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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Показав необходимость падения для Иерусалима и Иудейского царства из их теперешнего нравственного состояния (XIV:12-27), из природной низости еврейского народа (гл. XV), пророк теперь дает обширное обозрение всей истории народа, имеющее целью показать, что в гибели царства только находит свое необходимое завершение длинная историческая цепь нечестия и особенно идолопоклонства Израилева. Взгляд на прошлое родного народа у пророка самый мрачный. Пользуясь любимым и принятым в Ветхом Завете образом брака для обозначения заветных отношений Израиля к Иегове, Иезекииль подобно другим пророкам, неверность Израиля завету представляет под видом прелюбодеяния, так что вся эта большая глава есть как бы бесконечный парафраз к Ис I:21: “како бысть блудница град верный”. Но по Исаии, Иерусалим, прежде чем стать блудницей, был верным, полным правды, горою Божией, городом правосудия (I:26, 27); точно также для пророка Амоса странствование по пустыне было идеальным временем (V:25); Осия начинает греховный период с отпадения к Вавилону (IX:10) и еще Иеремия знает время, когда народ был невестой, полной любви к Иегове (II:2: и д.). Напротив Иезекииль выслеживает грех Иерусалима до его первых источников: уже происхождение Иерусалима языческое; идолопоклонство началось с колыбели - с египетского рабства. Весь исторический обзор написан под подавляющим впечатлением страшной вины народа, которая, постоянно возобновляясь, пересаживалась от поколения в поколение. Вся прошлая жизнь народа переходила от идолослужения к идолослужению, которое в погибели Иерусалима должно было найти свой конец. Когда с Иудейским царством исчезал с земли последний остаток старого Израиля, стало ясно, каково было прошлое народа, если оно привело к такому концу (Иерусалим здесь тоже, что весь Израиль). Такое же огульное осуждение на прошлое Израиля произносит Иезекииль в XX и XXIII гл., очень близких к настоящей (задатки мысли в VI:9). Но изображая так мрачно прошлое и настоящее Израиля, пророк тем отраднейшую картину рисует для будущего (с 53: ст.), переходя при конце глав по обыкновению в эсхатологию (что может быть может говорить за составление этой речи после падения Иерусалима; на настоящем же месте она могла быть поставлена по родству с XV гл. и всем этим отделом. К народу эта речь едва ли была произнесена обращения к соплеменникам нигде нет; ср. XII:1). Частнее речь естественно распадается на следующие 5: отделов: благодеяниям Божиим (ст. 2-14) противопоставляется вина народа (15-34), которая должна повлечь за собою тягчайшую кару (35-43); народ должен быть приведен в глубочайшее сокрушение (44-58), прежде, чем возможно будет наступление лучшего времени (59-63).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Still God is justifying himself in the desolations he is about to bring upon Jerusalem; and very largely, in this chapter, he shows the prophet, and orders him to show the people, that he did but punish them as their sins deserved. In the foregoing chapter he had compared Jerusalem to an unfruitful vine, that was fit for nothing but the fire; in this chapter he compares it to an adulteress, that, in justice, ought to be abandoned and exposed, and he must therefore show the people their abominations, that they might see how little reason they had to complain of the judgments they were under. In this long discourse are set forth, I. The despicable and deplorable beginnings of that church and nation, ver. 3-5. II. The many honours and favours God had bestowed upon them, ver. 6-14. III. Their treacherous and ungrateful departures from him to the services and worship of idols, here represented by the most impudent whoredom, ver. 15-34. IV. A threatening of terrible destroying judgments, which God would bring upon them for this sin, ver. 35-43. V. An aggravation both of their sin and of their punishment, by comparison with Sodom and Samaria, ver. 44-59. VI. A promise of mercy in the close, which God would show to a penitent remnant, ver. 60-63. And this is designed for admonition to us.
Adam Clarke: Commentary on the Bible - 1831
In this chapter the mercy of God to Jerusalem, (or the Jewish Church and nation), is set forth by the emblem of a person that should take up an exposed infant, bring her up with great tenderness, and afterwards marry her, Eze 16:1-14. She is then upbraided with her monstrous ingratitude in departing from the worship of God, and polluting herself with the idolatries of the nations around her, under the figure of a woman that proves false to a tender and indulgent husband, vv. 15-52. But, notwithstanding these her heinous provocations, God promises, after she should suffer due correction, to restore her again to his favor, Eze 16:53-63. The mode of describing apostasy from the true religion to the worship of idols under the emblem of adultery, (a figure very frequent in the sacred canon), is pursued with great force, and at considerable length, both in this and the twenty-third chapter; and is excellently calculated to excite in the Church of God the highest detestation of all false worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 16:1, Under the similitude of a wretched infant is shewn the natural state of Jerusalem; Eze 16:6, God's extraordinary love towards her; Eze 16:15, Her monstrous whoredom; Eze 16:35, Her grievous judgment; Eze 16:44, Her sin, equal to her mother, and exceeding her sisters, Sodom and Samaria, calls for judgments; Eze 16:60, Mercy is promised her in the end.
Carl Friedrich Keil and Franz Delitzsch

Ingratitude and Unfaithfulness of Jerusalem. Its Punishment and Shame
The previous word of God represented Israel as a wild and useless vine, which had to be consumed. But as God had planted this vine in His vineyard, as He had adopted Israel as His own people, the rebellious nation, though met by these threatenings of divine judgment, might still plead that God would not reject Israel, on account of its election as the covenant nation. This proof of false confidence in the divine covenant of grace is removed by the word of God in the present chapter, which shows that by nature Israel is no better than other nations; and that, in consequence of its shameful ingratitude towards the Lord, who saved it from destruction in the days of its youth, it has sinned so grievously against Him, and has sunk so low among the heathen through its excessive idolatry, that God is obliged to punish and judge it in the same manner as the others. At the same time, the Lord will continue mindful of His covenant; and on the restoration of Sodom and Samaria, He will also turn the captivity of Jerusalem, - to the deep humiliation and shame of Israel, - and will establish an everlasting covenant with it. - The contents of this word of God divide themselves, therefore, into three parts. In the first, we have the description of the nations's sin, through its falling away from its God into idolatry (vv. 2-34); in the second, the announcement of the punishment (vv. 35-52); and in the third, the restoration of Israel to favour (Ezek 16:53-63). The past, present, and future of Israel are all embraced, from its first commencement to its ultimate consummation. - These copious contents are draped in an allegory, which is carried out on a magnificent scale. Starting from the representation of the covenant relation existing between the Lord and His people, under the figure of a marriage covenant, - which runs through the whole of the Scriptures, - Jerusalem, the capital of the kingdom of God, as the representative of Israel, the covenant nation, is addressed as a wife; and the attitude of God to Israel, as well of that of Israel to its God, is depicted under this figure.
John Gill
INTRODUCTION TO EZEKIEL 16
In this chapter the Jewish nation is represented under the simile of a female infant, whose birth, breeding, marriage, grandeur, and conduct, are described, in order to show the wickedness and ingratitude of, his people; who, on account thereof, are threatened with judgments; though mercy is promised to a remnant that should repent. The prophet is directed to make known to Jerusalem her abominable sins, Ezek 16:1; and, in order to this, is bid to take up the following parable of a female infant; whose descent, birth, and wretched condition, at the time of it, are pointed at, Ezek 16:3; which are expressive of the low and forlorn estate of the Jews originally; and then follow the benefits and blessings of God bestowed upon them, both in their infant and adult state; the preserving them alive in Egypt, and their multiplication there; and afterwards the covenant made with them, when brought out from thence; and the Lord's espousal of them to himself, as his own people, having a strong affection for them, Ezek 16:6; the large provision of good things he made for them, both in the wilderness, and especially in the land of Canaan; the riches he bestowed upon them, and the flourishing and prosperous kingdom he raised them to, which made them famous among all the nations round about them, Ezek 16:9; and yet, after all this, such was the ingratitude of this people, as to commit spiritual whoredom, that is, idolatry, to a very great degree, Ezek 16:15; which is aggravated by their converting and applying the good things which the Lord gave them to idolatrous uses, Ezek 16:16; by sacrificing their sons and daughters to idols, which were the Lord's, Ezek 16:20; by not calling to mind the former wretched estate out of which they were brought, Ezek 16:22; by building high places in every street and way, and there committing idolatries, Ezek 16:23; by the various nations, whose examples they followed, and with whom they joined, as the Egyptians, Assyrians, and Chaldeans, Ezek 16:26; and by the great difference between them and all other harlots, whom they exceeded, Ezek 16:30; wherefore, on account of all this, they are threatened to be dealt with as an adulterous woman; made a spectacle of; condemned to die, to be stripped, stoned, and burned, Ezek 16:35; and, that the Lord might appear to be just in executing such judgments on them, they are declared to be as bad as the Hittites and Amorites their parents; and worse than their sisters Samaria and Sodom; and therefore could expect to fare no better than they; and should become proverb and a byword, and bear their sins, shame, and punishment, in the sight of their neighbours, and be despised by them, Ezek 16:44; nevertheless, the covenant of grace made with his chosen people among them should stand firm; which being manifested to them, would be a means of bringing them to a sense of sin, shame for it, and an acknowledgment of the Lord's grace and goodness to them Ezek 16:60.
16:116:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
16 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

16:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
16 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
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16:116:1 И было ко мне слово Господне:
16:1 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
16:1 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
16:1. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
1. Again the word of the LORD came unto me, saying,
16:1. And the word of the Lord came to me, saying:
16:1. Again the word of the LORD came unto me, saying,
Again the word of the LORD came unto me, saying:

16:1 И было ко мне слово Господне:
16:1
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
16:1
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
16:1. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
16:1. And the word of the Lord came to me, saying:
16:1. Again the word of the LORD came unto me, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Again the word of the LORD came unto me, saying, 2 Son of man, cause Jerusalem to know her abominations, 3 And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother a Hittite. 4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. 5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast born.
Ezekiel is now among the captives in Babylon; but, as Jeremiah at Jerusalem wrote for the use of the captives though they had Ezekiel upon the spot with them (ch. xxix.), so Ezekiel wrote for the use of Jerusalem, though Jeremiah himself was resident there; and yet they were far from looking upon it as an affront to one another's help both by preaching and writing. Jeremiah wrote to the captives for their consolation, which was the thing they needed; Ezekiel here is directed to write to the inhabitants of Jerusalem for their conviction and humiliation, which was the thing they needed.
I. This is his commission (v. 2): "Cause Jerusalem to know her abominations (that is, her sins); set them in order before her." Note, 1. Sins are not only provocations which God is angry at, but abominations which he hates, as contrary to his nature, and which we ought to hate, Jer. xliv. 4. 2. The sins of Jerusalem are in a special manner so. The practice of profaneness appears most odious in those that make a profession of religion. 3. Though Jerusalem is a place of great knowledge, yet she is loth to know her abominations; so partial are men in their own favour that they are hardly made to see and own their own badness, but deny it, palliate or extenuate it. 4. It is requisite that we should know our sins, that we may confess them, and may justify God in what he brings upon us for them. 5. It is the work of ministers to cause sinners, sinners in Jerusalem, to know their abominations, to set before them the glass of the law, that in it they may see their own deformities and defilements, to tell them plainly of their faults. Thou art the man.
II. That Jerusalem may be made to know her abominations, and particularly the abominable ingratitude she had been guilty of, it was requisite that she should be put in mind of the great things God had done for her, as the aggravations of her bad conduct towards him; and, to magnify those favours, she is in these verses made to know the meanness and baseness of her original, from what poor beginnings God raised her, and how unworthy she was of his favour and of the honour he had put upon her. Jerusalem is here put for the Jewish church and nation, which is here compared to an outcast child, base-born and abandoned, which the mother herself has no affection nor concern for. 1. The extraction of the Jewish nation was mean: "Thy birth is of the land of Canaan (v. 3); thou hadst from the very first the spirit and disposition of a Canaanite." The patriarchs dwelt in Canaan, and they were there but strangers and sojourners, had no possession, no power, not one foot of ground of their own but a burying-place. Abraham and Sarah were indeed their father and mother, but they were only inmates with the Amorites and Hittites, who, having the dominion, seemed to be as parents to the seed of Abraham, witness the court Abraham made to the children of Seth (Gen. xxiii. 4, 8), the dependence they had upon their neighbours the Canaanites, and the fear they were in of them, Gen. xiii. 7; xxxiv. 30. If the patriarchs, at their first coming to Canaan, had conquered it, and made themselves masters of it, this would have put an honour upon their family and would have looked great in history; but, instead of that, they went from one nation to another (Ps. cv. 13), as tenants from one farm to another, almost as beggars from one door to another, when they were but few in number, yea, very few. And yet this was not the worst; their fathers had served other gods in Ur of the Chaldees (Josh. xxiv. 2); even in Jacob's family there were strange gods, Gen. xxxv. 2. Thus early had they a genius leading them to idolatry; and upon this account their ancestors were Amorites and Hittites. 2. When they first began to multiply their condition was really very deplorable, like that of a new-born child, which must of necessity die from the womb if the knees prevent it not, Job iii. 11, 12. The children of Israel, when they began to increase into a people and became considerable, were thrown out from the country that was intended for them; a famine drove them thence. Egypt was the open field into which they were cast; there they had no protection or countenance from the government they were under, but, on the contrary, were ruled with rigour, and their lives embittered; they had no encouragement given them to build up their families, no help to build up their estates, no friends or allies to strengthen their interests. Joseph, who had been the shepherd and stone of Israel, was dead; the king of Egypt, who should have been kind to them for Joseph's sake, set himself to destroy this man-child as soon as it was born (Rev. xii. 4), ordered all the males to be slain, which, it is likely, occasioned the exposing of many as well as Moses, to which perhaps the similitude here has reference. The founders of nations and cities had occasion for all the arts and arms they were masters of, set their heads on work, by policies and stratagems, to preserve and nurse up their infant states. Tantæ molis erat Romanam condere gentem--So vast were the efforts requisite to the establishment of the Roman name. Virgil. But the nation of Israel had no such care taken of it, no such pains taken with it, as Athens, Sparta, Rome, and other commonwealths had when they were first founded, but, on the contrary, was doomed to destruction, like an infant new-born, exposed to wind and weather, the navel-string not cut, the poor babe not washed, not clothed, no swaddled, because not pitied, v. 4, 5. Note, We owe the preservation of our infant lives to the natural pity and compassion which the God of nature has put into the hearts of parents and nurses towards new-born children. This infant is said to be cast out, to the loathing of her person; it was a sign that she was loathed by those that bore her, and she appeared loathsome to all that looked upon her. The Israelites were an abomination to the Egyptians, as we find Gen. xliii. 32; xlvi. 34. Some think that this refers to the corrupt and vicious disposition of that people from their beginning: they were not only the weakest and fewest of all people (Deut. vii. 7), but the worst and most ill-humoured of all people. God giveth thee this good land, not for thy righteousness, for thou art a stiff-necked people, Deut. ix. 6. And Moses tells them there (v. 24), You have been rebellious against the Lord from the day that I knew you. They were not suppled, nor washed, nor swaddled; they were not at all tractable or manageable, nor cast into any good shape. God took them to be his people, not because he saw any thing in them inviting or promising, but so it seemed good in his sight. And it is a very apt illustration of the miserable condition of all the children of men by nature. As for our nativity, in the day that we were born we were shapen in iniquity and conceived in sin, our understandings darkened, our minds alienated from the life of God, polluted with sin, which rendered us loathsome in the eyes of God. Marvel not then that we are told, You must be born again.
Albert Barnes: Notes on the Bible - 1834
16:1: Idolatry is frequently represented by the prophets under the figure of a wife's unfaithfulness to her husband. This image is here so portrayed, as to exhibit the aggravation of Israel's guilt by reason of her origin and early history. The original abode of the progenitors of the race was the land of Canaan, defiled with idolatry and moral corruption. Israel itself was like a child born in a polluted land, abandoned from its birth, left by its parents in the most utter neglect to the chance regard of any passer-by. Such was the state of the people in Egypt Eze 16:3-5. On such a child the Lord looked with pity, tended, and adopted it. Under His care it grew up to be comely and beautiful, and the Lord joined it to Himself in that close union, which is figured by the bonds of wedlock. The covenants made under Moses and Joshua represent this alliance Eze 16:6-8. In the reigns of David and Solomon, Israel shone with all the glory of temporal prosperity Eze 16:9-14. The remainder of the history of the people when divided is, in the prophet's eye, a succession of defection and degradation marked by the erection of high places Eze 16:16-20; by unholy alliances with foreign nations Eze 16:26-33. Such sins were soon to meet their due punishment. As an unfaithful wife was brought before the people, convicted, and stoned, so should the Lord make His people a gazing-stock to all the nations round about, deprive them of all their possessions and of their city, and cast them forth as exiles to be spoiled and destroyed in a foreign land Eze 16:35-43.
Carl Friedrich Keil and Franz Delitzsch
16:1
Israel, by nature unclean, miserable, and near to destruction (Ezek 16:3-5), is adopted by the Lord and clothed in splendour (Ezek 16:6-14). Ezek 16:1 and Ezek 16:2 form the introduction. - Ezek 16:1. And the word of Jehovah came to me, saying, Ezek 16:2. Son of man, show Jerusalem her abominations. - The "abominations" of Jerusalem are the sins of the covenant nation, which were worse than the sinful abominations of Canaan and Sodom. The theme of this word of God is the declaration of these abominations. To this end the nation is first of all shown what it was by nature. - Ezek 16:3. And say, Thus saith the Lord Jehovah to Jerusalem, Thine origin and thy birth are from the land of the Canaanites; thy father was the Amorite, and thy mother a Hittite. Ezek 16:4. And as for thy birth, in the day of thy birth thy navel was not cut, and thou wast not bathed in water for cleansing; and not rubbed with salt, and not wrapped in bandages. Ezek 16:5. No eye looked upon thee with pity, to do one of these to thee in compassion; but thou wast cast into the field, in disgust at thy life, on the day of thy birth. - According to the allegory, which runs through the whole chapter, the figure adopted to depict the origin of the Israelitish nation is that Jerusalem, the existing representative of the nation, is described as a child, born of Canaanitish parents, mercilessly exposed after its birth, and on the point of perishing. Hitzig and Kliefoth show that they have completely misunderstood the allegory, when they not only explain the statement concerning the descent of Jerusalem, in Ezek 16:3, as relating to the city of that name, but restrict it to the city alone, on the ground that "Israel as a whole was not of Canaanitish origin, whereas the city of Jerusalem was radically a Canaanitish, Amoritish, and Hittite city." But were not all the cities of Israel radically Canaanaean? Or was Israel not altogether, but only half, of Aramaean descent? Regarded merely as a city, Jerusalem was neither of Amoritish nor Hittite origin, but simply a Jebusite city. And it is too obvious to need any proof, that the prophetic word does not refer to the city as a city, or to the mass of houses; but that Jerusalem, as the capital of the kingdom of Judah at that time, so far as its inhabitants were concerned, represents the people of Israel, or the covenant nation. It was not the mass of houses, but the population, - which was the foundling, - that excited Jehovah's compassion, and which He multiplied into myriads (Ezek 16:7), clothed in splendour, and chose as the bride with whom He concluded a marriage covenant. The descent and birth referred to are not physical, but spiritual descent. Spiritually, Israel sprang from the land of the Canaanites; and its father was the Amorite ad its mother a Hittite, in the same sense in which Jesus said to the Jews, "Ye are of your father the devil" (Jn 8:44). The land of the Canaanites is mentioned as the land of the worst heathen abominations; and from among the Canaanitish tribes, the Amorites and Hittites are mentioned as father and mother, not because the Jebusites are placed between the two, in Num 13:29, as Hitzig supposes, but because they were recognised as the leaders in Canaanitish ungodliness. The iniquity of the Amorites (האמרי) was great even in Abraham's time, though not yet full or ripe for destruction (Gen 15:16); and the daughters of Heth, whom Esau married, caused Rebekah great bitterness of spirit (Gen 27:46). These facts furnish the substratum for our description. And they also help to explain the occurrence of האמרי with the article, and חתּית without it. The plurals מכרתיך and מלדתיך also point to spiritual descent; for physical generation and birth are both acts that take place once for all. מכרה or מכוּרה (Ezekiel 21:35; Ezek 29:14) is not the place of begetting, but generation itself, from כּוּר = כּרה, to dig = to beget (cf. Is 51:1). It is not equivalent to מקוּר, or a plural corresponding to the Latin natales, origines. תולדת: birth.
Ezek 16:4 and Ezek 16:5 describe the circumstances connected with the birth. וּמלדתיך (Ezek 16:4) stands at the head as an absolute noun. At the birth of the child it did not receive the cleansing and care which were necessary for the preservation and strengthening of its life, but was exposed without pity. The construction הוּלדת אותך (the passive, with an accusative of the object) is the same as in Gen 40:20, and many other passages of the earlier writings. כּרּת: for כּרת (Judg 6:28), Pual of כּרת; and שרּּך: from שׁר, with the reduplication of the r, which is very rare in Hebrew (vid., Ewald, 71). By cutting the navel-string, the child is liberated after birth from the blood of the mother, with which it was nourished in the womb. If the cutting be neglected, as well as the tying of the navel-string, which takes place at the same time, the child must perish when the decomposition of the placenta begins. The new-born child is then bathed, to cleanse it from the impurities attaching to it. משׁעי cannot be derived from שׁעה = שׁעע; because neither the meaning to see, to look (שׁעה), nor the other meaning to smear (שׁעע), yields a suitable sense. Jos. Kimchi is evidently right in deriving it from משׁע, in Arabic m_', 2 and 4, to wipe off, cleanse. The termination י is the Aramaean form of the absolute state, for the Hebrew משׁעית, cleansing (cf. Ewald, 165a). After the washing, the body was rubbed with salt, according to a custom very widely spread in ancient times, and still met with here and there in the East (vid., Hieron. ad h. l. Galen, de Sanit. i. 7; Troilo Reisebeschr. p. 721); and that not merely for the purpose of making the skin drier and firmer, or of cleansing it more thoroughly, but probably from a regard to the virtue of salt as a protection from putrefaction, "to express in a symbolical manner a hope and desire for the vigorous health of the child" (Hitzig and Hvernick). And, finally, it was bound round with swaddling-clothes. Not one of these things, so indispensable to the preservation and strengthening of the child, was performed in the case of Israel at the time of its birth from any feeling of compassionate love (להמלה, infinitive, to show pity or compassion towards it); but it was cast into the field, i.e., exposed, in order that it might perish בּגועל in disgust at thy life (compare גּעל, to thrust away, reject, despise, Lev 26:11; Lev 15:30). The day of the birth of Jerusalem, i.e., of Israel, was the period of its sojourn in Egypt, where Israel as a nation was born, - the sons of Jacob who went down to Egypt having multiplied into a nation. The different traits in this picture are not to be interpreted as referring to historical peculiarities, but have their explanation in the totality of the figure. At the same time, they express much more than "that Israel not only stood upon a level with all other nations, so far as its origin and its nature were concerned, but was more helpless and neglected as to both its nature and its natural advantages, possessing a less gifted nature than other nations, and therefore inferior to the rest" (Kliefoth). The smaller gifts, or humbler natural advantages, are thoughts quite foreign to the words of the figure as well as to the context. Both the Canaanitish descent and the merciless exposure of the child point to a totally different point of view, as indicated by the allegory. The Canaanitish descent points to the moral depravity of the nature of Israel; and the neglected condition of the child is intended to show how little there was in the heathen surroundings of the youthful Israel in Canaan and Egypt that was adapted to foster its life and health, or to educate Israel and fit it for its future destination. To the Egyptians the Israelites were an abomination, as a race of shepherds; and not long after the death of Joseph, the Pharaohs began to oppress the growing nation.
John Gill
16:1 Again the word of the Lord came unto me, saying. The word of prophecy from the Lord, as the Targum; the following representation was made to him under a spirit of prophecy.
16:216:2: Որդի մարդոյ, դի՛ր վկայութիւն Երուսաղեմի զանօրէնութեանց նորա,
2 «Մարդո՛ւ որդի, իրազե՛կ դարձրու Երուսաղէմին իր անօրէնութիւնների մասին եւ ասա՛.
2 «Որդի՛ մարդոյ, Երուսաղէմին գիտցո՛ւր իր պղծութիւնները
Որդի մարդոյ, դիր վկայութիւն Երուսաղեմի զանօրէնութեանց նորա:

16:2: Որդի մարդոյ, դի՛ր վկայութիւն Երուսաղեմի զանօրէնութեանց նորա,
2 «Մարդո՛ւ որդի, իրազե՛կ դարձրու Երուսաղէմին իր անօրէնութիւնների մասին եւ ասա՛.
2 «Որդի՛ մարդոյ, Երուսաղէմին գիտցո՛ւր իր պղծութիւնները
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16:216:2 сын человеческий! выскажи Иерусалиму мерзости его
16:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human διαμάρτυραι διαμαρτυρομαι protest τῇ ο the Ιερουσαλημ ιερουσαλημ Jerusalem τὰς ο the ἀνομίας ανομια lawlessness αὐτῆς αυτος he; him
16:2 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind הֹודַ֥ע hôḏˌaʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem אֶת־ ʔeṯ- אֵת [object marker] תֹּועֲבֹתֶֽיהָ׃ tôʕᵃvōṯˈeʸhā תֹּועֵבָה abomination
16:2. fili hominis notas fac Hierusalem abominationes suasSon of man, make known to Jerusalem her abominations.
2. Son of man, cause Jerusalem to know her abominations,
16:2. “Son of man, make known to Jerusalem her abominations.
16:2. Son of man, cause Jerusalem to know her abominations,
Son of man, cause Jerusalem to know her abominations:

16:2 сын человеческий! выскажи Иерусалиму мерзости его
16:2
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
διαμάρτυραι διαμαρτυρομαι protest
τῇ ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
τὰς ο the
ἀνομίας ανομια lawlessness
αὐτῆς αυτος he; him
16:2
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
הֹודַ֥ע hôḏˌaʕ ידע know
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
אֶת־ ʔeṯ- אֵת [object marker]
תֹּועֲבֹתֶֽיהָ׃ tôʕᵃvōṯˈeʸhā תֹּועֵבָה abomination
16:2. fili hominis notas fac Hierusalem abominationes suas
Son of man, make known to Jerusalem her abominations.
16:2. “Son of man, make known to Jerusalem her abominations.
16:2. Son of man, cause Jerusalem to know her abominations,
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Adam Clarke: Commentary on the Bible - 1831
16:2: Cause Jerusalem to know her abominations - And such a revelation of impurity never was seen before or since. Surely the state of the Jews, before the Babylonish captivity, was the most profligate and corrupt of all the nations of the earth. This chapter contains God's manifesto against this most abominable people; and although there are many metaphors here, yet all is not metaphorical. Where there was so much idolatry, there must have been adulteries, fornications, prostitutions, and lewdness of every description. The description of the prophet is sufficiently clear, except where there is a reference to ancient and obsolete customs. What a description of crimes! The sixth satire of Juvenal is its counterpart. General remarks are all that a commentator is justified in bestowing on this very long, very circumstantial, and caustic invective. For its key, see on Eze 16:13 (note) and Eze 16:63 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: cause: Eze 20:4, Eze 22:2, Eze 23:36, Eze 33:7-9; Isa 58:1; Hos 8:1
abominations: Eze 8:9-17
John Gill
16:2 Son of man, cause Jerusalem to know her abominations. That is, the inhabitants of Jerusalem, as the Targum; these are mentioned instead of the whole body of the people, because that Jerusalem was the metropolis of the nation, whose sins were very many and heinous: called "abominations", because abominable to God, and rendered them so to him; particularly their idolatries are meant; which, though committed by them, and so must be known to them, yet were not owned, confessed, and repented of by them, they not being convinced of the evil of them; in order to which the prophet is bid to set them before them, and show them the evil nature of them; and which he might do by writing to them, for he himself was now in Chaldea with the captives there. The Targum is,
"son of man, reprove the inhabitants of Jerusalem, and show them their abominations.''
Robert Jamieson, A. R. Fausset and David Brown
16:2 DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
cause Jerusalem to know--Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.
16:316:3: եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր ցԵրուսաղէմ. Արմատ քո եւ ծնունդ քո յերկրէն Քանանացւոց. եւ հայր քո Ամովրհացի, եւ մայր քո Քետացի.
3 “Այսպէս է ասում Ամենակալ Տէրը Երուսաղէմին. քո արմատն ու ծնունդը քանանացիների երկրից են. հայրդ ամորհացի է, մայրդ՝ քետացի հիթիթ:
3 Ու ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ Երուսաղէմին.‘Քու սկիզբդ ու ծնունդդ Քանանացիներու երկրէն էր, Քու հայրդ Ամօրհացի ու մայրդ Քետացի էր։
եւ ասասցես. Այսպէս ասէ Ադոնայի Տէր ցԵրուսաղէմ. Արմատ քո եւ ծնունդ քո յերկրէն Քանանացւոց, եւ հայր քո Ամովրհացի եւ մայր քո Քետացի:

16:3: եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր ցԵրուսաղէմ. Արմատ քո եւ ծնունդ քո յերկրէն Քանանացւոց. եւ հայր քո Ամովրհացի, եւ մայր քո Քետացի.
3 “Այսպէս է ասում Ամենակալ Տէրը Երուսաղէմին. քո արմատն ու ծնունդը քանանացիների երկրից են. հայրդ ամորհացի է, մայրդ՝ քետացի հիթիթ:
3 Ու ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ Երուսաղէմին.‘Քու սկիզբդ ու ծնունդդ Քանանացիներու երկրէն էր, Քու հայրդ Ամօրհացի ու մայրդ Քետացի էր։
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16:316:3 и скажи: так говорит Господь Бог {дщери} Иерусалима: твой корень и твоя родина в земле Ханаанской; отец твой Аморрей, и мать твоя Хеттеянка;
16:3 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master τῇ ο the Ιερουσαλημ ιερουσαλημ Jerusalem ἡ ο the ῥίζα ριζα root σου σου of you; your καὶ και and; even ἡ ο the γένεσίς γενεσις nativity; manner of birth σου σου of you; your ἐκ εκ from; out of γῆς γη earth; land Χανααν χανααν Chanaan; Khanaan ὁ ο the πατήρ πατηρ father σου σου of you; your Αμορραῖος αμορραιος and; even ἡ ο the μήτηρ μητηρ mother σου σου of you; your Χετταία χετταια Chettaia; Khettea
16:3 וְ wᵊ וְ and אָמַרְתָּ֞ ʔāmartˈā אמר say כֹּה־ kō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH לִ li לְ to יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem מְכֹרֹתַ֨יִךְ֙ mᵊḵōrōṯˈayiḵ מְכוּרָה origin וּ û וְ and מֹ֣לְדֹתַ֔יִךְ mˈōlᵊḏōṯˈayiḵ מֹולֶדֶת offspring מֵ mē מִן from אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth הַֽ hˈa הַ the כְּנַעֲנִ֑י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite אָבִ֥יךְ ʔāvˌîḵ אָב father הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite וְ wᵊ וְ and אִמֵּ֥ךְ ʔimmˌēḵ אֵם mother חִתִּֽית׃ ḥittˈîṯ חִתִּי Hittite
16:3. et dices haec dicit Dominus Deus Hierusalem radix tua et generatio tua de terra chananea pater tuus Amorreus et mater tua CettheaAnd thou shalt say: Thus saith the Lord God to Jerusalem: Thy root, and thy nativity is of the land of Chanaan, thy father was an Amorrhite, and thy mother a Cethite.
3. and say, Thus saith the Lord GOD unto Jerusalem: Thy birth and thy nativity is of the land of the Canaanite; the Amorite was thy father, and thy mother was an Hittite.
16:3. And you shall say: Thus says the Lord God to Jerusalem: Your root and your lineage is from the land of Canaan; your father was an Amorite, and your mother was a Cethite.
16:3. And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity [is] of the land of Canaan; thy father [was] an Amorite, and thy mother an Hittite.
And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity [is] of the land of Canaan; thy father [was] an Amorite, and thy mother an Hittite:

16:3 и скажи: так говорит Господь Бог {дщери} Иерусалима: твой корень и твоя родина в земле Ханаанской; отец твой Аморрей, и мать твоя Хеттеянка;
16:3
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τῇ ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
ο the
ῥίζα ριζα root
σου σου of you; your
καὶ και and; even
ο the
γένεσίς γενεσις nativity; manner of birth
σου σου of you; your
ἐκ εκ from; out of
γῆς γη earth; land
Χανααν χανααν Chanaan; Khanaan
ο the
πατήρ πατηρ father
σου σου of you; your
Αμορραῖος αμορραιος and; even
ο the
μήτηρ μητηρ mother
σου σου of you; your
Χετταία χετταια Chettaia; Khettea
16:3
וְ wᵊ וְ and
אָמַרְתָּ֞ ʔāmartˈā אמר say
כֹּה־ kō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH
לִ li לְ to
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
מְכֹרֹתַ֨יִךְ֙ mᵊḵōrōṯˈayiḵ מְכוּרָה origin
וּ û וְ and
מֹ֣לְדֹתַ֔יִךְ mˈōlᵊḏōṯˈayiḵ מֹולֶדֶת offspring
מֵ מִן from
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
הַֽ hˈa הַ the
כְּנַעֲנִ֑י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
אָבִ֥יךְ ʔāvˌîḵ אָב father
הָ הַ the
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
וְ wᵊ וְ and
אִמֵּ֥ךְ ʔimmˌēḵ אֵם mother
חִתִּֽית׃ ḥittˈîṯ חִתִּי Hittite
16:3. et dices haec dicit Dominus Deus Hierusalem radix tua et generatio tua de terra chananea pater tuus Amorreus et mater tua Cetthea
And thou shalt say: Thus saith the Lord God to Jerusalem: Thy root, and thy nativity is of the land of Chanaan, thy father was an Amorrhite, and thy mother a Cethite.
16:3. And you shall say: Thus says the Lord God to Jerusalem: Your root and your lineage is from the land of Canaan; your father was an Amorite, and your mother was a Cethite.
16:3. And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity [is] of the land of Canaan; thy father [was] an Amorite, and thy mother an Hittite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Пророк мог сказать об Иерусалиме, что он происхождения ханаанского, на том основании, что первоначально он был ханаанским, именно иевусейским городом; да и колено Иудино с самого начала приняло в себя много не израильских элементов. Но выражение имеет не столько этнографический, сколько религиозный смысл и относится к народу в целом: все религиозные и нравственные склонности у Израиля таковы, как будто он был ханаанского происхождения; он духовный сын Ханаана; ср. Ис I:10; Ин VIII:44. Пророк Иезекииль здесь предвосхищает Иоанна Крестителя и Спасителя в борьбе с еврейской гордостью благочестивыми предками, особенно Авраамом, следы которой хотя не такие сильные, как во время Христа, указывает напр., Иез XXIII:27. Сам Иезекииль об этих предках, как ни часто был к тому повод, говорит только совершенно случайно: XXVIII:25; XXXVII:25, что и вполне естественно при учении XVIII гл. Из ханаанских народов у пророка названы главнейшие аморреи и хеттеи в качестве представителей всех. Аморреи, хотя жили и по ту сторону Иордана, но главным образом по эту и именно в области колена Иудина (Втор I:19: и д. Нав X:5); наиболее могущественный и развитый из ханаанских народов, он поэтому был и более других испорчен, и должно быть дал из себя Содом и Гоморру, хотя при Аврааме “мера беззакония его еще не исполнилась” (Быт XV:16); именем его часто называются все ханаанские племена. Хеттеи по египетским и ассирийским известиям жили между Евфратом и Оронтом, но сфера их влияния простиралась и на Ханаан, который со времени Саргона включался ассириянами в понятие “Хати”, “Хеттей”; во всяком случае хеттеи жили севернее аморреев и иевусейский Иерусалим может быть приходился на границе этих двух племен; хеттеянкой была жена Исава, причинявшая огорчение Ревекке (Быт XXVII:46). “Корень” соответствует “отец”, “родина” - “мать”.
Adam Clarke: Commentary on the Bible - 1831
16:3: Thy birth and thy nativity is of the land of Canaan - It would dishonor Abraham to say that you sprung from him: ye are rather Canaanites than Israelites. The Canaanites were accursed; so are ye.
Thy father was an Amorite, and thy mother a Hittite - These tribes were the most famous, and probably the most corrupt, of all the Canaanites. So Isaiah calls the princes of Judah rulers of Sodom, Isa 1:10; and John the Baptist calls the Pharisees a generation or brood of vipers, Mat 3:7. There is a fine specimen of this kind of catachresis in Dido's invective against Aeneas: -
Nec tibi Diva parens, generis nec
Dardanus auctor, Perflde;
sed duris genuit te cautibus horrens
Caucasus, Hyrcanaeque admorunt ubera tigres.
Aen. lib. 4:365.
"False as thou art, and more than false, forsworn;
Not sprung from noble blood, nor goddess born:
But hewn from hardened entrails of a rock, -
And rough Hyrcanian tigers gave thee suck."
Dryden.
This is strong: but the invective of the prophet exceeds it far. It is the essence of degradation to its subject; and shows the Jews to be as base and contemptible as they were abominable and disgusting.
Albert Barnes: Notes on the Bible - 1834
16:3: Birth - See the margin; the word represents "origin" under the figure of "cutting out stone from a quarry" (compare Isa 51:1).
An Amorite - the Amorite, a term denoting the whole people. The Amorites, being a principal branch of the Canaanites, are often taken to represent the whole stock Gen 15:16; Kg2 21:11.
An Hittite - Compare Gen 26:34. The main idea is that the Israelites by their doings proved themselves to be the very children of the idolatrous nations who once occupied the land of Canaan. Compare Deu 20:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: Thy birth: Heb. Thy cutting out, or habitation, Eze 16:45, Eze 21:30; Gen 11:25, Gen 11:29; Jos 24:14; Neh 9:7; Isa 1:10, Isa 51:1, Isa 51:2; Mat 3:7, Mat 11:24; Luk 3:7; Joh 8:44; Eph 2:3; Jo1 3:10
Amorite: Gen 15:16; Deu 20:17; Kg1 21:26; Kg2 21:11
Hittite: Ezr 9:1
Geneva 1599
16:3 And say, Thus saith the Lord GOD to Jerusalem; Thy birth and thy nativity [is] of the land (a) of Canaan; thy father [was] an Amorite, and thy mother an Hittite.
(a) You boast to be of the seed of Abraham, but you are degenerate and follow the abominations of the wicked Canaanites as children do the manners of their fathers, (Is 1:4, Is 57:3).
John Gill
16:3 And say, thus saith the Lord God unto Jerusalem,.... To the inhabitants of Jerusalem, as the Targum:
thy birth and thy nativity is of the land of Canaan; here the Jewish ancestors for a time dwelt and sojourned, Abraham, Isaac, and Jacob; and so the Targum, Jarchi, Kimchi, and Ben Melech, interpret the first word, "thy habitation" or "sojourning" (f): but whereas it follows, "and thy nativity", this does not solve the difficulty; which may be said to be of the land of Canaan, because their ancestors were born here; for though Abraham was a Chaldean he was called out of Chaldea into the land of Canaan, where Isaac was born; and so was Jacob, the father of the twelve tribes; besides, the Israelites were the successors of the Canaanites in their land, and so seemed to descend from them; and it is not unusual for such to be reckoned the children of those whom they succeed; to which may be added, that they were like to the Canaanites in their manners, particularly in their idolatries; and so their children, as such, are said to be the offspring and descendants of those whose examples they follow, or whom they imitate; see the history of Susannah in the Apocrypha:
"So he put him aside, and commanded to bring the other, and said unto him, O thou seed of Chanaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thine heart.'' (Susannah 1:56)
thy father was an Amorite, and thy mother an Hittite; Abraham and Sarah, who were, properly speaking, the one the father, the other the mother, of the Jewish nation, were Chaldeans; and neither Amorites nor Hittites; yet, because they dwelt among them; are so called; and especially since before their conversion they were idolaters, as those were; besides, the Jews who descended from Judah, and from whom they have their name, very probably sprung from ancestors who might be Amorites and Hittites: since Judah married the daughter of a Canaanite, and such an one seems to be Tamar, he took for his son Er, and by whom he himself had two sons, Pharez and Zarah, from the former of which the kings of Judah lineally descended, Gen 37:2; besides, the Jews were the successors of these people, and possessed their land, and imitated them in their wicked practices, Amos 2:10; and these two, the Amorite and Hittite, of all the seven nations, are mentioned, because they were the worst, and the most wicked, Gen 15:16. The Jews (g) say Terah the father of Abraham, and his ancestors, came from Canaan.
(f) "habitationes tuae", Pagninus, Calvin; "mansiones tuae", Montanus; "habitatio tua", Vatablus, Grotius; so R. Sol. Urbin. Ohel Moed, fol. 30. 1. (g) T. Bab. Sanhedrin, fol. 44. 2. & Gloss. in ib.
John Wesley
16:3 Jerusalem - The whole race of the Jews. Thy birth - Thy root whence thou didst spring. Thy father - Abraham, before God called him, (as his father and kindred) worshipped strange gods beyond the river, Josh 24:14. An Amorite - This comprehended all the rest of the cursed nations.
Robert Jamieson, A. R. Fausset and David Brown
16:3 birth . . . nativity--thy origin and birth; literally, "thy diggings" (compare Is 51:1) "and thy bringings forth."
of . . . Canaan--in which Abraham, Isaac, and Jacob sojourned before going to Egypt, and from which thou didst derive far more of thy innate characteristics than from the virtues of those thy progenitors (Ezek 21:30).
an Amorite . . . an Hittite--These, being the most powerful tribes, stand for the whole of the Canaanite nations (compare Josh 1:4; Amos 2:9), which were so abominably corrupt as to have been doomed to utter extermination by God (Lev 18:24-25, Lev 18:28; Deut 18:12). Translate rather, "the Amorite . . . the Canaanite," that is, these two tribes personified; their wicked characteristics, respectively, were concentrated in the parentage of Israel (Gen 15:16). "The Hittite" is made their "mother"; alluding to Esau's wives, daughters of Heth, whose ways vexed Rebekah (Gen 26:34-35; Gen 27:46), but pleased the degenerate descendants of Jacob, so that these are called, in respect of morals, children of the Hittite (compare Ezek 16:45).
16:416:4: եւ ծնունդն քո յորում աւուր ծնար՝ ո՛չ ոք եհար զպորտ քո, եւ ո՛չ պնդեցին զստինս քո. եւ ջրով ո՛չ լուացար ՚ի փրկութիւն, եւ աղիւ ո՛չ յաղեցար, եւ ՚ի խանձարուրս ո՛չ պատեցար[12495]։ [12495] ՚Ի բազումս պակասի. Ծնար, ոչ ոք եհար զպորտ քո. եւ ո՛չ պնդ՛՛։ Ուր օրինակ մի. Ոչ ոք եհատ զպորտ։ Զոր եւ երկու այլ օրինակք ՚ի լուս՛՛. միայն նշանակեն՝ Ակ. այսինքն՝ Ակիւղաս։ Ոչ հատաւ պորտ քո։
4 Քո ծննդի ժամանակ, այն օրը, երբ ծնուեցիր, ոչ ոք պորտդ չկտրեց. քեզ սնուցող ստինքը չամրացրին. ջրով չլուացուեցիր՝ փրկուելու[27] համար, ոչ էլ աղով աղուեցիր. խանձարուրների մէջ չփաթաթուեցիր:[27] 27. Եբրայերէն՝ մաքրուելու:
4 Քու ծնունդդ այսպէս էր։Քու ծնած օրդ պորտդ չկտրուեցաւ Ու մաքրուելու համար ջուրով չլուացուեցար Եւ աղով չաղուեցար ու խանձարուրով չփաթթուեցար։
Եւ ծնունդն քո` յորում աւուր ծնար, ոչ ոք եհար զպորտ քո, [264]եւ ոչ պնդեցին զստինս քո.`` եւ ջրով ոչ լուացար ի [265]փրկութիւն, եւ աղիւ ոչ յաղեցար, եւ ի խանձարուրս ոչ պատեցար:

16:4: եւ ծնունդն քո յորում աւուր ծնար՝ ո՛չ ոք եհար զպորտ քո, եւ ո՛չ պնդեցին զստինս քո. եւ ջրով ո՛չ լուացար ՚ի փրկութիւն, եւ աղիւ ո՛չ յաղեցար, եւ ՚ի խանձարուրս ո՛չ պատեցար[12495]։
[12495] ՚Ի բազումս պակասի. Ծնար, ոչ ոք եհար զպորտ քո. եւ ո՛չ պնդ՛՛։ Ուր օրինակ մի. Ոչ ոք եհատ զպորտ։ Զոր եւ երկու այլ օրինակք ՚ի լուս՛՛. միայն նշանակեն՝ Ակ. այսինքն՝ Ակիւղաս։ Ոչ հատաւ պորտ քո։
4 Քո ծննդի ժամանակ, այն օրը, երբ ծնուեցիր, ոչ ոք պորտդ չկտրեց. քեզ սնուցող ստինքը չամրացրին. ջրով չլուացուեցիր՝ փրկուելու[27] համար, ոչ էլ աղով աղուեցիր. խանձարուրների մէջ չփաթաթուեցիր:
[27] 27. Եբրայերէն՝ մաքրուելու:
4 Քու ծնունդդ այսպէս էր։Քու ծնած օրդ պորտդ չկտրուեցաւ Ու մաքրուելու համար ջուրով չլուացուեցար Եւ աղով չաղուեցար ու խանձարուրով չփաթթուեցար։
zohrab-1805▾ eastern-1994▾ western am▾
16:416:4 при рождении твоем, в день, когда ты родилась, пупа твоего не отрезали, и водою ты не была омыта для очищения, и солью не была осолена, и пеленами не повита.
16:4 καὶ και and; even ἡ ο the γένεσίς γενεσις nativity; manner of birth σου σου of you; your ἐν εν in ᾗ ος who; what ἡμέρᾳ ημερα day ἐτέχθης τικτω give birth; produce οὐκ ου not ἔδησαν δεω bind; tie τοὺς ο the μαστούς μαστος breast σου σου of you; your καὶ και and; even ἐν εν in ὕδατι υδωρ water οὐκ ου not ἐλούσθης λουω bathe οὐδὲ ουδε not even; neither ἁλὶ αλς salt ἡλίσθης αλιζω salt καὶ και and; even σπαργάνοις σπαργανον not ἐσπαργανώθης σπαργανοω bundle up
16:4 וּ û וְ and מֹולְדֹותַ֗יִךְ môlᵊḏôṯˈayiḵ מֹולֶדֶת offspring בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day הוּלֶּ֤דֶת hûllˈeḏeṯ ילד bear אֹתָךְ֙ ʔōṯāḵ אֵת [object marker] לֹֽא־ lˈō- לֹא not כָרַּ֣ת ḵorrˈaṯ כרת cut שָׁרֵּ֔ךְ šorrˈēḵ שֹׁר navel וּ û וְ and בְ vᵊ בְּ in מַ֥יִם mˌayim מַיִם water לֹֽא־ lˈō- לֹא not רֻחַ֖צְתְּ ruḥˌaṣt רחץ wash לְ lᵊ לְ to מִשְׁעִ֑י mišʕˈî מִשְׁעִי [uncertain] וְ wᵊ וְ and הָמְלֵ֨חַ֙ homlˈēₐḥ מלח salt לֹ֣א lˈō לֹא not הֻמְלַ֔חַתְּ humlˈaḥat מלח salt וְ wᵊ וְ and הָחְתֵּ֖ל hoḥtˌēl חתל swaddle לֹ֥א lˌō לֹא not חֻתָּֽלְתְּ׃ ḥuttˈālt חתל swaddle
16:4. et quando nata es in die ortus tui non est praecisus umbilicus tuus et in aqua non es lota in salutem nec sale salita nec involuta pannisAnd when thou wast born, in the day of thy nativity thy navel was not cut, neither wast thou washed with water for thy health, nor salted with salt, nor swaddled with clouts.
4. And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to cleanse thee; thou wast not salted at all, nor swaddled at all.
16:4. And when you were born, on the day of your nativity, your umbilical cord was not cut, and you were not washed with water for health, nor salted with salt, nor wrapped with cloths.
16:4. And [as for] thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple [thee]; thou wast not salted at all, nor swaddled at all.
And [as for] thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple [thee]; thou wast not salted at all, nor swaddled at all:

16:4 при рождении твоем, в день, когда ты родилась, пупа твоего не отрезали, и водою ты не была омыта для очищения, и солью не была осолена, и пеленами не повита.
16:4
καὶ και and; even
ο the
γένεσίς γενεσις nativity; manner of birth
σου σου of you; your
ἐν εν in
ος who; what
ἡμέρᾳ ημερα day
ἐτέχθης τικτω give birth; produce
οὐκ ου not
ἔδησαν δεω bind; tie
τοὺς ο the
μαστούς μαστος breast
σου σου of you; your
καὶ και and; even
ἐν εν in
ὕδατι υδωρ water
οὐκ ου not
ἐλούσθης λουω bathe
οὐδὲ ουδε not even; neither
ἁλὶ αλς salt
ἡλίσθης αλιζω salt
καὶ και and; even
σπαργάνοις σπαργανον not
ἐσπαργανώθης σπαργανοω bundle up
16:4
וּ û וְ and
מֹולְדֹותַ֗יִךְ môlᵊḏôṯˈayiḵ מֹולֶדֶת offspring
בְּ bᵊ בְּ in
יֹ֨ום yˌôm יֹום day
הוּלֶּ֤דֶת hûllˈeḏeṯ ילד bear
אֹתָךְ֙ ʔōṯāḵ אֵת [object marker]
לֹֽא־ lˈō- לֹא not
כָרַּ֣ת ḵorrˈaṯ כרת cut
שָׁרֵּ֔ךְ šorrˈēḵ שֹׁר navel
וּ û וְ and
בְ vᵊ בְּ in
מַ֥יִם mˌayim מַיִם water
לֹֽא־ lˈō- לֹא not
רֻחַ֖צְתְּ ruḥˌaṣt רחץ wash
לְ lᵊ לְ to
מִשְׁעִ֑י mišʕˈî מִשְׁעִי [uncertain]
וְ wᵊ וְ and
הָמְלֵ֨חַ֙ homlˈēₐḥ מלח salt
לֹ֣א lˈō לֹא not
הֻמְלַ֔חַתְּ humlˈaḥat מלח salt
וְ wᵊ וְ and
הָחְתֵּ֖ל hoḥtˌēl חתל swaddle
לֹ֥א lˌō לֹא not
חֻתָּֽלְתְּ׃ ḥuttˈālt חתל swaddle
16:4. et quando nata es in die ortus tui non est praecisus umbilicus tuus et in aqua non es lota in salutem nec sale salita nec involuta pannis
And when thou wast born, in the day of thy nativity thy navel was not cut, neither wast thou washed with water for thy health, nor salted with salt, nor swaddled with clouts.
16:4. And when you were born, on the day of your nativity, your umbilical cord was not cut, and you were not washed with water for health, nor salted with salt, nor wrapped with cloths.
16:4. And [as for] thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple [thee]; thou wast not salted at all, nor swaddled at all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Израиль в начале своего существования подобен был подкидышу, выброшенному как он вышел из чрева матери, лишенному самых необходимых для сохранения жизни первых забот. Ребенок, у которого “не отрезали” или плохо отрезали “пуп”, может погибнуть, когда начнется разложение последа. LXX вместо этой естественной и сильной мысли имеют “странное” (Кречм.): “не обязаша сосец твоих” (не названа ли так здесь пуповина за ее роль в питании плода?). - “Водою ты не была омыта для очищения”. Последнее слово предположительный перевод темного евр. слова (“лемишьи”), не передаваемого греч., но слав. по Акиле, Феодотиону и Вульгате: “во спасение”, т. е. для сохранения жизни. - “Солью не была осилена”. “Нежные тела детей, пока они сохраняют еще теплоту матернего чрева и первым плачем отзываются на начало многотрудной жизни, обыкновенно солятся акушерками, чтобы сделать суше и сжать” (блаж. Иероним). Этот обычай, упоминаемый Галеном, и теперь в употреблении на Востоке; феллахи думают, что дитя через это укрепляется и закаляется (Nowack. Archaol, I, § 28). Кроме диэтетического, он мог иметь и символическое значение, служа выражением пожелания здоровой бодрости новорожденному или указывая на вступление его в завет с Богом, который Ветхий Завет называется иногда “заветом соли” (Лев II:13; Чис XVIII:19; 2: Пар XIII:5). Что касается смысла этой аллегории по отношению к Израилю, то надо заметить, прежде всего, что в притче не каждая частность должна иметь символическое значение и заключать какую-либо мысль. Так и в этом изображении первоначальной судьбы Израиля может заключаться лишь та общая мысль, что Израиль на первых порах своей истории, напр., во время египетского рабства, был беспомощнее, чем другие народы, и если б его не взял под свое попечение Бог, то погиб бы, как брошенный на произвол судьбы ребенок. Может разуметься здесь и то время, когда Израиль был еще семейством Иакова, едва не погибшим от голода.
Adam Clarke: Commentary on the Bible - 1831
16:4: As for thy nativity, etc. - This verse refers to what is ordinarily done for every infant on its birth. The umbilical cord, by which it received all its nourishment while in the womb, being no longer necessary, is cut at a certain distance from the abdomen: on this part a knot is tied, which firmly uniting the sides of the tubes, they coalesce, and incarnate together. The extra part of the cord on the outside of the ligature, being cut off from the circulation by which it was originally fed, soon drops off, and the part where the ligature was is called the navel. In many places, when this was done, the infant was plunged into cold water; in all cases washed, and sometimes with a mixture of salt and water, in order to give a greater firmness to the skin, and constringe the pores. The last process was swathing the body, to support mechanically the tender muscles till they should acquire sufficient strength to support the body. But among savages this latter process is either wholly neglected, or done very slightly: and the less it is done, the better for the infant; as this kind of unnatural compression greatly impedes the circulation of the blood, the pulsation of the heart, and the due inflation of the lungs; respiration, in many cases, being rendered oppressive by the tightness of these bandages.
Albert Barnes: Notes on the Bible - 1834
16:4: To supple thee - i. e., to cleanse thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: for: Eze 20:8, Eze 20:13; Gen 15:13; Exo 1:11-14, Exo 2:23, Exo 2:24, Exo 5:16-21; Deu 5:6, Deu 15:15; Jos 24:2; Neh 9:7-9; Hos 2:3; Act 7:6, Act 7:7
to supple thee: or, when I looked upon thee
nor: Lam 2:20 *marg. Lam 2:22; Luk 2:7, Luk 2:12
Geneva 1599
16:4 And [as for] thy nativity, in the day thou wast (b) born thy navel was not cut, neither wast thou washed in water to cleanse [thee]; thou wast not salted at all, nor swaddled at all.
(b) When I first brought you out of Egypt and planted you in this land to be my Church.
John Gill
16:4 And as for thy nativity, in the day thou wast born,.... Which refers either to the time when Abraham was called out of Ur of the Chaldeans, who had before been an idolater; or rather to the time when the children of Israel were in Egypt, and there grew and multiplied, and became a numerous body of people; who, upon their coming out of it, were brought into some form, and became a nation or body politic, which may be called the day of their birth as a people; see Hos 2:3;
thy navel was not cut; alluding to what is done to a newborn infant, when the midwife immediately takes care to cut the navel string, by which the child adheres to its mother, and takes in its breath and nourishment in the womb; but now, being of no longer use that way, it is cut and tied up, for the safety both of mother and child, who otherwise would be in great danger; and this denotes the desperate condition the Israelites were in when in Egypt, where they were greatly oppressed and afflicted, and in very imminent danger of being destroyed; to which the Targum refers it:
neither wast thou washed in water to supple thee: which also is done, to an infant as soon as born, to cleanse it from the menstruous blood, to make the flesh sleek, and smooth, and amiable; which, as Kimchi and Ben Melech observe, is done in hot water:
thou wast not salted at all; which was done, either by sprinkling salt upon it, or using salt and water (h), as a detersive of uncleanness, to prevent putrefaction, to dry up the humours, and harden the flesh, and consolidate the parts:
nor swaddled at all; to bring the several members of the body into form and shape; see Lk 2:7; and these things being of necessity to be done immediately, were, as Kimchi observes, lawful to be done even on a sabbath day, according to the traditions of the elders (i).
(h) Vid. Alex. ab Alex. Genial. Dier. l. 2. c. 25. (i) Vid. T. Bab. Sabbat, fol. 129. 2.
John Wesley
16:4 In the day - In the day I called Abraham to leave his idolatry. Salted - Salt was used to purge, dry, and strengthen the new - born child. Nor swaddled - So forlorn was the state of the Jews in their birth, without beauty, without strength, without friend.
Robert Jamieson, A. R. Fausset and David Brown
16:4 Israel's helplessness in her first struggling into national existence, under the image of an infant (Hos 2:3) cast forth without receiving the commonest acts of parental regard. Its very life was a miracle (Ex 1:15-22).
navel . . . not cut--Without proper attention to the navel cord, the infant just born is liable to die.
neither . . . washed in water to supple thee--that is, to make the skin soft. Rather, "for purification"; from an Arabic root [MAURER]. GESENIUS translates as the Margin, "that thou mightest (be presented to thy parents to) be looked upon," as is customary on the birth of a child.
salted--Anciently they rubbed infants with salt to make the skin firm.
16:516:5: Եւ ո՛չ խնայեաց ՚ի քեզ ակն իմ, եւ ո՛չ արարի քեզ ինչ մի յայսմ ամենայնէ զգուշանալ, թէ գուցէ՛ անցանիցէ ինչ ընդ քեզ. եւ ընկեցեալ դնէիր ընդ երեսս դաշտին վասն խոտորնակ մտաց քոց. յաւուրն յորում ծնար[12496] [12496] Օրինակ մի. Եւ ոչ խնայեսցի քեզ ակն իմ։
5 Աչքս էլ քեզ չխնայեց. քեզ չզգուշացրի այն ամենից, որ կարող են քեզ պատահել: Դաշտում շպրտուած էիր քո խոտորնակ մտքերի համար: Այն օրը, երբ դու ծնուեցիր,
5 Աչք մը քեզի չխնայեց, որ քեզի ողորմի Ու այս բաներէն ոեւէ մէկը քեզի ընէ։Բայց ծննդեան օրդ Քու անձիդ գարշութիւնովը դաշտի երեսին վրայ նետուեցար’։
Եւ ոչ խնայեաց ի քեզ [266]ակն իմ, եւ ոչ արարի քեզ ինչ մի յայսմ ամենայնէ զգուշանալ, թէ գուցէ անցանիցէ ինչ ընդ քեզ. եւ`` ընկեցեալ դնէիր ընդ երեսս դաշտին [267]վասն խոտորնակ մտաց քոց`` յաւուրն յորում ծնար:

16:5: Եւ ո՛չ խնայեաց ՚ի քեզ ակն իմ, եւ ո՛չ արարի քեզ ինչ մի յայսմ ամենայնէ զգուշանալ, թէ գուցէ՛ անցանիցէ ինչ ընդ քեզ. եւ ընկեցեալ դնէիր ընդ երեսս դաշտին վասն խոտորնակ մտաց քոց. յաւուրն յորում ծնար[12496]
[12496] Օրինակ մի. Եւ ոչ խնայեսցի քեզ ակն իմ։
5 Աչքս էլ քեզ չխնայեց. քեզ չզգուշացրի այն ամենից, որ կարող են քեզ պատահել: Դաշտում շպրտուած էիր քո խոտորնակ մտքերի համար: Այն օրը, երբ դու ծնուեցիր,
5 Աչք մը քեզի չխնայեց, որ քեզի ողորմի Ու այս բաներէն ոեւէ մէկը քեզի ընէ։Բայց ծննդեան օրդ Քու անձիդ գարշութիւնովը դաշտի երեսին վրայ նետուեցար’։
zohrab-1805▾ eastern-1994▾ western am▾
16:516:5 Ничей глаз не сжалился над тобою, чтобы из милости к тебе сделать тебе что-нибудь из этого; но ты выброшена была на поле, по презрению к жизни твоей, в день рождения твоего.
16:5 οὐδὲ ουδε not even; neither ἐφείσατο φειδομαι spare; refrain ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἐπὶ επι in; on σοὶ σοι you τοῦ ο the ποιῆσαί ποιεω do; make σοι σοι you ἓν εις.1 one; unit ἐκ εκ from; out of πάντων πας all; every τούτων ουτος this; he τοῦ ο the παθεῖν πασχω experience τι τις anyone; someone ἐπὶ επι in; on σοί σοι you καὶ και and; even ἀπερρίφης απορριπτω toss away ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τοῦ ο the πεδίου πεδιον the σκολιότητι σκολιοτης the ψυχῆς ψυχη soul σου σου of you; your ἐν εν in ᾗ ος who; what ἡμέρᾳ ημερα day ἐτέχθης τικτω give birth; produce
16:5 לֹא־ lō- לֹא not חָ֨סָה ḥˌāsā חוס pity עָלַ֜יִךְ ʕālˈayiḵ עַל upon עַ֗יִן ʕˈayin עַיִן eye לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לָ֛ךְ lˈāḵ לְ to אַחַ֥ת ʔaḥˌaṯ אֶחָד one מֵ mē מִן from אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לְ lᵊ לְ to חֻמְלָ֣ה ḥumlˈā חֻמְלָה compassion עָלָ֑יִךְ ʕālˈāyiḵ עַל upon וַֽ wˈa וְ and תֻּשְׁלְכִ֞י ttušlᵊḵˈî שׁלך throw אֶל־ ʔel- אֶל to פְּנֵ֤י pᵊnˈê פָּנֶה face הַ ha הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field בְּ bᵊ בְּ in גֹ֣עַל ḡˈōʕal גֹּעַל loathing נַפְשֵׁ֔ךְ nafšˈēḵ נֶפֶשׁ soul בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day הֻלֶּ֥דֶת hullˌeḏeṯ ילד bear אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker]
16:5. non pepercit super te oculus ut facerem tibi unum de his miseratus tui sed proiecta es super faciem terrae in abiectione animae tuae in die qua nata esNo eye had pity on thee to do any of these things for thee, out of compassion to thee: but thou wast cast out upon the face of the earth in the abjection of thy soul, in the day that thou wast born.
5. None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, for that thy person was abhorred, in the day that thou wast born.
16:5. No eye took pity on you, so as to do even one of these things to you, out of compassion for you. Instead, you were cast upon the face of the earth, in the abjection of your soul, on the day when you were born.
16:5. None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born.
None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born:

16:5 Ничей глаз не сжалился над тобою, чтобы из милости к тебе сделать тебе что-нибудь из этого; но ты выброшена была на поле, по презрению к жизни твоей, в день рождения твоего.
16:5
οὐδὲ ουδε not even; neither
ἐφείσατο φειδομαι spare; refrain
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
ἐπὶ επι in; on
σοὶ σοι you
τοῦ ο the
ποιῆσαί ποιεω do; make
σοι σοι you
ἓν εις.1 one; unit
ἐκ εκ from; out of
πάντων πας all; every
τούτων ουτος this; he
τοῦ ο the
παθεῖν πασχω experience
τι τις anyone; someone
ἐπὶ επι in; on
σοί σοι you
καὶ και and; even
ἀπερρίφης απορριπτω toss away
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τοῦ ο the
πεδίου πεδιον the
σκολιότητι σκολιοτης the
ψυχῆς ψυχη soul
σου σου of you; your
ἐν εν in
ος who; what
ἡμέρᾳ ημερα day
ἐτέχθης τικτω give birth; produce
16:5
לֹא־ lō- לֹא not
חָ֨סָה ḥˌāsā חוס pity
עָלַ֜יִךְ ʕālˈayiḵ עַל upon
עַ֗יִן ʕˈayin עַיִן eye
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
לָ֛ךְ lˈāḵ לְ to
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
מֵ מִן from
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לְ lᵊ לְ to
חֻמְלָ֣ה ḥumlˈā חֻמְלָה compassion
עָלָ֑יִךְ ʕālˈāyiḵ עַל upon
וַֽ wˈa וְ and
תֻּשְׁלְכִ֞י ttušlᵊḵˈî שׁלך throw
אֶל־ ʔel- אֶל to
פְּנֵ֤י pᵊnˈê פָּנֶה face
הַ ha הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
בְּ bᵊ בְּ in
גֹ֣עַל ḡˈōʕal גֹּעַל loathing
נַפְשֵׁ֔ךְ nafšˈēḵ נֶפֶשׁ soul
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
הֻלֶּ֥דֶת hullˌeḏeṯ ילד bear
אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker]
16:5. non pepercit super te oculus ut facerem tibi unum de his miseratus tui sed proiecta es super faciem terrae in abiectione animae tuae in die qua nata es
No eye had pity on thee to do any of these things for thee, out of compassion to thee: but thou wast cast out upon the face of the earth in the abjection of thy soul, in the day that thou wast born.
16:5. No eye took pity on you, so as to do even one of these things to you, out of compassion for you. Instead, you were cast upon the face of the earth, in the abjection of your soul, on the day when you were born.
16:5. None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. “Ты выброшена была в поле, по презрению к жизни твоей”. Новорожденные девочки и теперь на Востоке часто подкидываются, а у древних арабов они зарывались заживо: Коран LXXXVIII, 8.
Adam Clarke: Commentary on the Bible - 1831
16:5: Thou wast cast out in the open field - This is an allusion to the custom of some heathen and barbarous nations, who exposed those children in the open fields to be devoured by wild beasts who had any kind of deformity, or whom they could not support.
Albert Barnes: Notes on the Bible - 1834
16:5: To the lothing of thy person - Or, "so abhorred was thy person."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: eye: Eze 2:6; Isa 49:15; Lam 2:11, Lam 2:19, Lam 4:3, Lam 4:10
but thou: Gen 21:10; Exo 1:22; Num 19:16; Jer 9:21, Jer 9:22, Jer 22:19
John Gill
16:5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee,.... Or, "one of these" (k); not so much as one of them: sad must be the case of an infant, when it meets with no tender heart or kind hand from midwife, nurse, or mother, to do these things for it: this is expressive of the helpless, forlorn, and unpitied state of the Israelites in Egypt; who, when their lives were made bitter with hard bondage, had no mercy shown them by Pharaoh and his taskmasters, Ex 1:14. So the Targum,
"the eye of Pharaoh did not spare you to do one good thing for you, to give you rest from your bondage, to have mercy on you:''
but thou wast cast out in the open field; alluding to infants exposed by their unnatural parents, or unkind nurses, and left in an open field, or any desert place, to perish for want, unless some kind providence appears for them: this open field may design the land of Egypt, whither Jacob and his posterity were, being driven out of Canaan by a famine; and where, after the death of Joseph, they were exposed to the hardships and cruelties of the Egyptians; and who, commanding their male children to be slain, doubtless occasioned the exposing of many of them, as well as Moses, to which some reference may be had; and so the Targum paraphrases it,
"and he (Pharaoh) decreed a full decree to cast your male children into the river, to destroy you when you were in Egypt:''
to the loathing of thy person, in the day that thou wast born; the Israelites were loathsome to the Egyptians, as every shepherd was an abomination to them, and such were they, Gen 46:34; and all this may be applied to the state and condition of men by nature, even of God's elect, whose extraction is from fallen man; descend immediately from unclean parents; are conceived in sin, and shapen in iniquity; can have no communication of grace from their parents, or others; by whom they cannot be washed from their sins, or sanctified, or clothed, or made righteous; but are in a hopeless and helpless condition; and are loathsome and abominable to God, and to themselves too, when they come to see the state they are in.
(k) "unum ex istis", Junius & Tremellius, Piscator, Polanus; "unum ex his", Pagninus, Montanus, Starckius.
John Wesley
16:5 To the loathing - In contempt of thee as unlovely and worthless; and in abhorrence of thee as loathsome to the beholder. This seems to have reference to the exposing of the male children of the Israelites in Egypt. And it is an apt illustration of the Natural State of all the children of men. In the day that we were born, we were shapen in iniquity: our understandings darkened, our minds alienated from the life of God: all polluted with sin, which rendered us loathsome in the eyes of God.
Robert Jamieson, A. R. Fausset and David Brown
16:5 cast . . . in . . . open field--The exposure of infants was common in ancient times.
to the loathing of thy person--referring to the unsightly aspect of the exposed infant. FAIRBAIRN translates, "With contempt (or disdainful indifference) of thy life."
16:616:6: անցի՛ առ քեւ, եւ տեսի արեամբ թաթաւեալ. եւ ասացի ցքեզ. Կենդանասջի՛ր յարենէ քումմէ, եւ կեանք քո յարենէ բազմասջի՛ր.
6 մօտովդ անցայ ու քեզ արեան մէջ թաթախուած տեսայ: Ասացի քեզ՝ ‘ Կենդանացի՛ր արեանդ միջից. կեանքդ արիւնից է:
6 «Երբ ես քու քովէդ անցայ, Քեզ արիւնիդ մէջ թաղուած տեսայ։Ու երբ արիւնիդ մէջ էիր, քեզի ‘Ապրէ՛’, ըսի. Թէեւ արիւնիդ մէջ էիր, քեզի ‘Ապրէ՛’, ըսի
Անցի առ քեւ, եւ տեսի արեամբ թաթաւեալ, եւ ասացի [268]ցքեզ. Կենդանասջիր յարենէ քումմէ, եւ կեանք քո յարենէ:

16:6: անցի՛ առ քեւ, եւ տեսի արեամբ թաթաւեալ. եւ ասացի ցքեզ. Կենդանասջի՛ր յարենէ քումմէ, եւ կեանք քո յարենէ բազմասջի՛ր.
6 մօտովդ անցայ ու քեզ արեան մէջ թաթախուած տեսայ: Ասացի քեզ՝ ‘ Կենդանացի՛ր արեանդ միջից. կեանքդ արիւնից է:
6 «Երբ ես քու քովէդ անցայ, Քեզ արիւնիդ մէջ թաղուած տեսայ։Ու երբ արիւնիդ մէջ էիր, քեզի ‘Ապրէ՛’, ըսի. Թէեւ արիւնիդ մէջ էիր, քեզի ‘Ապրէ՛’, ըսի
zohrab-1805▾ eastern-1994▾ western am▾
16:616:6 И проходил Я мимо тебя, и увидел тебя, брошенную на попрание в кровях твоих, и сказал тебе: > Так, Я сказал тебе: >
16:6 καὶ και and; even διῆλθον διερχομαι pass through; spread ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even εἶδόν οραω view; see σε σε.1 you πεφυρμένην φυρομαι in τῷ ο the αἵματί αιμα blood; bloodstreams σου σου of you; your καὶ και and; even εἶπά ερεω.1 state; mentioned σοι σοι you ἐκ εκ from; out of τοῦ ο the αἵματός αιμα blood; bloodstreams σου σου of you; your ζωή ζωη life; vitality
16:6 וָ wā וְ and אֶעֱבֹ֤ר ʔeʕᵉvˈōr עבר pass עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon וָֽ wˈā וְ and אֶרְאֵ֔ךְ ʔerʔˈēḵ ראה see מִתְבֹּוסֶ֖סֶת miṯbôsˌeseṯ בוס tread down בְּ bᵊ בְּ in דָמָ֑יִךְ ḏāmˈāyiḵ דָּם blood וָ wā וְ and אֹ֤מַר ʔˈōmar אמר say לָךְ֙ lāḵ לְ to בְּ bᵊ בְּ in דָמַ֣יִךְ ḏāmˈayiḵ דָּם blood חֲיִ֔י ḥᵃyˈî חיה be alive וָ wā וְ and אֹ֥מַר ʔˌōmar אמר say לָ֖ךְ lˌāḵ לְ to בְּ bᵊ בְּ in דָמַ֥יִךְ ḏāmˌayiḵ דָּם blood חֲיִֽי׃ ḥᵃyˈî חיה be alive
16:6. transiens autem per te vidi te conculcari in sanguine tuo et dixi tibi cum esses in sanguine tuo vive dixi inquam tibi in sanguine tuo viveAnd passing by thee, I saw that thou wast trodden under foot in thy own blood: and I said to thee when thou wast in thy blood: Live: I have said to thee: Live in thy blood.
6. And when I passed by thee, and saw thee weltering in thy blood, I said unto thee, in thy blood, live; yea, I said unto thee, in thy blood, live.
16:6. But, passing by you, I saw that you were wallowing in your own blood. And I said to you, when you were in your blood: ‘Live.’ I tell you that I said to you, in your blood: ‘Live.’
16:6. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee [when thou wast] in thy blood, Live; yea, I said unto thee [when thou wast] in thy blood, Live.
And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee [when thou wast] in thy blood, Live; yea, I said unto thee [when thou wast] in thy blood, Live:

16:6 И проходил Я мимо тебя, и увидел тебя, брошенную на попрание в кровях твоих, и сказал тебе: <<в кровях твоих живи!>> Так, Я сказал тебе: <<в кровях твоих живи!>>
16:6
καὶ και and; even
διῆλθον διερχομαι pass through; spread
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
εἶδόν οραω view; see
σε σε.1 you
πεφυρμένην φυρομαι in
τῷ ο the
αἵματί αιμα blood; bloodstreams
σου σου of you; your
καὶ και and; even
εἶπά ερεω.1 state; mentioned
σοι σοι you
ἐκ εκ from; out of
τοῦ ο the
αἵματός αιμα blood; bloodstreams
σου σου of you; your
ζωή ζωη life; vitality
16:6
וָ וְ and
אֶעֱבֹ֤ר ʔeʕᵉvˈōr עבר pass
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
וָֽ wˈā וְ and
אֶרְאֵ֔ךְ ʔerʔˈēḵ ראה see
מִתְבֹּוסֶ֖סֶת miṯbôsˌeseṯ בוס tread down
בְּ bᵊ בְּ in
דָמָ֑יִךְ ḏāmˈāyiḵ דָּם blood
וָ וְ and
אֹ֤מַר ʔˈōmar אמר say
לָךְ֙ lāḵ לְ to
בְּ bᵊ בְּ in
דָמַ֣יִךְ ḏāmˈayiḵ דָּם blood
חֲיִ֔י ḥᵃyˈî חיה be alive
וָ וְ and
אֹ֥מַר ʔˌōmar אמר say
לָ֖ךְ lˌāḵ לְ to
בְּ bᵊ בְּ in
דָמַ֥יִךְ ḏāmˌayiḵ דָּם blood
חֲיִֽי׃ ḥᵃyˈî חיה be alive
16:6. transiens autem per te vidi te conculcari in sanguine tuo et dixi tibi cum esses in sanguine tuo vive dixi inquam tibi in sanguine tuo vive
And passing by thee, I saw that thou wast trodden under foot in thy own blood: and I said to thee when thou wast in thy blood: Live: I have said to thee: Live in thy blood.
16:6. But, passing by you, I saw that you were wallowing in your own blood. And I said to you, when you were in your blood: ‘Live.’ I tell you that I said to you, in your blood: ‘Live.’
16:6. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee [when thou wast] in thy blood, Live; yea, I said unto thee [when thou wast] in thy blood, Live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Как будто случайно и потому что пришлось идти тем местом, Бог нашел Израиля; это человекообразное представление заключает ту мысль, что Бог не имел никакой нужды в этом народе (вопреки народному мнению, что слава Божия неотделима от судьбы Израиля) и никакого основания искать его. - “В кровях твоих” - в кровотечении от не удаления пуповины, гибельном для едва пробивавшейся жизни. - “В кровях твоих живи”. Несмотря на кровотечение, живи. Божественное “живи” стоит в резкой противоположности с намерением родителей дитяти. Повторение выдвигает величие этого дела Божия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. 7 I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare. 8 Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine. 9 Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil. 10 I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk. 11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. 13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. 14 And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.
In there verses we have an account of the great things which God did for the Jewish nation in raising them up by degrees to be very considerable. 1. God saved them from the ruin they were upon the brink of in Egypt (v. 6): "When I passed by thee, and saw thee polluted in thy own blood, loathed and abandoned, and appointed to die, as sheep for the slaughter, then I said unto thee, Live. I designed thee for life when thou wast doomed to destruction, and resolved to save thee from death." Those shall live to whom God commands life. God looked upon the world of mankind as thus cast off, thus cast out, thus polluted, thus weltering in blood, and his thoughts towards it were thoughts of good, designing it life, and that more abundantly. By converting grace, he says to the soul, Live. 2. He looked upon them with kindness and a tender affection, not only pitied them, but set his love upon them, which was unaccountable, for there was nothing lovely in them; but I looked upon thee, and, behold, thy time was the time of love, v. 8. It was the kindness and love of God our Saviour that sent Christ to redeem us, that sends the Spirit to sanctify us, that brought us out of a state of nature into a state of grace. That was a time of love indeed, distinguishing love, when God manifested his love to us, and courted our love to him. Then was I in his eyes as one that found favour, Cant. viii. 10. 3. He took them under his protection: "I spread my skirt over thee, to shelter thee from wind and weather, and to cover thy nakedness, that the shame of it might not appear." Boaz spread his skirt over Ruth, in token of the special favour he designed her, Ruth iii. 9. God took them into his care, as an eagle bears her young ones upon her wings, Deut. xxxii. 11, 12. When God owned them for his people, and sent Moses to Egypt to deliver them, which was an expression of the good-will of him that dwelt in the bush, then he spread his skirt over them. 4. He cleared them from the reproachful character which their bondage in Egypt laid them under (v. 9): "Then washed I thee with water, to make thee clean, and anointed thee with oil, to make thee sweet and supple thee." All the disgrace of their slavery was rolled away when they were brought, with a high hand and a stretched-out arm, into the glorious liberty of the children of God. When God said, Israel is my son, my first-born--Let my people go, that they may serve me, that word, backed as it was with so many works of wonder, thoroughly washed away their blood; and when God led them under the convoy of the pillar of cloud and fire he spread his skirt over them. 5. He multiplied them and built them up into a people. This is here mentioned (v. 7) before his spreading his skirt over them, because their numbers increased exceedingly while they were yet bond-slaves in Egypt. They multiplied as the bud of the field in spring time; they waxed great, exceedingly mighty, Exod. i. 7, 20. Their breasts were fashioned when they were formed into distinct tribes and had officers of their own (Exod. v. 19); their hair grew when they grew numerous, whereas they had been naked and bare, very few and therefore contemptible. 6. He admitted them into covenant with himself. See what glorious nuptials this poor forlorn infant is preferred to at last. How she is dignified who at first had scarcely her life given her for a prey: I swore unto thee and entered into covenant with thee. This was done at Mount Sinai: "when the covenant between God and Israel was sealed and ratified then thou becamest mine." God called them his people, and himself the God of Israel. Note, Those to whom God gives spiritual life he takes into covenant with himself; by that covenant they become his subjects and servants, which intimates their duty--his portion, his treasure, which intimates their privilege; and it is confirmed with an oath, that we might have strong consolation. 7. He beautified and adorned them. This maid cannot forget her ornaments, and she is gratified with abundance of them, v. 10-13. We need not be particular in the application of these. Her wardrobe was well furnished with rich apparel; they had embroidered work to wear, shoes of fine badgers' skins, linen girdles, and silk veils, bracelets and necklaces, jewels and ear-rings, and even a beautiful crown, or coronet. Perhaps this may refer to the jewels and other rich goods which they took from the Egyptians, which might well be spoken of thus long after as a merciful circumstance of their deliverance, when it was spoken of long before, Gen. xv. 14. They shall come out with great substance. Or it may be taken figuratively for all those blessings of heaven which adorned both their church and state. In a little time they came to excellent ornaments, v. 7. The laws and ordinances which God gave them were to them as ornaments of grace to the head and chains about the neck, Prov. i. 9. God's sanctuary, which he set up among them, was a beautiful crown upon their head; it was the beauty of holiness. 8. He fed them with abundance, with plenty, with dainty: Thou didst eat fine flour, and honey, and oil--manna, angels' food--honey out of the rock, oil out of the flinty rock. In Canaan they did eat bread to the full, the finest of the wheat, Deut. xxxii. 13, 14. Those whom God takes into covenant with himself are fed with the bread of life, clothed with the robe of righteousness, adorned with the graces and comforts of the spirit. The hidden man of the heart is that which is incorruptible. 9. He gave them great reputation among their neighbours, and made them considerable, acceptable to their friends and allies and formidable to their adversaries: Thou didst prosper into a kingdom (v. 13), which speaks both dignity and dominion; and, They renown went forth among the heathen for thy beauty, v. 14. The nations about had their eye upon them, and admired them for the excellent laws by which they were governed, the privilege they had of access to God, Deut. iv. 7, 8. Solomon's wisdom, and Solomon's temple, were very much the renown of that nation; and, if we put all the privileges of the Jewish church and kingdom together, we must own that it was the most accomplished beauty of all the nations of the earth. The beauty of it was perfect; you could not name the thing that would be the honour of a people but it was to be found in Israel, in David's and Solomon's time, when that kingdom was in its zenith-piety, learning, wisdom, justice, victory, peace, wealth, and all sure to continue if they had kept close to God. It was perfect, saith God, through my comeliness which I had put upon thee, through the beauty of their holiness, as they were a people set apart for God, and devoted to him, to be to him for a name, and for a praise, and for a glory. It was this that put a lustre upon all their other honours and was indeed the perfection of their beauty. We may apply this spiritually. Sanctified souls are truly beautiful; they are so in God's sight, and they themselves may take the comfort of it. But God must have all the glory, for they were by nature deformed and polluted, and, whatever comeliness they have, it is that which God has put upon them and beautified them with, and he will be well pleased with the work of his own hands.
Adam Clarke: Commentary on the Bible - 1831
16:6: I said - Live - I received the exposed child from the death that awaited it, while in such a state as rendered it at once an object of horror, and also of compassion.
- Modo primos Edere vagitus,
et adhuc a matre rubentem.
Albert Barnes: Notes on the Bible - 1834
16:6: Or, Then I passed by thee ... and I said.
Polluted - wallowing, "treading upon oneself."
In thy blood - may be connected either with "I said" or with "Live." In the latter case, the state of blood and defilement is made the very cause of life, because it called forth the pity of Him who gave life. Since in the Mosaic Law "blood" was especially defiling, so was it also the special instrument of purification.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: and saw: Exo 2:24, Exo 2:25, Exo 3:7, Exo 3:8; Act 7:34
polluted: or, trodden under foot, Isa 14:19, Isa 51:23; Mic 7:10; Mat 5:13; Heb 10:29; Rev 14:20
Live: Eze 20:5-10; Exo 19:4-6; Deu 9:4; Psa 105:10-15, Psa 105:26-37; Joh 5:25; Rom 9:15; Eph 2:4, Eph 2:5; Tit 3:3-7
Carl Friedrich Keil and Franz Delitzsch
16:6
Israel therefore owes its preservation and exaltation to honour and glory to the Lord its God alone. - Ezek 16:6. Then I passed by thee, and saw thee stamping in thy blood, and said to thee, In thy blood live! and said to thee, In thy blood live! Ezek 16:7. I made thee into myriads as the growth of the field, and thou grewest and becamest tall, and camest to ornament of cheeks. The breasts expanded, and thy hair grew, whereas thou wast naked and bare. Ezek 16:8. And I passed by thee, and saw thee, and, behold, it was thy time, the time of love; and I spread my wing over thee, and covered thy nakedness; and I swore to thee, and entered into covenant with thee, is the saying of the Lord Jehovah, and thou becamest mine. Ezek 16:9. And I bathed thee in water, and rinsed thy blood from thee, and anointed thee with oil. Ezek 16:10. And I clothed thee with embroidered work, and shod thee with morocco, and wrapped thee round with byssus, and covered thee with silk. Ezek 16:11. I adorned thee with ornaments, and put bracelets upon thy hands, and a chain around thy neck. Ezek 16:12. And I gave thee a ring in thy nose, and earrings in thine ears, and a splendid crown upon thy head. Ezek 16:13. And thou didst adorn thyself with gold and silver; and thy clothing was byssus, and silk, and embroidery. Wheaten-flour, and honey, and oil thou didst eat; and thou wast very beautiful; and didst thrive to regal dignity. Ezek 16:14. Thy name went forth among the nations on account of thy beauty; for it was perfect through my glory, which I put upon thee, is the saying of the Lord Jehovah. - The description of what the Lord did for Israel in His compassionate love is divided into two sections by the repetition of the phrase "I passed by thee" (Ezek 16:6 and Ezek 16:8). The first embraces what God had done for the preservation and increase of the nation; the second, what He had done for the glorification of Israel, by adopting it as the people of His possession. When Israel was lying in the field as a neglected new-born child, the Lord passed by and adopted it, promising it life, and giving it strength to live. To bring out the magnitude of the compassion of God, the fact that the child was lying in its blood is mentioned again and again. The explanation to be given of מתבּוססת (the Hithpolel of בּוּס, to trample upon, tread under foot) is doubtful, arising from the difficulty of deciding whether the Hithpolel is to be taken in a passive or a reflective sense. The passive rendering, "trampled upon" (Umbreit), or ad conculcandum projectus, thrown down, to be trodden under foot (Gesenius, etc.), is open to the objection that the Hophal is used for this. We therefore prefer the reflective meaning, treading oneself, or stamping; as the objection offered to this, namely, that a new-born child thrown into a field would not be found stamping with the feet, has no force in an allegorical description. In the clause Ezek 16:6, which is written twice, the question arises whether בּדמיך is to be taken with חיי or with ואמר : I said to thee, "In thy blood live;" or, "I said to thee in thy blood, 'Live.' " We prefer the former, because it gives a more emphatic sense. בּדמיך is a concise expression; for although lying in thy blood, in which thou wouldst inevitably bleed to death, yet thou shalt live. Hitzig's proposal to connect בּדמיך in the first clause with חיי , and in the second with אמר, can hardly be entertained. A double construction of this kind is not required either by the repetition of אמר לך, or by the uniform position of בדמיך before חיי in both clauses, as compared with 3Kings 20:18 and Is 27:5.
In Ezek 16:7 the description of the real fact breaks through the allegory. The word of God חיי, live, was visibly fulfilled in the innumerable multiplication of Israel. But the allegory is resumed immediately. The child grew (רבה, as in Gen 21:20; Deut 30:16), and came into ornament of cheeks (בּוא with בּ, to enter into a thing, as in Ezek 16:8; not to proceed in, as Hitzig supposes). עדי, not most beautiful ornament, or highest charms, for עדיים is not the plural of עדי; but according to the Chetib and most of the editions, with the tone upon the penultima, is equivalent to עדיים, a dual form; so that עדי cannot mean ornament in this case, but, as in Ps 39:9 and Ps 103:5, "the cheek," which is the traditional meaning (cf. Ges. Thes. p. 993). Ornament of cheeks is youthful freshness and beauty of face. The clauses which follow describe the arrival of puberty. נכון, when applied to the breasts, means to expand, lit., to raise oneself up. שׂער = שׂער רגלים, pubes. The description given in these verses refers to the preservation and marvellous multiplication of Israel in Egypt, where the sons of Israel grew into a nation under the divine blessing. Still it was quite naked and bare (ערם and עריה are substantives in the abstract sense of nakedness and bareness, used in the place of adjective to give greater emphasis). Naked and bare are figurative expressions for still destitute of either clothing or ornaments. This implies something more than "the poverty of the people in the wilderness attached to Egypt" (Hitzig). Nakedness represents deprivation of all the blessings of salvation with which the Lord endowed Israel and made it glorious, after He had adopted it as the people of His possession. In Egypt, Israel was living in a state of nature, destitute of the gracious revelations of God.
Ezek 16:8-14
The Lord then went past again, and chose for His bride the virgin, who had already grown up to womanhood, and with whom He contracted marriage by the conclusion of the covenant at Sinai. עתּך, thy time, is more precisely defined as עת דּדים, the time of conjugal love. I spread my wing over thee, i.e., the lappet of my garment, which also served as a counterpane; in other words, I married thee (cf. Ruth. Ezek 3:9), and thereby covered thy nakedness. "I swore to thee," sc. love and fidelity (cf. Hos 2:21-22), and entered into a covenant with thee, i.e., into that gracious connection formed by the adoption of Israel as the possession of Jehovah, which is represented as a marriage covenant (compare Ex 24:8 and Ex 19:5-6, and Deut 5:2 : - אתך for אתּך). Ezek 16:9. describe how Jehovah provided for the purification, clothing, adorning, and maintenance of His wife. As the bride prepares herself for the wedding by washing and anointing, so did the Lord cleanse Israel from the blemishes and impurities which adhered to it from its birth. The rinsing from the blood must not be understood as specially referring either to the laws of purification given to the nation (Hitzig), or as relating solely to the purification effected by the covenant sacrifice (Hvernick). It embraces all that the Lord did for the purifying of the people from the pollution of sin, i.e., for its sanctification. The anointing with oil indicates the powers of the Spirit of God, which flowed to Israel from the divine covenant of grace. The clothing with costly garments, and adorning with all the jewellery of a wealthy lady or princess, points to the equipment of Israel with all the gifts that promote the beauty and glory of life. The clothing is described as made of the costliest materials with which queens were accustomed to clothe themselves. רקמה, embroidered cloth (Ps 45:15). תּחשׁ, probably the sea-cow, Manati (see the comm. on Ex 25:5). The word is used here for a fine description of leather of which ornamental sandals were made; a kind of morocco. "I bound thee round with byssus:" this refers to the headband; for חבשׁ is the technical expression for the binding or winding round of the turban-like headdress (cf. Ezek 24:17; Ex 29:9; Lev 8:13), and is applied by the Targum to the headdress of the priests. Consequently covering with משׁי, as distinguished from clothing, can only refer to covering with the veil, one of the principal articles of a woman's toilet. The ἁπ. λεγ. משׁי (Ezek 16:10 and Ezek 16:13) is explained by the Rabbins as signifying silk. The lxx render it τρίχαπτον. According to Jerome, this is a word formed by the lxx: quod tantae subtilitatis fuerit vestimentum, ut pilorum et capillorum tenuitatem habere credatur. The jewellery included not only armlets, nose-rings, and ear-rings, which the daughters of Israel were generally accustomed to wear, but also necklaces and a crown, as ornaments worn by princesses and queens. For רביד, see comm. on Gen 41:42. Ezek 16:13 sums up the contents of Ezek 16:9-12. Sheeshiy שׁשׁי is made to conform to משׁי; the food is referred to once more; and the result of the whole is said to have been, that Jerusalem became exceedingly beautiful, and flourished even to royal dignity. The latter cannot be taken as referring simply to the establishment of the monarchy under David, any more than merely to the spiritual sovereignty for which Israel was chosen from the very beginning (Ex 19:5-6). The expression includes both, viz., the call of Israel to be a kingdom of priests, and the historical realization of this call through the Davidic sovereignty. The beauty, i.e., glory, of Israel became so great, that the name of fame of Israel sounded abroad in consequence among the nations. It was perfect, because the Lord had put His glory upon His Church. This, too, we must not restrict (as Hvernick does) to the far-sounding fame of Israel on its departure from Egypt (Ex 15:14.); it refers pre-eminently to the glory of the theocracy under David and Solomon, the fame of which spread into all lands. - Thus had Israel been glorified by its God above all the nations, but it did not continue in fellowship with its God.
Geneva 1599
16:6 And when I passed by thee, and saw thee polluted in thy (c) own blood, I said to thee [when thou wast] in thy blood, Live; yea, I said to thee [when thou wast] in thy blood, Live.
(c) Being thus in your filthiness and forsaken by all men, I took you and gave you life: by which is meant that before God wash his Church and give life, there is nothing but filthiness and death.
John Gill
16:6 And when I passed by thee,.... Alluding to a traveller passing by where an infant lies, exposed, and looks upon it, and takes it up; or it may be to Pharaoh's daughter walking by the river side, when she spied the ark in which Moses was, and ordered it to be taken up, and so saved his life:
and saw thee in thine own blood; keeping up the simile of a newborn infant, that has nothing done to it, but is all over covered with menstruous blood; denoting the wretched and miserable estate the Jews were in when in Egypt; when they were not only loathsome and abominable to the Egyptians, and ill used and unpitied by them; but were in danger of being utterly destroyed, and ready to expire. The word rendered "polluted" signifies "trodden underfoot" (l); like mire in the streets; and so denotes both pollution and distress; so the Israelites were trodden under foot by the Egyptians, when they made them to serve with rigour, in mortar, and in brick, and in all manner of service in the field; and so the Targum paraphrases it,
"for it was manifest before me that you were afflicted in your bondage;''
as they then sighed and cried because of their bondage, the Lord looked upon them with an eye of pity and compassion, and delivered them, Ex 1:14;
I said unto thee, when thou wast in thy blood, live: yea, I said unto thee, when thou wast in thy blood, live; the Lord preserved them and saved them alive, when they were near to ruin, and delivered them by the hands of Moses, which was as life from the dead; and this he did of his own sovereign good will and pleasure, and not for any worth or merit, in them, any goodness or righteousness of theirs; for this he did when they were in their blood, pollution, and guilt; and which, that it might be observed, is repeated. The word for "blood", which is thrice mentioned, is in the plural number, "bloods"; and denotes not the blood of circumcision, and the blood of the passover; for, or by which, the Lord had mercy upon them, and redeemed them, as the Targum and Jarchi interpret it; but the abundance of it, as upon a newborn infant; and the great pollution and distress in which the Israelites were, through the many murders committed on them by their enemies. The whole is an emblem of the state and condition the elect of God are in, when they are quickened by him; who are by their first birth unclean; under the pollution, power, and guilt of sin; wallowing and weltering in it; deserving of the wrath of God, and liable to punishment for it; trodden under foot, quite neglected and despised in all appearance; and are both hopeless and helpless: when the Lord "passes" by them, not by chance, but on purpose, knowing where they are; and this he often does by the ministry of the word, under which they are providentially cast; and where he "sees" them, and looks upon then, not merely with his eye of omniscience, much less with an eye of scorn, contempt, and abhorrence; but with an eye of pity and compassion, and even of complacency and delight in their persons, though not in their sins: and when he speaks life into them, a principle of spiritual life; or quickens them by his word, so that they live a life of faith and holiness, which issues in everlasting life: this flows from divine love, and is the effect of divine power; it is of pure rich grace, and not of man's merit; as his case, being in his blood, and dead in sins, show; see Eph 2:4.
(l) "conculcatam", Pagninus, Montanus, Starckius; "praebentem conculcandam te", Junius & Tremellius, Polanus, Piscator.
John Wesley
16:6 When I passed by - God here speaks after the manner of men. Live - This is such a command as sends forth a power to effect what is commanded; he gave that life: he spake, and it was done.
Robert Jamieson, A. R. Fausset and David Brown
16:6 when I passed by--as if a traveller.
polluted in . . . blood--but PISCATOR, "ready to be trodden on."
I said--In contrast to Israel's helplessness stands God's omnipotent word of grace which bids the outcast little one "live."
in thy blood--Though thou wast foul with blood, I said, "Live" [GROTIUS]. "Live in thy blood," that is, Live, but live a life exposed to many deaths, as was the case in the beginnings of Israel's national existence, in order to magnify the grace of God [CALVIN]. The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace.
16:716:7: քանզի իբրեւ զբո՛յս ագարակի ետու զքեզ. եւ բազմացար՝ եւ մեծացար, եւ եկիր մտե՛ր դու ՚ի քաղաքս քաղաքաց. ստինք անկան քո՝ եւ մազք արձակեցան. եւ դու էիր մե՛րկ խայտառակ[12497]։ [12497] Ոմանք. Եւ եկիր մտել դու։ Ուր Ոսկան. եւ եկեալ մտեր դու... մերկ եւ խայտառակ։ Օրինակ մի. Եւ մեղք արձակեցան։
7 Աճի՛ր, քանի որ դաշտի բոյսի պէս աճեցրի քեզ”: Աճեցիր եւ ուռճացար, եկար մտար քաղաքների այս քաղաքը: Ստինքներդ կազմաւորուեցին, մազերդ փարթամացան, բայց դու խայտառակ կերպով մերկ էիր:
7 Եւ դաշտի բոյսերուն պէս աճեցուցի։Դուն շատցար ու մեծցար, Կատարեալ գեղեցկութեան հասար։Ստինքներդ գոյացան ու մազերդ աճեցան, Բայց դուն մերկ ու անծածկոյթ էիր։
բազմասջիր. քանզի իբրեւ զբոյս ագարակի ետու`` զքեզ. եւ բազմացար եւ մեծացար, եւ եկիր մտեր դու [269]ի քաղաքս քաղաքաց``. ստինք անկան քո, եւ մազք արձակեցան, եւ դու էիր մերկ, խայտառակ:

16:7: քանզի իբրեւ զբո՛յս ագարակի ետու զքեզ. եւ բազմացար՝ եւ մեծացար, եւ եկիր մտե՛ր դու ՚ի քաղաքս քաղաքաց. ստինք անկան քո՝ եւ մազք արձակեցան. եւ դու էիր մե՛րկ խայտառակ[12497]։
[12497] Ոմանք. Եւ եկիր մտել դու։ Ուր Ոսկան. եւ եկեալ մտեր դու... մերկ եւ խայտառակ։ Օրինակ մի. Եւ մեղք արձակեցան։
7 Աճի՛ր, քանի որ դաշտի բոյսի պէս աճեցրի քեզ”: Աճեցիր եւ ուռճացար, եկար մտար քաղաքների այս քաղաքը: Ստինքներդ կազմաւորուեցին, մազերդ փարթամացան, բայց դու խայտառակ կերպով մերկ էիր:
7 Եւ դաշտի բոյսերուն պէս աճեցուցի։Դուն շատցար ու մեծցար, Կատարեալ գեղեցկութեան հասար։Ստինքներդ գոյացան ու մազերդ աճեցան, Բայց դուն մերկ ու անծածկոյթ էիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:716:7 Умножил тебя как полевые растения; ты выросла и стала большая, и достигла превосходной красоты: поднялись груди, и волоса у тебя выросли; но ты была нага и непокрыта.
16:7 πληθύνου πληθυνω multiply καθὼς καθως just as / like ἡ ο the ἀνατολὴ ανατολη springing up; east τοῦ ο the ἀγροῦ αγρος field δέδωκά διδωμι give; deposit σε σε.1 you καὶ και and; even ἐπληθύνθης πληθυνω multiply καὶ και and; even ἐμεγαλύνθης μεγαλυνω enlarge; magnify καὶ και and; even εἰσῆλθες εισερχομαι enter; go in εἰς εις into; for πόλεις πολις city πόλεων πολις city οἱ ο the μαστοί μαστος breast σου σου of you; your ἀνωρθώθησαν ανορθοω straighten up καὶ και and; even ἡ ο the θρίξ θριξ hair σου σου of you; your ἀνέτειλεν ανατελλω spring up; rise σὺ συ you δὲ δε though; while ἦσθα ειμι be γυμνὴ γυμνος naked καὶ και and; even ἀσχημονοῦσα ασχημονεω indecent
16:7 רְבָבָ֗ה rᵊvāvˈā רְבָבָה multitude כְּ kᵊ כְּ as צֶ֤מַח ṣˈemaḥ צֶמַח sprout הַ ha הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field נְתַתִּ֔יךְ nᵊṯattˈîḵ נתן give וַ wa וְ and תִּרְבִּי֙ ttirbˌî רבה be many וַֽ wˈa וְ and תִּגְדְּלִ֔י ttiḡdᵊlˈî גדל be strong וַ wa וְ and תָּבֹ֖אִי ttāvˌōʔî בוא come בַּ ba בְּ in עֲדִ֣י ʕᵃḏˈî עֲדִי ornament עֲדָיִ֑ים ʕᵃḏāyˈîm עֲדִי ornament שָׁדַ֤יִם šāḏˈayim שַׁד breast נָכֹ֨נוּ֙ nāḵˈōnû כון be firm וּ û וְ and שְׂעָרֵ֣ךְ śᵊʕārˈēḵ שֵׂעָר hair צִמֵּ֔חַ ṣimmˈēₐḥ צמח sprout וְ wᵊ וְ and אַ֖תְּ ʔˌat אַתְּ you עֵרֹ֥ם ʕērˌōm עֵירֹם naked וְ wᵊ וְ and עֶרְיָֽה׃ ʕeryˈā עֶרְיָה nakedness
16:7. multiplicatam quasi germen agri dedi te et multiplicata es et grandis effecta et ingressa es et pervenisti ad mundum muliebrem ubera tua intumuerunt et pilus tuus germinavit et eras nuda et confusionis plenaI caused thee to multiply as the bud of the field: and thou didst increase and grow great, and advancedst, and camest to woman's ornament: thy breasts were fashioned, and thy hair grew: and thou was naked, and full of confusion.
7. I caused thee to multiply as the bud of the field, and thou didst increase and wax great, and thou attainedst to excellent ornament; thy breasts were fashioned, and thine hair was grown; yet thou wast naked and bare.
16:7. I multiplied you like the seedling of the field. And you were multiplied and became great, and you advanced and arrived at the ornament of a woman. Your breasts rose up, and your hair grew. And you were naked and full of shame.
16:7. I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: [thy] breasts are fashioned, and thine hair is grown, whereas thou [wast] naked and bare.
I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: [thy] breasts are fashioned, and thine hair is grown, whereas thou [wast] naked and bare:

16:7 Умножил тебя как полевые растения; ты выросла и стала большая, и достигла превосходной красоты: поднялись груди, и волоса у тебя выросли; но ты была нага и непокрыта.
16:7
πληθύνου πληθυνω multiply
καθὼς καθως just as / like
ο the
ἀνατολὴ ανατολη springing up; east
τοῦ ο the
ἀγροῦ αγρος field
δέδωκά διδωμι give; deposit
σε σε.1 you
καὶ και and; even
ἐπληθύνθης πληθυνω multiply
καὶ και and; even
ἐμεγαλύνθης μεγαλυνω enlarge; magnify
καὶ και and; even
εἰσῆλθες εισερχομαι enter; go in
εἰς εις into; for
πόλεις πολις city
πόλεων πολις city
οἱ ο the
μαστοί μαστος breast
σου σου of you; your
ἀνωρθώθησαν ανορθοω straighten up
καὶ και and; even
ο the
θρίξ θριξ hair
σου σου of you; your
ἀνέτειλεν ανατελλω spring up; rise
σὺ συ you
δὲ δε though; while
ἦσθα ειμι be
γυμνὴ γυμνος naked
καὶ και and; even
ἀσχημονοῦσα ασχημονεω indecent
16:7
רְבָבָ֗ה rᵊvāvˈā רְבָבָה multitude
כְּ kᵊ כְּ as
צֶ֤מַח ṣˈemaḥ צֶמַח sprout
הַ ha הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
נְתַתִּ֔יךְ nᵊṯattˈîḵ נתן give
וַ wa וְ and
תִּרְבִּי֙ ttirbˌî רבה be many
וַֽ wˈa וְ and
תִּגְדְּלִ֔י ttiḡdᵊlˈî גדל be strong
וַ wa וְ and
תָּבֹ֖אִי ttāvˌōʔî בוא come
בַּ ba בְּ in
עֲדִ֣י ʕᵃḏˈî עֲדִי ornament
עֲדָיִ֑ים ʕᵃḏāyˈîm עֲדִי ornament
שָׁדַ֤יִם šāḏˈayim שַׁד breast
נָכֹ֨נוּ֙ nāḵˈōnû כון be firm
וּ û וְ and
שְׂעָרֵ֣ךְ śᵊʕārˈēḵ שֵׂעָר hair
צִמֵּ֔חַ ṣimmˈēₐḥ צמח sprout
וְ wᵊ וְ and
אַ֖תְּ ʔˌat אַתְּ you
עֵרֹ֥ם ʕērˌōm עֵירֹם naked
וְ wᵊ וְ and
עֶרְיָֽה׃ ʕeryˈā עֶרְיָה nakedness
16:7. multiplicatam quasi germen agri dedi te et multiplicata es et grandis effecta et ingressa es et pervenisti ad mundum muliebrem ubera tua intumuerunt et pilus tuus germinavit et eras nuda et confusionis plena
I caused thee to multiply as the bud of the field: and thou didst increase and grow great, and advancedst, and camest to woman's ornament: thy breasts were fashioned, and thy hair grew: and thou was naked, and full of confusion.
16:7. I multiplied you like the seedling of the field. And you were multiplied and became great, and you advanced and arrived at the ornament of a woman. Your breasts rose up, and your hair grew. And you were naked and full of shame.
16:7. I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: [thy] breasts are fashioned, and thine hair is grown, whereas thou [wast] naked and bare.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. “Умножил тебя”. Указание на быстрое размножение Израиля в Египте, причем делается отступление от аллегории, до сих пор строго выдерживавшейся: о дитяти нельзя сказать, что оно умножилось. - “Как полевые растения”. Поэтическое сравнение. “Достигла превосходной красоты”, букв. “красоты красот”. Хотя это предположительное и сомнительное значение употребленного здесь еврейского слова “ади”; и о природной красоте здесь нельзя ждать речи (посему предлагают читать “аддим”, “месячные”). LXX изменили далет в рош и получилось: “вошла еси в грады градов”, т. е. главные города, - опять прямое, неаллегорическое указание на расселение Израиля по египетским городам. - “Волоса… выросли”. Длинные волосы - признак зрелой женственности. “Haгa и непокрыта” (по-евр.,аллитерация; ером - ерейа), как обыкновенно ходят дети бедуинов.
Albert Barnes: Notes on the Bible - 1834
16:7: I caused "thee to multiply as the bud of the field, and thou" didst increase "and" wax "great, and thou" didst come "to excellent" beauty; "thy breasts" were "fashioned and thine hair" was grown, yet wast "thou naked and bare." The prophet has arrived at the time at which the child grew up to maturity. God preserved the life of the infant which must without His help have died Eze 16:6; and the child grew up to womanhood, but was still desolate and unprotected. This represents the sojourn in Egypt, during which the people increased, but were not bound, as a nation, to God by a covenant.
Excellent ornaments - literally, as in the margin. Some render it: "ornament of cheeks," i. e., beauty of face.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: caused: etc. Heb. made thee a million, Gen 22:17; Exo 1:7, Exo 12:37; Act 7:17
excellent ornaments: Heb. ornament of ornaments, Eze 16:10-13, Eze 16:16; Exo 3:22; Deu 1:10, Deu 4:8, Deu 32:10-14, Deu 33:26-29; Neh 9:18-25; Psa 135:4, Psa 147:20, Psa 148:14, Psa 149:2-4; Isa 61:10, Isa 62:3
whereas: Eze 16:22; Job 1:21; Sol 4:5; Hos 2:3, Hos 2:9, Hos 2:10; Rev 3:17, Rev 3:18
John Gill
16:7 I have caused thee to multiply as the bud of the field,.... Or, "made thee millions" (m); like the spires of grass in the field. This refers to the multiplication of the children of Israel in Egypt, especially after the death of Joseph, and even while they were sorely afflicted, and likewise in later times. Jacob went down to Egypt with seventy five persons only, but when his posterity returned from thence, they were above six hundred thousand that were able to go forth to war, Gen 46:27; see Ex 1:7;
and thou hast increased and waxed great; and became large families, kindreds, and tribes, as the Targum interprets it; as a child grows up, and becomes adult:
and thou art come to excellent ornaments; or, "ornament of ornaments" (n); as a young woman, when she is grown up, comes to wear better and finer clothes than in infancy; perhaps there is an allusion to the jewels the Israelites brought out of Egypt with them: this may be applied to the laws, statutes, and ordinances given them, which were an "ornament of grace" unto them, Prov 1:9;
thy breasts are fashioned; swelled and stood out; were come to a proper size and shape, as in persons grown and marriageable; see Song 8:10;
and thine hair is grown; an euphemism, expressive of puberty, which in females was at twelve years of age:
whereas thou wast naked and bare; in a state of infancy. Jarchi and Kimchi interpret this of the Israelites being without the commandments. The whole of what is here said, may be applied to quickened and converted persons, who grow in grace, and increase in spiritual knowledge; and are adorned with the ornaments of grace and good works; and attend to the word and ordinances, which are the church's breasts; who, while in their nature state, were naked and destitute of righteousness and grace.
(m) "millia dedi", Pagninus, Montanus; "in multa millia", Tigurine version; "in myriadem te auxi", Piscator; so Ben Melech. (n) "ornamenta ornamentorum", Pagninus, Montanus; "in ornamentum ornamentorum", Calvin; "pulchritudinem pulchritudiuum", Starckius; so Ben Melech; "elegantiam elegantiarum", Cocceius.
John Wesley
16:7 Thou art come - Thou wast adorned with the choicest blessings of Divine Providence. Thy breasts - Grown up and fashioned under God's own hand in order to be solemnly affianced to God.
Robert Jamieson, A. R. Fausset and David Brown
16:7 caused . . . to multiply--literally, "I . . . made thee a myriad."
bud of . . . field--the produce of the field. In two hundred fifty years they increased from seventy-five persons to eight hundred thousand (Acts 7:14) [CALVIN]. But see Ex 12:37-38.
excellent ornaments--literally, "ornament of ornaments."
naked . . . bare-- (Hos 2:3). Literally, "nakedness . . . bareness" itself; more emphatic.
16:816:8: Եւ եկի հասի ՚ի վերայ քո, եւ տեսի զքեզ զի հասեալ էր ժամանակ քո, եւ ժամանակ խախտողաց քոց. տարածեցի զթեւս իմ ՚ի վերայ քո եւ ծածկեցի՛ զխայտառակութիւն քո. եւ երդուայ քեզ երդումն, եւ յուխտ մտի ընդ քեզ. ասէ Ադովնայի Տէր։ Եւ եղեր ինձ[12498]։ [12498] Ոսկան. Եւ ուխտեցի ընդ քեզ, ասէ Ադօ՛՛։
8 Եւ եկայ հասայ քեզ ու տեսայ, որ ժամանակդ[28] եկել է, ինչպէս նաեւ քեզ գաղթեցնողների ժամանակը: Թեւերս տարածեցի վրադ ու ծածկեցի խայտառակ մերկութիւնդ: Երդում արեցի եւ ուխտ կապեցի հետդ, - ասում է Ամենակալ Տէրը, - եւ դու իմը եղար:[28] 28. Եբրայերէն՝ սիրոյ ժամանակդ:
8 «Քու քովէդ անցայ ու քեզի նայեցայ, Ահա սիրոյ տարիքին մէջ էիր։Ես իմ քղանցքս քու վրադ տարածեցի Եւ քու մերկութիւնդ ծածկեցի։Երդում ընելով՝ Քեզի հետ ուխտ ըրի, կ’ըսէ Տէր Եհովան Ու դուն իմս եղար։
Եւ եկի հասի ի վերայ քո, եւ տեսի զքեզ, զի հասեալ էր ժամանակ քո, [270]եւ ժամանակ խախտողաց քոց``. տարածեցի զթեւս իմ ի վերայ քո, եւ ծածկեցի զխայտառակութիւն քո. եւ երդուայ քեզ երդումն, եւ յուխտ մտի ընդ քեզ, ասէ Ադոնայի Տէր, եւ եղեր ինձ:

16:8: Եւ եկի հասի ՚ի վերայ քո, եւ տեսի զքեզ զի հասեալ էր ժամանակ քո, եւ ժամանակ խախտողաց քոց. տարածեցի զթեւս իմ ՚ի վերայ քո եւ ծածկեցի՛ զխայտառակութիւն քո. եւ երդուայ քեզ երդումն, եւ յուխտ մտի ընդ քեզ. ասէ Ադովնայի Տէր։ Եւ եղեր ինձ[12498]։
[12498] Ոսկան. Եւ ուխտեցի ընդ քեզ, ասէ Ադօ՛՛։
8 Եւ եկայ հասայ քեզ ու տեսայ, որ ժամանակդ[28] եկել է, ինչպէս նաեւ քեզ գաղթեցնողների ժամանակը: Թեւերս տարածեցի վրադ ու ծածկեցի խայտառակ մերկութիւնդ: Երդում արեցի եւ ուխտ կապեցի հետդ, - ասում է Ամենակալ Տէրը, - եւ դու իմը եղար:
[28] 28. Եբրայերէն՝ սիրոյ ժամանակդ:
8 «Քու քովէդ անցայ ու քեզի նայեցայ, Ահա սիրոյ տարիքին մէջ էիր։Ես իմ քղանցքս քու վրադ տարածեցի Եւ քու մերկութիւնդ ծածկեցի։Երդում ընելով՝ Քեզի հետ ուխտ ըրի, կ’ըսէ Տէր Եհովան Ու դուն իմս եղար։
zohrab-1805▾ eastern-1994▾ western am▾
16:816:8 И проходил Я мимо тебя, и увидел тебя, и вот, это было время твое, время любви; и простер Я воскрилия {риз} Моих на тебя, и покрыл наготу твою; и поклялся тебе и вступил в союз с тобою, говорит Господь Бог, и ты стала Моею.
16:8 καὶ και and; even διῆλθον διερχομαι pass through; spread διὰ δια through; because of σοῦ σου of you; your καὶ και and; even εἶδόν οραω view; see σε σε.1 you καὶ και and; even ἰδοὺ ιδου see!; here I am καιρός καιρος season; opportunity σου σου of you; your καιρὸς καιρος season; opportunity καταλυόντων καταλυω dislodge; lodge καὶ και and; even διεπέτασα διαπεταννυμι the πτέρυγάς πτερυξ wing μου μου of me; mine ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even ἐκάλυψα καλυπτω cover τὴν ο the ἀσχημοσύνην ασχημοσυνη indecency σου σου of you; your καὶ και and; even ὤμοσά ομνυω swear σοι σοι you καὶ και and; even εἰσῆλθον εισερχομαι enter; go in ἐν εν in διαθήκῃ διαθηκη covenant μετὰ μετα with; amid σοῦ σου of you; your λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἐγένου γινομαι happen; become μοι μοι me
16:8 וָ wā וְ and אֶעֱבֹ֨ר ʔeʕᵉvˌōr עבר pass עָלַ֜יִךְ ʕālˈayiḵ עַל upon וָ wā וְ and אֶרְאֵ֗ךְ ʔerʔˈēḵ ראה see וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold עִתֵּךְ֙ ʕittēḵ עֵת time עֵ֣ת ʕˈēṯ עֵת time דֹּדִ֔ים dōḏˈîm דֹּוד beloved one וָ wā וְ and אֶפְרֹ֤שׂ ʔefrˈōś פרשׂ spread out כְּנָפִי֙ kᵊnāfˌî כָּנָף wing עָלַ֔יִךְ ʕālˈayiḵ עַל upon וָ wā וְ and אֲכַסֶּ֖ה ʔᵃḵassˌeh כסה cover עֶרְוָתֵ֑ךְ ʕerwāṯˈēḵ עֶרְוָה nakedness וָ wā וְ and אֶשָּׁ֣בַֽע ʔeššˈāvˈaʕ שׁבע swear לָ֠ךְ lāḵ לְ to וָ wā וְ and אָבֹ֨וא ʔāvˌô בוא come בִ vi בְּ in בְרִ֜ית vᵊrˈîṯ בְּרִית covenant אֹתָ֗ךְ ʔōṯˈāḵ אֵת [object marker] נְאֻ֛ם nᵊʔˈum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH וַ wa וְ and תִּ֥הְיִי ttˌihyî היה be לִֽי׃ lˈî לְ to
16:8. et transivi per te et vidi te et ecce tempus tuum tempus amantium et expandi amictum meum super te et operui ignominiam tuam et iuravi tibi et ingressus sum pactum tecum ait Dominus Deus et facta es mihiAnd I passed by thee, and saw thee: and behold thy time was the time of lovers: and I spread my garment over thee, and covered thy ignominy. and I swore to thee, and I entered into a covenant with thee, saith the Lord God: and thou becamest mine.
8. Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.
16:8. And I passed by you and saw you. And behold, your time was the time of lovers. And I spread my garment over you, and I covered your disgrace. And I swore to you, and I entered into a covenant with you, says the Lord God, and you became mine.
16:8. Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.
Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine:

