իրենց արդարութեամբ փրկելու են իրենց հոգիները»:
20 Եւ Նոյը, Դանիէլն ու Յոբը անոր մէջ ըլլան, ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ իրենց տղան կամ աղջիկը պիտի չկարենան ազատել. անոնք իրենց արդարութիւնովը՝ միայն իրենց անձը պիտի ազատեն»։
եւ Նոյ եւ Դանիէլ եւ Յոբ ի միջի նորա իցեն, կենդանի եմ ես, ասէ Ադոնայի Տէր, եթէ իցէ ուստերք եւ դստերք նոցա մնասցեն. այլ նոքա արդարութեամբ իւրեանց զանձինս իւրեանց ապրեցուսցեն:

14:20: Եւ Նոյ, եւ Յովբ, եւ Դանիէլ ՚ի միջի նորա իցեն. կենդանի՛ եմ ես ասէ Ադովնայի Տէր, եթէ իցէ ուստերք եւ դստերք նոցա մնասցեն. այլ նոքա արդարութեամբ իւրեանց զանձինս իւրեանց ապրեցուսցեն[12487]։
[12487] Ոսկան. Եթէ իցեն ուստերք եւ դստերք նոցա՝ մի՛ մնասցեն։ ՚Ի բազումս պակասի. Արդարութեամբ իւրեանց զանձինս իւրեանց։
20 բայց Նոյը, Յոբն ու Դանիէլը այնտեղ լինեն, - վկայ եմ ես, - ասում է Ամենակալ Տէրը, - թէ տղաներ ու աղջիկներ էլ ունենան նրանք՝ չեն փրկուելու, այլ նրանք երեքը միայն իրենց արդարութեամբ փրկելու են իրենց հոգիները»:
20 Եւ Նոյը, Դանիէլն ու Յոբը անոր մէջ ըլլան, ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ իրենց տղան կամ աղջիկը պիտի չկարենան ազատել. անոնք իրենց արդարութիւնովը՝ միայն իրենց անձը պիտի ազատեն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2014:20 то Ной, Даниил и Иов среди нее, живу Я, говорит Господь Бог, не спасли бы ни сыновей, ни дочерей; праведностью своею они спасли бы только свои души.
14:20 καὶ και and; even Νωε νωε Nōe; Noe καὶ και and; even Δανιηλ δανιηλ Daniēl; Thanil καὶ και and; even Ιωβ ιωβ Iōb; Iov ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master ἐὰν εαν and if; unless υἱοὶ υιος son ἢ η or; than θυγατέρες θυγατηρ daughter ὑπολειφθῶσιν υπολειπω leave below / behind αὐτοὶ αυτος he; him ἐν εν in τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing αὐτῶν αυτος he; him ῥύσονται ρυομαι rescue τὰς ο the ψυχὰς ψυχη soul αὐτῶν αυτος he; him
14:20 וְ wᵊ וְ and נֹ֨חַ nˌōₐḥ נֹחַ Noah דָּנִיאֵ֣לדנאל *dānîʔˈēl דָּנִיֵּאל Daniel וְ wᵊ וְ and אִיֹּוב֮ ʔiyyôv אִיֹּוב Job בְּ bᵊ בְּ in תֹוכָהּ֒ ṯôḵˌāh תָּוֶךְ midst חַי־ ḥay- חַי alive אָ֗נִי ʔˈānî אֲנִי i נְאֻם֙ nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH אִם־ ʔim- אִם if בֵּ֥ן bˌēn בֵּן son אִם־ ʔim- אִם if בַּ֖ת bˌaṯ בַּת daughter יַצִּ֑ילוּ yaṣṣˈîlû נצל deliver הֵ֥מָּה hˌēmmā הֵמָּה they בְ vᵊ בְּ in צִדְקָתָ֖ם ṣiḏqāṯˌām צְדָקָה justice יַצִּ֥ילוּ yaṣṣˌîlû נצל deliver נַפְשָֽׁם׃ פ nafšˈām . f נֶפֶשׁ soul
14:20. et Noe et Danihel et Iob fuerint in medio eius vivo ego dicit Dominus Deus quia filium et filiam non liberabunt sed ipsi iustitia sua liberabunt animas suasAnd Noe, and Daniel, and Job be in the midst thereof: as I live, saith the Lord God, they shall deliver neither son nor daughter: but they shall only deliver their own souls by their justice.
20. though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.
14:20. Though Noah, Daniel, and Job, [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall [but] deliver their own souls by their righteousness.
14:20. and if Noah, and Daniel, and Job were in its midst, as I live, says the Lord God, they will deliver neither son, nor daughter, but they will deliver only their own souls by their justice.
Though Noah, Daniel, and Job, [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall [but] deliver their own souls by their righteousness:

14:20 то Ной, Даниил и Иов среди нее, живу Я, говорит Господь Бог, не спасли бы ни сыновей, ни дочерей; праведностью своею они спасли бы только свои души.
14:20
καὶ και and; even
Νωε νωε Nōe; Noe
καὶ και and; even
Δανιηλ δανιηλ Daniēl; Thanil
καὶ και and; even
Ιωβ ιωβ Iōb; Iov
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐὰν εαν and if; unless
υἱοὶ υιος son
η or; than
θυγατέρες θυγατηρ daughter
ὑπολειφθῶσιν υπολειπω leave below / behind
αὐτοὶ αυτος he; him
ἐν εν in
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
αὐτῶν αυτος he; him
ῥύσονται ρυομαι rescue
τὰς ο the
ψυχὰς ψυχη soul
αὐτῶν αυτος he; him
14:20
וְ wᵊ וְ and
נֹ֨חַ nˌōₐḥ נֹחַ Noah
דָּנִיאֵ֣לדנאל
*dānîʔˈēl דָּנִיֵּאל Daniel
וְ wᵊ וְ and
אִיֹּוב֮ ʔiyyôv אִיֹּוב Job
בְּ bᵊ בְּ in
תֹוכָהּ֒ ṯôḵˌāh תָּוֶךְ midst
חַי־ ḥay- חַי alive
אָ֗נִי ʔˈānî אֲנִי i
נְאֻם֙ nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
אִם־ ʔim- אִם if
בֵּ֥ן bˌēn בֵּן son
אִם־ ʔim- אִם if
בַּ֖ת bˌaṯ בַּת daughter
יַצִּ֑ילוּ yaṣṣˈîlû נצל deliver
הֵ֥מָּה hˌēmmā הֵמָּה they
בְ vᵊ בְּ in
צִדְקָתָ֖ם ṣiḏqāṯˌām צְדָקָה justice
יַצִּ֥ילוּ yaṣṣˌîlû נצל deliver
נַפְשָֽׁם׃ פ nafšˈām . f נֶפֶשׁ soul
14:20. et Noe et Danihel et Iob fuerint in medio eius vivo ego dicit Dominus Deus quia filium et filiam non liberabunt sed ipsi iustitia sua liberabunt animas suas
And Noe, and Daniel, and Job be in the midst thereof: as I live, saith the Lord God, they shall deliver neither son nor daughter: but they shall only deliver their own souls by their justice.
14:20. Though Noah, Daniel, and Job, [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall [but] deliver their own souls by their righteousness.
14:20. and if Noah, and Daniel, and Job were in its midst, as I live, says the Lord God, they will deliver neither son, nor daughter, but they will deliver only their own souls by their justice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. В заключение 3: праведника именуются опять полностью, вместо сокращенного обозначения их при 2: и 3: каре: “сии три мужа”. Потому же “спасли бы души свои” вместо простого “спаслись” ст. 16: и 18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: Noah: Eze 14:14, Eze 14:16
Daniel: Daniel, says Abp. Newcombe, was "taken captive in the third year of Jehoiakim (Dan 1:1). After this, Jehoiakam reigned eight years (Kg2 23:36). And this prophecy, as appears from Eze 8:1, was uttered in the sixth year of Jehoiachin's captivity, who succeeded Jehoiakim, and reigned only three months (Kg2 24:6, Kg2 24:8). Therefore, at this time, Daniel had been fourteen years in captivity;" and was, as is generally supposed, about thirty years of age.
by: Eze 18:20, Eze 18:22; Job 5:19-24; Psa 33:18, Psa 33:19; Isa 3:10; Hos 10:12; Zep 2:3; Act 10:35; Jo1 2:29, Jo1 3:7, Jo1 3:10
John Gill
14:20 Though Noah, Daniel, and Job, were in it,.... Who are again mentioned by name, as in Ezek 14:14; and are the three men referred to in Ezek 14:16;
as I live, saith the Lord God, they shall deliver neither son nor daughter; not so much as an only son, or an only daughter, no, not even a single child: the plural number is used before, as in Ezek 14:16; here the singular, to show how resolutely determined the Lord was upon the destruction of the land; that even the prayers of the best of men among them should not prevail with him to save a single person, no, not a single infant: they
shall but deliver their own souls by their righteousness; See Gill on Ezek 14:14.
14:2114:21: Այսպէս ասէ Ադովնայի Տէր. Եւ եթէ զչորեսին իսկ զանհնարին վրէժսն արձակեցից, զսուր, եւ զսով, եւ զգազանս չարս, եւ զմահ ՚ի վերայ Երուսաղեմի, սատակե՛լ ՚ի նմանէ զմարդ եւ զանասուն.
21 Այսպէս է ասում Ամենակալ Տէրը. «Եթէ Երուսաղէմի վրայ նոյնիսկ չորս սաստիկ վրէժներս արձակեմ՝ սուրն ու սովը, չար գազաններն ու համաճարակը՝ նրա միջից վերացնելու համար մարդ ու անասուն, -
21 Սակայն Տէր Եհովան այսպէս կ’ըսէ. «Որչա՜փ աւելի, երբ ես իմ չորս սաստիկ պատիժներս՝ սուրը, սովը, չար գազաններն ու ժանտախտը՝ Երուսաղէմի վրայ ղրկեմ՝ մարդն ու անասունը անկէ կոտորելու համար։
Այսպէս ասէ Ադոնայի Տէր. Եւ եթէ զչորեսին իսկ զանհնարին [253]վրէժսն արձակեցից, զսուր եւ զսով եւ զգազանս չարս եւ զմահ ի վերայ Երուսաղեմի` սատակել ի նմանէ զմարդ եւ զանասուն:

14:21: Այսպէս ասէ Ադովնայի Տէր. Եւ եթէ զչորեսին իսկ զանհնարին վրէժսն արձակեցից, զսուր, եւ զսով, եւ զգազանս չարս, եւ զմահ ՚ի վերայ Երուսաղեմի, սատակե՛լ ՚ի նմանէ զմարդ եւ զանասուն.
21 Այսպէս է ասում Ամենակալ Տէրը. «Եթէ Երուսաղէմի վրայ նոյնիսկ չորս սաստիկ վրէժներս արձակեմ՝ սուրն ու սովը, չար գազաններն ու համաճարակը՝ նրա միջից վերացնելու համար մարդ ու անասուն, -
21 Սակայն Տէր Եհովան այսպէս կ’ըսէ. «Որչա՜փ աւելի, երբ ես իմ չորս սաստիկ պատիժներս՝ սուրը, սովը, չար գազաններն ու ժանտախտը՝ Երուսաղէմի վրայ ղրկեմ՝ մարդն ու անասունը անկէ կոտորելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
14:2114:21 Ибо так говорит Господь Бог: если и четыре тяжкие казни Мои: меч, и голод, и лютых зверей, и моровую язву пошлю на Иерусалим, чтобы истребить в нем людей и скот,
14:21 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐὰν εαν and if; unless δὲ δε though; while καὶ και and; even τὰς ο the τέσσαρας τεσσαρες four ἐκδικήσεις εκδικησις vindication; vengeance μου μου of me; mine τὰς ο the πονηράς πονηρος harmful; malignant ῥομφαίαν ρομφαια broadsword καὶ και and; even λιμὸν λιμος famine; hunger καὶ και and; even θηρία θηριον beast πονηρὰ πονηρος harmful; malignant καὶ και and; even θάνατον θανατος death ἐξαποστείλω εξαποστελλω send forth ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem τοῦ ο the ἐξολεθρεῦσαι εξολοθρευω utterly ruin ἐξ εκ from; out of αὐτῆς αυτος he; him ἄνθρωπον ανθρωπος person; human καὶ και and; even κτῆνος κτηνος livestock; animal
14:21 כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֜ר ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH אַ֣ף ʔˈaf אַף even כִּֽי־ kˈî- כִּי that אַרְבַּ֣עַת ʔarbˈaʕaṯ אַרְבַּע four שְׁפָטַ֣י׀ šᵊfāṭˈay שֶׁפֶט judgment הָ hā הַ the רָעִ֡ים rāʕˈîm רַע evil חֶ֠רֶב ḥerˌev חֶרֶב dagger וְ wᵊ וְ and רָעָ֞ב rāʕˈāv רָעָב hunger וְ wᵊ וְ and חַיָּ֤ה ḥayyˈā חַיָּה wild animal רָעָה֙ rāʕˌā רַע evil וָ wā וְ and דֶ֔בֶר ḏˈever דֶּבֶר pest שִׁלַּ֖חְתִּי šillˌaḥtî שׁלח send אֶל־ ʔel- אֶל to יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem לְ lᵊ לְ to הַכְרִ֥ית haḵrˌîṯ כרת cut מִמֶּ֖נָּה mimmˌennā מִן from אָדָ֥ם ʔāḏˌām אָדָם human, mankind וּ û וְ and בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
14:21. quoniam haec dicit Dominus Deus quod si et quattuor iudicia mea pessima gladium et famem et bestias malas et pestilentiam misero in Hierusalem ut interficiam de ea hominem et pecusFor thus saith the Lord: Although I shall send in upon Jerusalem my four grievous judgments, the sword, and the famine, and the mischievous beasts, and the pestilence, to destroy out of it man and beast,
21. For thus saith the Lord GOD: How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beasts, and the pestilence, to cut off from it man and beast?
14:21. For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast?
14:21. For thus says the Lord God: Even though I will send upon Jerusalem my four most grievous judgments, sword and famine and harmful beasts and pestilence, so that I destroy from it both man and beast,
For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast:

14:21 Ибо так говорит Господь Бог: если и четыре тяжкие казни Мои: меч, и голод, и лютых зверей, и моровую язву пошлю на Иерусалим, чтобы истребить в нем людей и скот,
14:21
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐὰν εαν and if; unless
δὲ δε though; while
καὶ και and; even
τὰς ο the
τέσσαρας τεσσαρες four
ἐκδικήσεις εκδικησις vindication; vengeance
μου μου of me; mine
τὰς ο the
πονηράς πονηρος harmful; malignant
ῥομφαίαν ρομφαια broadsword
καὶ και and; even
λιμὸν λιμος famine; hunger
καὶ και and; even
θηρία θηριον beast
πονηρὰ πονηρος harmful; malignant
καὶ και and; even
θάνατον θανατος death
ἐξαποστείλω εξαποστελλω send forth
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
τοῦ ο the
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
ἐξ εκ from; out of
αὐτῆς αυτος he; him
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
κτῆνος κτηνος livestock; animal
14:21
כִּי֩ kˌî כִּי that
כֹ֨ה ḵˌō כֹּה thus
אָמַ֜ר ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH
אַ֣ף ʔˈaf אַף even
כִּֽי־ kˈî- כִּי that
אַרְבַּ֣עַת ʔarbˈaʕaṯ אַרְבַּע four
שְׁפָטַ֣י׀ šᵊfāṭˈay שֶׁפֶט judgment
הָ הַ the
רָעִ֡ים rāʕˈîm רַע evil
חֶ֠רֶב ḥerˌev חֶרֶב dagger
וְ wᵊ וְ and
רָעָ֞ב rāʕˈāv רָעָב hunger
וְ wᵊ וְ and
חַיָּ֤ה ḥayyˈā חַיָּה wild animal
רָעָה֙ rāʕˌā רַע evil
וָ וְ and
דֶ֔בֶר ḏˈever דֶּבֶר pest
שִׁלַּ֖חְתִּי šillˌaḥtî שׁלח send
אֶל־ ʔel- אֶל to
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
לְ lᵊ לְ to
הַכְרִ֥ית haḵrˌîṯ כרת cut
מִמֶּ֖נָּה mimmˌennā מִן from
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
וּ û וְ and
בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
14:21. quoniam haec dicit Dominus Deus quod si et quattuor iudicia mea pessima gladium et famem et bestias malas et pestilentiam misero in Hierusalem ut interficiam de ea hominem et pecus
For thus saith the Lord: Although I shall send in upon Jerusalem my four grievous judgments, the sword, and the famine, and the mischievous beasts, and the pestilence, to destroy out of it man and beast,
14:21. For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast?
14:21. For thus says the Lord God: Even though I will send upon Jerusalem my four most grievous judgments, sword and famine and harmful beasts and pestilence, so that I destroy from it both man and beast,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. “Ибо”. Еврейский союз “аф - ки” может иметь значение и “хотя”, “тем не менее”, “но”, более идущие сюда: далее говорятся об исключении из вышеизложенного правила. Слав. без союза: “сия глаголет…” - “Если и четыре…” На Иерусалим Бог наводит не ту или другую из перечисленных казней, но все их сразу. О четверичном числе казней см. объясн. V:2. Меч здесь поименован первым (а не голод, как в ст. 13), потому что так было с Иерусалимом: бедствия его начались с осады.
Adam Clarke: Commentary on the Bible - 1831
14:21: My four sore judgments - Sword, war. Famine, occasioned by drought. Pestilence, epidemic diseases which sweep off a great part of the inhabitants of a land. The Noisome Beast, the multiplication of wild beasts in consequence of the general destruction of the inhabitants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: How much more when: or, Also when
my four: Eze 14:13, Eze 14:15, Eze 14:17, Eze 14:19, Eze 5:12, Eze 5:17, Eze 6:11, Eze 6:12, Eze 33:27; Jer 15:2, Jer 15:3; Amo 4:6-12; Rev 6:4-8
John Gill
14:21 For thus saith the Lord God, how much more,.... If the Lord would not be entreated by such good men as those mentioned, for a land that had sinned against him, to whom he only sends some one of the above judgments, either famine, or noisome beasts, or the sword, or the pestilence, how much more inexorable and deaf to all entreaties must he be; or if anyone of those judgments makes so great a desolation in the land, then how much greater must that detraction be,
when I send my four sore judgments on Jerusalem: or "evil" (a) ones; as they are to men, though righteously inflicted by the Lord; when all these four are sent together, what a devastation must they make! namely,
the sword, and the famine, and the, noisome beast, and the pestilence,
to cut off from it man and beast; three of them, it is evident, were sent upon Jerusalem at the time of its siege by Nebuchadnezzar, the sword, famine, and pestilence; and no doubt the other, even the noisome beasts; and if not literally, yet figuratively, for Nebuchadnezzar himself is compared to a lion, Jer 4:7.
(a) "mala", Pagninus, Montanus, Cocceius, Starckius; "pessima", Junius & Tremellius, Vatablus.
John Wesley
14:21 How much more - If they could not be able to keep off one of the four, how much less would they be able to keep off all four, when I commission them all to go at once.
Robert Jamieson, A. R. Fausset and David Brown
14:21 How much more--literally, "Surely shall it be so now, when I send," &c. If none could avert the one only judgment incurred, surely now, when all four are incurred by sin, much more impossible it will be to deliver the land.
14:2214:22: սինլքորքն ապրեալքն ՚ի նմա հանցեն զուստերս եւ զդստերս իւրեանց։ Ահաւասիկ ընդ նոսա ելցեն առ ձեզ, եւ տեսջիք զճանապարհս նոցա եւ զխորհուրդս նոցա. եւ զղջանայցէք ՚ի վերայ չարեացն զոր ածի ՚ի վերայ Երուսաղեմի, զամենայն զչարիսն զոր ածի ՚ի վերայ նորա[12488]։ [12488] Ոմանք. Ահաւադիկ ընդ նոսա։ Ոսկան. Զոր ածի ՚ի վերայ նոցա։
22 նրանում ողջ մնացածները դուրս են բերելու իրենց տղաներերին ու աղջիկներին: Ահա նրանք նրանց հետ դուրս են գալու ձեզ մօտ, եւ դուք տեսնելու էք նրանց ընթացքը, նրանց մտադրութիւնները: Զղջալու էք այն չարիքի համար, որ ես բերել եմ Երուսաղէմի վրայ, բոլոր չարիքների համար, որ ես բերել եմ նրա վրայ:
22 Բայց ահա հոն ողջ մնացողներ պիտի ըլլան՝ այսինքն տղաքներ ու աղջիկներ, որոնք պիտի ելլեն. անոնք ձեզի պիտի գան եւ անոնց ճամբան ու անոնց գործերը պիտի տեսնէք ու Երուսաղէմի վրայ բերած չարիքիս համար, անոր վրայ բերած բոլոր չարիքիս համար, պիտի մխիթարուիք։
[254]սինլքորքն ապրեալքն ի նմա հանցեն զուստերս եւ զդստերս իւրեանց. ահաւասիկ ընդ նոսա`` ելցեն առ ձեզ, եւ տեսջիք զճանապարհս նոցա եւ [255]զխորհուրդս նոցա, եւ զղջանայցէք`` ի վերայ չարեացն զոր ածի ի վերայ Երուսաղեմի, զամենայն զչարիսն զոր ածի ի վերայ նորա:

14:22: սինլքորքն ապրեալքն ՚ի նմա հանցեն զուստերս եւ զդստերս իւրեանց։ Ահաւասիկ ընդ նոսա ելցեն առ ձեզ, եւ տեսջիք զճանապարհս նոցա եւ զխորհուրդս նոցա. եւ զղջանայցէք ՚ի վերայ չարեացն զոր ածի ՚ի վերայ Երուսաղեմի, զամենայն զչարիսն զոր ածի ՚ի վերայ նորա[12488]։
[12488] Ոմանք. Ահաւադիկ ընդ նոսա։ Ոսկան. Զոր ածի ՚ի վերայ նոցա։
22 նրանում ողջ մնացածները դուրս են բերելու իրենց տղաներերին ու աղջիկներին: Ահա նրանք նրանց հետ դուրս են գալու ձեզ մօտ, եւ դուք տեսնելու էք նրանց ընթացքը, նրանց մտադրութիւնները: Զղջալու էք այն չարիքի համար, որ ես բերել եմ Երուսաղէմի վրայ, բոլոր չարիքների համար, որ ես բերել եմ նրա վրայ:
22 Բայց ահա հոն ողջ մնացողներ պիտի ըլլան՝ այսինքն տղաքներ ու աղջիկներ, որոնք պիտի ելլեն. անոնք ձեզի պիտի գան եւ անոնց ճամբան ու անոնց գործերը պիտի տեսնէք ու Երուսաղէմի վրայ բերած չարիքիս համար, անոր վրայ բերած բոլոր չարիքիս համար, պիտի մխիթարուիք։
zohrab-1805▾ eastern-1994▾ western am▾
14:2214:22 и тогда останется в нем остаток, сыновья и дочери, которые будут выведены оттуда; вот, они выйдут к вам, и вы увидите поведение их и дела их, и утешитесь о том бедствии, которое Я навел на Иерусалим, о всем, что Я навел на него.
14:22 καὶ και and; even ἰδοὺ ιδου see!; here I am ὑπολελειμμένοι υπολειπω leave below / behind ἐν εν in αὐτῇ αυτος he; him οἱ ο the ἀνασεσῳσμένοι ανασωζω he; him οἳ ος who; what ἐξάγουσιν εξαγω lead out; bring out ἐξ εκ from; out of αὐτῆς αυτος he; him υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter ἰδοὺ ιδου see!; here I am αὐτοὶ αυτος he; him ἐκπορεύονται εκπορευομαι emerge; travel out πρὸς προς to; toward ὑμᾶς υμας you καὶ και and; even ὄψεσθε οραω view; see τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἐνθυμήματα ενθυμημα he; him καὶ και and; even μεταμεληθήσεσθε μεταμελομαι regret ἐπὶ επι in; on τὰ ο the κακά κακος bad; ugly ἃ ος who; what ἐπήγαγον επαγω instigate; bring on ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem πάντα πας all; every τὰ ο the κακὰ κακος bad; ugly ἃ ος who; what ἐπήγαγον επαγω instigate; bring on ἐπ᾿ επι in; on αὐτήν αυτος he; him
14:22 וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold נֹֽותְרָה־ nˈôṯᵊrā- יתר remain בָּ֜הּ bˈāh בְּ in פְּלֵטָ֗ה pᵊlēṭˈā פְּלֵיטָה escape הַֽ hˈa הַ the מּוּצָאִים֮ mmûṣāʔîm יצא go out בָּנִ֣ים bānˈîm בֵּן son וּ û וְ and בָנֹות֒ vānôṯ בַּת daughter הִנָּם֙ hinnˌām הִנֵּה behold יֹוצְאִ֣ים yôṣᵊʔˈîm יצא go out אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to וּ û וְ and רְאִיתֶ֥ם rᵊʔîṯˌem ראה see אֶת־ ʔeṯ- אֵת [object marker] דַּרְכָּ֖ם darkˌām דֶּרֶךְ way וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲלִֽילֹותָ֑ם ʕᵃlˈîlôṯˈām עֲלִילָה deed וְ wᵊ וְ and נִחַמְתֶּ֗ם niḥamtˈem נחם repent, console עַל־ ʕal- עַל upon הָֽ hˈā הַ the רָעָה֙ rāʕˌā רָעָה evil אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֵבֵ֨אתִי֙ hēvˈēṯî בוא come עַל־ ʕal- עַל upon יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֵבֵ֖אתִי hēvˌēṯî בוא come עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
14:22. tamen relinquetur in ea salvatio educentium filios et filias ecce ipsi egredientur ad vos et videbitis viam eorum et adinventiones eorum et consolabimini super malo quod induxi in Hierusalem in omnibus quae inportavi super eamYet there shall be left in it some that shall be saved, who shall bring away their sons and daughters: behold they shall come among you, and you shall see their way, and their doings: and you shall be comforted concerning the evil that I have brought upon Jerusalem, in all things that I have brought upon it.
22. Yet, behold, therein shall be left a remnant that shall be carried forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it.
14:22. Yet, behold, therein shall be left a remnant that shall be brought forth, [both] sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it.
14:22. yet still there shall be left within it some who will be saved, who shall lead away their own sons and daughters. Behold, they will enter to you, and you will see their way and their accomplishments. And you shall be consoled concerning the evil that I have brought upon Jerusalem, concerning all the things that I have brought to bear upon it.
Yet, behold, therein shall be left a remnant that shall be brought forth, [both] sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it:

14:22 и тогда останется в нем остаток, сыновья и дочери, которые будут выведены оттуда; вот, они выйдут к вам, и вы увидите поведение их и дела их, и утешитесь о том бедствии, которое Я навел на Иерусалим, о всем, что Я навел на него.
14:22
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὑπολελειμμένοι υπολειπω leave below / behind
ἐν εν in
αὐτῇ αυτος he; him
οἱ ο the
ἀνασεσῳσμένοι ανασωζω he; him
οἳ ος who; what
ἐξάγουσιν εξαγω lead out; bring out
ἐξ εκ from; out of
αὐτῆς αυτος he; him
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
ἰδοὺ ιδου see!; here I am
αὐτοὶ αυτος he; him
ἐκπορεύονται εκπορευομαι emerge; travel out
πρὸς προς to; toward
ὑμᾶς υμας you
καὶ και and; even
ὄψεσθε οραω view; see
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ἐνθυμήματα ενθυμημα he; him
καὶ και and; even
μεταμεληθήσεσθε μεταμελομαι regret
ἐπὶ επι in; on
τὰ ο the
κακά κακος bad; ugly
ος who; what
ἐπήγαγον επαγω instigate; bring on
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
πάντα πας all; every
τὰ ο the
κακὰ κακος bad; ugly
ος who; what
ἐπήγαγον επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
14:22
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
נֹֽותְרָה־ nˈôṯᵊrā- יתר remain
בָּ֜הּ bˈāh בְּ in
פְּלֵטָ֗ה pᵊlēṭˈā פְּלֵיטָה escape
הַֽ hˈa הַ the
מּוּצָאִים֮ mmûṣāʔîm יצא go out
בָּנִ֣ים bānˈîm בֵּן son
וּ û וְ and
בָנֹות֒ vānôṯ בַּת daughter
הִנָּם֙ hinnˌām הִנֵּה behold
יֹוצְאִ֣ים yôṣᵊʔˈîm יצא go out
אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to
וּ û וְ and
רְאִיתֶ֥ם rᵊʔîṯˌem ראה see
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכָּ֖ם darkˌām דֶּרֶךְ way
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֲלִֽילֹותָ֑ם ʕᵃlˈîlôṯˈām עֲלִילָה deed
וְ wᵊ וְ and
נִחַמְתֶּ֗ם niḥamtˈem נחם repent, console
עַל־ ʕal- עַל upon
הָֽ hˈā הַ the
רָעָה֙ rāʕˌā רָעָה evil
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הֵבֵ֨אתִי֙ hēvˈēṯî בוא come
עַל־ ʕal- עַל upon
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֵבֵ֖אתִי hēvˌēṯî בוא come
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
14:22. tamen relinquetur in ea salvatio educentium filios et filias ecce ipsi egredientur ad vos et videbitis viam eorum et adinventiones eorum et consolabimini super malo quod induxi in Hierusalem in omnibus quae inportavi super eam
Yet there shall be left in it some that shall be saved, who shall bring away their sons and daughters: behold they shall come among you, and you shall see their way, and their doings: and you shall be comforted concerning the evil that I have brought upon Jerusalem, in all things that I have brought upon it.
14:22. Yet, behold, therein shall be left a remnant that shall be brought forth, [both] sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it.
14:22. yet still there shall be left within it some who will be saved, who shall lead away their own sons and daughters. Behold, they will enter to you, and you will see their way and their accomplishments. And you shall be consoled concerning the evil that I have brought upon Jerusalem, concerning all the things that I have brought to bear upon it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
22. Если и от одной из перечисленных 4: казней Божиих не может спастись ни один нечестивый, то можно было бы ожидать, что совокупность всех их, имевшая постигнуть Иерусалим (разумеется, при халдейском нашествии), погубит все его нечестивое население; между тем наоборот часть этого населения, даже целые семейства в нем (“сыновья и дочери”) уцелееют (не сказано: “спасутся”, следовательно, спасение в предшествующих стихах означает более, чем сохранение жизни). Цель сохранения этого остатка от Иерусалима достаточно показывает, насколько ужасно было нравственное состояние города и насколько долготерпелив Бог. Горькой иронией звучит слово “утешитесь”, показывая вместе с тем, как тяжело было пленникам перенести падение Иерусалима, несмотря на вражду между городом и ими (XI:15). Характерно и то, что утешение в падении Иерусалима пророк Иезекииль полагает в более совершенном благодаря этому падению познании правды Божией. Так дороги было пророку успехи боговедения!
Adam Clarke: Commentary on the Bible - 1831
14:22: Behold, they shall come forth unto you - Though there shall be great desolations in the land of Judea, yet a remnant shall be left that shall come here also as captives; and their account of the abominations of the people shall prove to you with what propriety I have acted in abandoning them to such general destruction. This speech is addressed to those who were already in captivity; i.e., those who had been led to Babylon with their king Jeconiah.
Albert Barnes: Notes on the Bible - 1834
14:22 , Eze 14:23
Ye shall be comforted ... - By a truer estimate of the dispensations of the Almighty. This visitation will be recognized as inevitable and just.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: therein: Eze 6:8; Deu 4:31; Ch2 36:20; Isa 6:13, Isa 10:20-22, Isa 17:4-6, Isa 24:13, Isa 40:1, Isa 40:2; Isa 65:8, Isa 65:9; Jer 4:27, Jer 5:19, Jer 30:11, Jer 52:27-30; Mic 5:7; Mar 13:20; Heb 12:6-11
ye shall see: Eze 6:9, Eze 6:10, Eze 16:63, Eze 20:43, Eze 36:31; Jer 31:17-21
ye shall be: Jer 3:21-25
Geneva 1599
14:22 Yet, behold, in it shall be left a (l) remnant that shall be brought forth, [both] sons and daughters: behold, they shall come forth to you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it.
(l) See Ezek 5:3
John Gill
14:22 Yet, behold, therein shall be left a remnant,.... That is, in Jerusalem, on which God's four sore judgments should be sent: though in a sinful land, as before described, where only one judgment was sent, there was no escape, not so much as a son or a daughter were delivered; yet here, where four sore judgments came together, there is a remnant that are saved; and which being wonderful, and beyond all expectation, is introduced with a "behold", not only as a note of attention, but of admiration:
that shall be brought forth, both sons and daughters; that is, which should be brought forth out of Jerusalem when taken, and should not be destroyed either by famine, or by noisome beasts, or by the sword, or by the pestilence; and these, many of them, both sons and daughters; some of each sex, that should be the means of propagating a posterity, that should return again, and repeople the land, and continue for many ages, as they have done: this is said with respect to Ezek 14:16;
behold, they shall come forth unto you; come out of Jerusalem, and their own land, into Babylon, to the captives already there; with whom Ezekiel now was, and to whom he is speaking:
and ye shall see their way and their doings; their wicked course of life and evil actions; which now being convinced of, and humbled for, they shall ingenuously acknowledge and confess to their brethren in captivity: though some think this is to be understood of wicked and reprobate men, that should be not at all reformed by the judgments of God, but continue in their wicked course; which the godly captives seeing, would conclude from thence their manner of life before, and so the righteous judgment of God upon them; and their being a remnant preserved is thought not to be in a way of mercy, but judgment; who though they escaped each of the four sore judgments, yet had a worse inflicted on them, even captivity:
and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it; that is, they should be satisfied with the justice of God, and be reconciled to the providence of God, in bringing destruction upon Jerusalem; which perhaps before they murmured at, or had hard thoughts of God concerning it; but now hearing the confessions of those that were brought from thence to them, or seeing their wicked lives and conversations, they would now be fully satisfied that God was righteous in all that he had done; and that, instead of being rigorous and severe, he had been kind and merciful.
John Wesley
14:22 Their way - Their sin and their punishment. Comforted - In this proof of the truth of God.
Robert Jamieson, A. R. Fausset and David Brown
14:22 Yet . . . a remnant--not of righteous persons, but some of the guilty who should "come forth" from the destruction of Jerusalem to Babylon, to lead a life of hopeless exile there. The reference here is to judgment, not mercy, as Ezek 14:23 shows.
ye shall see their . . . doings; and . . . be comforted--Ye, the exiles at the Chebar, who now murmur at God's judgment about to be inflicted on Jerusalem as harsh, when ye shall see the wicked "ways" and character of the escaped remnant, shall acknowledge that both Jerusalem and its inhabitants deserved their fate; his recognition of the righteousness of the judgment will reconcile you to it, and so ye shall be "comforted" under it [CALVIN]. Then would follow mercy to the elect remnant, though that is not referred to here, but in Ezek 20:43.
14:2314:23: Եւ մխիթարեսցեն զձեզ. եւ տեսանիցէք զճանապարհս նոցա եւ զխորհուրդս նոցա, եւ ՚ի միտ առնուցուք՝ թէ ո՛չ տարապարտուց արարի զամենայնն զոր ինչ արարի ընդ նոսա՝ ասէ Ադովնայի Տէր[12489]։[12489] Բազումք. Զձեզ. զի տեսանիցէք... եթէ ոչ... արարի զամենայն։
23 Ու նրանք մխիթարութիւն են պատճառելու ձեզ, որովհետեւ տեսնելու էք նրանց ընթացքը, նրանց մտադրութիւնները եւ վերահասու էք լինելու, որ զուր տեղը չեմ արել այն ամէնը, ինչ արել եմ նրանց հետ», - ասում է Ամենակալ Տէրը:
23 Ու երբ անոնց ճամբան ու գործերը տեսնէք, անոնք ձեզ պիտի մխիթարեն եւ պիտի գիտնաք թէ ինչ որ ըրի անոր մէջ՝ առանց պատճառի չըրի, կ’ըսէ Տէր Եհովան»։
Եւ մխիթարեսցեն զձեզ, զի տեսանիցէք զճանապարհս նոցա եւ [256]զխորհուրդս նոցա, եւ ի միտ առնուցուք եթէ ոչ տարապարտուց արարի զամենայն զոր ինչ արարի [257]ընդ նոսա``, ասէ Ադոնայի Տէր:

14:23: Եւ մխիթարեսցեն զձեզ. եւ տեսանիցէք զճանապարհս նոցա եւ զխորհուրդս նոցա, եւ ՚ի միտ առնուցուք՝ թէ ո՛չ տարապարտուց արարի զամենայնն զոր ինչ արարի ընդ նոսա՝ ասէ Ադովնայի Տէր[12489]։
[12489] Բազումք. Զձեզ. զի տեսանիցէք... եթէ ոչ... արարի զամենայն։
23 Ու նրանք մխիթարութիւն են պատճառելու ձեզ, որովհետեւ տեսնելու էք նրանց ընթացքը, նրանց մտադրութիւնները եւ վերահասու էք լինելու, որ զուր տեղը չեմ արել այն ամէնը, ինչ արել եմ նրանց հետ», - ասում է Ամենակալ Տէրը:
23 Ու երբ անոնց ճամբան ու գործերը տեսնէք, անոնք ձեզ պիտի մխիթարեն եւ պիտի գիտնաք թէ ինչ որ ըրի անոր մէջ՝ առանց պատճառի չըրի, կ’ըսէ Տէր Եհովան»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2314:23 Они утешат вас, когда вы увидите поведение их и дела их; и узнаете, что Я не напрасно сделал все то, что сделал в нем, говорит Господь Бог.
14:23 καὶ και and; even παρακαλέσουσιν παρακαλεω counsel; appeal to ὑμᾶς υμας you διότι διοτι because; that ὄψεσθε οραω view; see τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἐνθυμήματα ενθυμημα he; him καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that οὐ ου not μάτην ματην groundlessly; in vain πεποίηκα ποιεω do; make πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησα ποιεω do; make ἐν εν in αὐτῇ αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master
14:23 וְ wᵊ וְ and נִחֲמ֣וּ niḥᵃmˈû נחם repent, console אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] כִּֽי־ kˈî- כִּי that תִרְא֥וּ ṯirʔˌû ראה see אֶת־ ʔeṯ- אֵת [object marker] דַּרְכָּ֖ם darkˌām דֶּרֶךְ way וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲלִֽילֹותָ֑ם ʕᵃlˈîlôṯˈām עֲלִילָה deed וִֽ wˈi וְ and ידַעְתֶּ֗ם yḏaʕtˈem ידע know כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not חִנָּ֤ם ḥinnˈām חִנָּם in vain עָשִׂ֨יתִי֙ ʕāśˈîṯî עשׂה make אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make בָ֔הּ vˈāh בְּ in נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִֽה׃ פ [yᵊhôˈih] . f יְהוָה YHWH
14:23. et consolabuntur vos cum videritis viam eorum et adinventiones eorum et cognoscetis quod non frustra fecerim omnia quae feci in ea ait Dominus DeusAnd they shall comfort you, when you shall see their ways, and their doings: and you shall know that I have not done without cause all that I have done in it, saith the Lord God.
23. And they shall comfort you, when ye see their way and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD.
14:23. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD.
14:23. And they shall console you, when you see their ways and their accomplishments. And you shall know that I have not acted to no purpose in all that I have done within it, says the Lord God.”
And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD:

14:23 Они утешат вас, когда вы увидите поведение их и дела их; и узнаете, что Я не напрасно сделал все то, что сделал в нем, говорит Господь Бог.
14:23
καὶ και and; even
παρακαλέσουσιν παρακαλεω counsel; appeal to
ὑμᾶς υμας you
διότι διοτι because; that
ὄψεσθε οραω view; see
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ἐνθυμήματα ενθυμημα he; him
καὶ και and; even
ἐπιγνώσεσθε επιγινωσκω recognize; find out
διότι διοτι because; that
οὐ ου not
μάτην ματην groundlessly; in vain
πεποίηκα ποιεω do; make
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησα ποιεω do; make
ἐν εν in
αὐτῇ αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
14:23
וְ wᵊ וְ and
נִחֲמ֣וּ niḥᵃmˈû נחם repent, console
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
כִּֽי־ kˈî- כִּי that
תִרְא֥וּ ṯirʔˌû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכָּ֖ם darkˌām דֶּרֶךְ way
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֲלִֽילֹותָ֑ם ʕᵃlˈîlôṯˈām עֲלִילָה deed
וִֽ wˈi וְ and
ידַעְתֶּ֗ם yḏaʕtˈem ידע know
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
חִנָּ֤ם ḥinnˈām חִנָּם in vain
עָשִׂ֨יתִי֙ ʕāśˈîṯî עשׂה make
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make
בָ֔הּ vˈāh בְּ in
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהֹוִֽה׃ פ [yᵊhôˈih] . f יְהוָה YHWH
14:23. et consolabuntur vos cum videritis viam eorum et adinventiones eorum et cognoscetis quod non frustra fecerim omnia quae feci in ea ait Dominus Deus
And they shall comfort you, when you shall see their ways, and their doings: and you shall know that I have not done without cause all that I have done in it, saith the Lord God.
14:23. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD.
14:23. And they shall console you, when you see their ways and their accomplishments. And you shall know that I have not acted to no purpose in all that I have done within it, says the Lord God.”
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jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:23: Ye shall know that I have not done without cause - There is no part of the conduct of God towards man that is not dictated by the purest principles of justice, equity, and truth. He does nothing but what is right; and whatever is right to be done, that ought to be done. In God's justice there is no severity; in God's mercy there is no caprice. He alone doth all things well; for he is the Fountain of justice and mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: that I have not: Eze 8:6-18, Eze 9:8, Eze 9:9; Gen 18:22-33; Deu 8:2; Neh 9:33; Pro 26:2; Jer 7:17-28; Jer 22:8, Jer 22:9; Dan 9:7, Dan 9:14; Rom 2:5; Rev 15:4, Rev 16:6
John Gill
14:23 And they shall comfort you, when ye see their ways and their doings,.... Not that their sinful ways and doings would be comfortable to them, but either their acknowledgments of them, and repentance for them; or, seeing their dissolute manner of life, it would be a means of composing their minds, and making them easy under the providence; being now satisfied that God was just in bringing upon them all the evils he had, and that they were punished according to their deserts, and less than their sins deserved:
and ye shall know that I have not done without cause all that I have done in it, saith the Lord God; that there was just reason for it; that he was sufficiently provoked to do it; and that it was necessary it should be done, for his own honour, and the good of others.
John Wesley
14:23 Comfort you - That is, you will be comforted, when you compare their case with your own: when they tell you how righteous God was, in bringing these judgments upon them. This will reconcile you to the justice of God, in thus punishing his own people, and to the goodness of God, who now appeared to have had kind intentions in all.
Robert Jamieson, A. R. Fausset and David Brown
14:23 they shall comfort you--not in words, but by your recognizing in their manifest guilt, that God had not been unjustly severe to them and the city.
This chapter represents, in the way of a brief introduction, what the sixteenth chapter details minutely.