16:8 И проходил Я мимо тебя, и увидел тебя, и вот, это было время твое, время любви; и простер Я воскрилия {риз} Моих на тебя, и покрыл наготу твою; и поклялся тебе и вступил в союз с тобою, говорит Господь Бог, и ты стала Моею.
16:8
καὶ και and; even
διῆλθον διερχομαι pass through; spread
διὰ δια through; because of
σοῦ σου of you; your
καὶ και and; even
εἶδόν οραω view; see
σε σε.1 you
καὶ και and; even
ἰδοὺ ιδου see!; here I am
καιρός καιρος season; opportunity
σου σου of you; your
καιρὸς καιρος season; opportunity
καταλυόντων καταλυω dislodge; lodge
καὶ και and; even
διεπέτασα διαπεταννυμι the
πτέρυγάς πτερυξ wing
μου μου of me; mine
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
ἐκάλυψα καλυπτω cover
τὴν ο the
ἀσχημοσύνην ασχημοσυνη indecency
σου σου of you; your
καὶ και and; even
ὤμοσά ομνυω swear
σοι σοι you
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
ἐν εν in
διαθήκῃ διαθηκη covenant
μετὰ μετα with; amid
σοῦ σου of you; your
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ἐγένου γινομαι happen; become
μοι μοι me
16:8
וָ וְ and
אֶעֱבֹ֨ר ʔeʕᵉvˌōr עבר pass
עָלַ֜יִךְ ʕālˈayiḵ עַל upon
וָ וְ and
אֶרְאֵ֗ךְ ʔerʔˈēḵ ראה see
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
עִתֵּךְ֙ ʕittēḵ עֵת time
עֵ֣ת ʕˈēṯ עֵת time
דֹּדִ֔ים dōḏˈîm דֹּוד beloved one
וָ וְ and
אֶפְרֹ֤שׂ ʔefrˈōś פרשׂ spread out
כְּנָפִי֙ kᵊnāfˌî כָּנָף wing
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
וָ וְ and
אֲכַסֶּ֖ה ʔᵃḵassˌeh כסה cover
עֶרְוָתֵ֑ךְ ʕerwāṯˈēḵ עֶרְוָה nakedness
וָ וְ and
אֶשָּׁ֣בַֽע ʔeššˈāvˈaʕ שׁבע swear
לָ֠ךְ lāḵ לְ to
וָ וְ and
אָבֹ֨וא ʔāvˌô בוא come
בִ vi בְּ in
בְרִ֜ית vᵊrˈîṯ בְּרִית covenant
אֹתָ֗ךְ ʔōṯˈāḵ אֵת [object marker]
נְאֻ֛ם nᵊʔˈum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH
וַ wa וְ and
תִּ֥הְיִי ttˌihyî היה be
לִֽי׃ lˈî לְ to
16:8. et transivi per te et vidi te et ecce tempus tuum tempus amantium et expandi amictum meum super te et operui ignominiam tuam et iuravi tibi et ingressus sum pactum tecum ait Dominus Deus et facta es mihi
And I passed by thee, and saw thee: and behold thy time was the time of lovers: and I spread my garment over thee, and covered thy ignominy. and I swore to thee, and I entered into a covenant with thee, saith the Lord God: and thou becamest mine.
16:8. And I passed by you and saw you. And behold, your time was the time of lovers. And I spread my garment over you, and I covered your disgrace. And I swore to you, and I entered into a covenant with you, says the Lord God, and you became mine.
16:8. Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. “И проходил Я мимо тебя” - вторично. Как видно из дальнейшего, начинается изображение второго периода в отношениях Бога к Израилю, когда между ними заключен синайский завет. - “Время любви”, т. е. возмужалости, достаточной для вступления в брак; по отношению к Израилю - достаточного для заключения завета народного развития. Слав.: “время витающих” - сообщения с мужчинами (блаж. Иероним). - “И простер Я воскрилия риз моих на тебя” - брачный обряд; Руфь III:9. - “Поклялся”. При обручении давали клятву. - “Вступил в союз”, слав. “завет”, т. е. синайский.
Adam Clarke: Commentary on the Bible - 1831
16:8: Was the time of love - Thou wast marriageable.
I spread my skirt over thee - I espoused thee. This was one of their initiatory marriage ceremonies. See Rut 3:9.
I - entered into a covenant with thee - Married thee. Espousing preceded marriage.
Albert Barnes: Notes on the Bible - 1834
16:8: Now when ... - Or, Then I passed by thee ... and behold. The espousal of the damsel represents God's entering into covenant with the people in the wilderness at Mt. Sinai Exo 34:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: thy time: Eze 16:6; Deu 7:6-8; Rut 3:9; Sa1 12:22; Isa 41:8, Isa 41:9, Isa 43:4, Isa 63:7-9; Jer 2:2, Jer 2:3; Jer 31:3; Hos 11:1; Mal 1:2; Rom 5:8, Rom 9:10-13
and I: Rut 3:9
I sware: Eze 20:5, Eze 20:6; Exo 19:4-8, Exo 24:1-8, Exo 32:13; Deu 4:31; Jer 2:2, Jer 2:3, Jer 31:32; Hos 2:18-20
Geneva 1599
16:8 Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered (d) thy nakedness: yea, I swore to thee, and entered into a covenant with (e) thee, saith the Lord GOD, and thou becamest mine.
(d) These words as blood, pollution, nakedness and filthiness are often repeated to beat down their pride, and to cause them to consider what they were before God received them to mercy, favoured them and covered their shame.
(e) That you should be a chaste wife to me, and that I should maintain you and endue you with all graces.
John Gill
16:8 Now when I passed by thee, and looked upon thee,.... Which the Targum refers to the Lord's appearance to Moses in the bush; See Gill on Ezek 16:6;
behold, thy time was the time of love; which the Targum explains of the time of redemption of the people of Israel out of Egypt, which was an instance of the great love of God unto that people; and which time was fixed by him; and when it was come, at the exact and precise time, the redemption was wrought; see Gen 15:13; and so there is a set time for the calling and conversion of God's elect, who are therefore said to be called according to purpose; and, when that time comes, all means are made to concur to bring it about: and this is a time of love; for though the love of God to his people is before all time, yet it is manifested in time; and there are particular times in which it is expressed unto them; and the time of conversion is one of them; and indeed it is the first time that there is a manifestation and application of the love of God made to the souls of his people: and this is a "time of loves" (o); as it is in the original text; denoting the large abundance of it which is now shown forth; and the various acts of it now done; as bringing of them out of a most miserable condition, out of a horrible pit; plucking them as brands out of the burning; quickening them when dead in sin; speaking comfortably to them, and applying pardoning grace and mercy to their souls: and it may include both the love of God to his people, and their love to him; for now is the love of their espousals, and the kindness of their youth, Jer 2:2; the grace of love is now implanted, to God and Christ, to his people, word, worship, and ordinances, which before had no place in them:
and I spread my skirt over thee, and covered thy nakedness; the Lord espoused the people of Israel to himself in the wilderness, after he had brought them out of Egypt, and took them under the wings of his protection; both which this phrase may be expressive of; see Ruth 3:9. Some understand this of his giving them the spoils of the Egyptians, and also the law: it may very well be applied to the righteousness of Christ, which is often compared to a garment, for which the skirt, a part, is put; and this is put on as a garment, and answers all the purposes of one; and particularly covers the nakedness of men, which their own righteousness will not do; this the Lord spreads over his people, and covers them with; and being clothed with this, they shall not be found naked:
yea, I sware unto thee; to his love expressed to his people, and to his covenant he entered into with them, neither of which shall ever be removed; and this makes to their abundant comfort; see Ps 89:3;
and entered into covenant with thee, saith the Lord God; as he did with the people of Israel at Horeb, and which was a sort of a marriage contract with them; see Deut 29:1; the covenant of grace was made from everlasting with Christ, and the elect in him; but is made manifest at conversion, when the Lord makes himself known unto them as their covenant God; leads them to Christ the Mediator of it; sends his Spirit down into their hearts, to make them partakers of the grace of it; and shows them their interest in the blessings and promises of it; all which may be meant by the phrase here used:
and thou becamest mine; as Israel did at the time before mentioned, became the Lord's peculiar people, and were avouched as such by him, Ex 19:5; so, in conversion, those who before were secretly the Lord's by electing and redeeming grace, become openly his by calling and sanctifying grace.
(o) "tempus amorum", Pagninus, Montanus, Junius & Tremellius, Polanus, Piscator, Cocceius, Starckius.
John Wesley
16:8 When I passed - This second passing by, may be understood of God's visiting and calling them out of Egypt. Thy time - The time of thy misery was the time of love in me towards thee. I spread my skirt - Espoused thee, as Ruth 3:9. Entered into a covenant - This was done at mount Sinai, when the covenant between God and Israel was sealed and ratified. Those to whom God gives spiritual life, he takes into covenant with himself. By this covenant they become his, his subjects and servants; that speaks their duty: and at the same time his portion, his treasure; that speaks their privilege.
Robert Jamieson, A. R. Fausset and David Brown
16:8 thy time of love--literally, "loves" (compare Song 2:10-13). Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace when the full time of thy deliverance was come (Gen 15:13-14; Acts 7:6-7). It is not she that makes the advance to God, but God to her; she has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with love, such as one cherishes to the person of his wife (Song 1:3-6; Jer 31:3; Mal 1:2).
spread my skirt over thee--the mode of espousals (Ruth 3:9). I betrothed thee (Deut 4:37; Deut 10:15; Hos 11:1). The cloak is often used as a bed coverlet in the East. God explains what He means, "I entered into . . . covenant with thee," that is, at Sinai. So Israel became "the wife of God's covenant" (Is 54:5; Jer 3:14; Hos 2:19-20; Mal 2:14).
thou . . . mine-- (Ex 19:5; Jer 2:2).
16:916:9: Եւ լուացի զքեզ ջուրբ, եւ սրբեցի զքեզ յարենէ քումմէ, եւ օծի զքեզ իւղով.
9 Լուացի քեզ ջրով, մաքրեցի քեզ արիւնից ու օծեցի քեզ իւղով:
9 Ապա քեզ ջուրով լուացի, Քու վրայէդ քու արիւնդ մաքրեցի, Քեզ իւղով օծեցի։
Եւ լուացի զքեզ ջուրբ, եւ սրբեցի զքեզ յարենէ քումմէ, եւ օծի զքեզ իւղով:

16:9: Եւ լուացի զքեզ ջուրբ, եւ սրբեցի զքեզ յարենէ քումմէ, եւ օծի զքեզ իւղով.
9 Լուացի քեզ ջրով, մաքրեցի քեզ արիւնից ու օծեցի քեզ իւղով:
9 Ապա քեզ ջուրով լուացի, Քու վրայէդ քու արիւնդ մաքրեցի, Քեզ իւղով օծեցի։
zohrab-1805▾ eastern-1994▾ western am▾
16:916:9 Омыл Я тебя водою и смыл с тебя кровь твою и помазал тебя елеем.
16:9 καὶ και and; even ἔλουσά λουω bathe σε σε.1 you ἐν εν in ὕδατι υδωρ water καὶ και and; even ἀπέπλυνα αποπλυνω launder off τὸ ο the αἷμά αιμα blood; bloodstreams σου σου of you; your ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ἔχρισά χριω anoint σε σε.1 you ἐν εν in ἐλαίῳ ελαιον oil
16:9 וָ wā וְ and אֶרְחָצֵ֣ךְ ʔerḥāṣˈēḵ רחץ wash בַּ ba בְּ in † הַ the מַּ֔יִם mmˈayim מַיִם water וָ wā וְ and אֶשְׁטֹ֥ף ʔešṭˌōf שׁטף wash off דָּמַ֖יִךְ dāmˌayiḵ דָּם blood מֵֽ mˈē מִן from עָלָ֑יִךְ ʕālˈāyiḵ עַל upon וָ wā וְ and אֲסֻכֵ֖ךְ ʔᵃsuḵˌēḵ סוך anoint בַּ ba בְּ in † הַ the שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
16:9. et lavi te aqua et emundavi sanguinem tuum ex te et unxi te oleoAnd I washed thee with water, and cleansed away thy blood from thee: and I anointed thee with oil.
9. Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.
16:9. And I washed you with water, and I cleansed you of your blood. And I anointed you with oil.
16:9. Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.
Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil:

16:9 Омыл Я тебя водою и смыл с тебя кровь твою и помазал тебя елеем.
16:9
καὶ και and; even
ἔλουσά λουω bathe
σε σε.1 you
ἐν εν in
ὕδατι υδωρ water
καὶ και and; even
ἀπέπλυνα αποπλυνω launder off
τὸ ο the
αἷμά αιμα blood; bloodstreams
σου σου of you; your
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
ἔχρισά χριω anoint
σε σε.1 you
ἐν εν in
ἐλαίῳ ελαιον oil
16:9
וָ וְ and
אֶרְחָצֵ֣ךְ ʔerḥāṣˈēḵ רחץ wash
בַּ ba בְּ in
הַ the
מַּ֔יִם mmˈayim מַיִם water
וָ וְ and
אֶשְׁטֹ֥ף ʔešṭˌōf שׁטף wash off
דָּמַ֖יִךְ dāmˌayiḵ דָּם blood
מֵֽ mˈē מִן from
עָלָ֑יִךְ ʕālˈāyiḵ עַל upon
וָ וְ and
אֲסֻכֵ֖ךְ ʔᵃsuḵˌēḵ סוך anoint
בַּ ba בְּ in
הַ the
שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
16:9. et lavi te aqua et emundavi sanguinem tuum ex te et unxi te oleo
And I washed thee with water, and cleansed away thy blood from thee: and I anointed thee with oil.
16:9. And I washed you with water, and I cleansed you of your blood. And I anointed you with oil.
16:9. Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. “Кровь” стиха 6, которая мыслится, как навсегда приставшая нечистота. Несомненное указание на очистительные жертвы синайского законодательства. - “Помазал тебя елеем” - свадебный обычай, ср. Руфь III:3: с Есф II:12; Иуд. X:3; ср. весь стих с Еф V:25-26.
Albert Barnes: Notes on the Bible - 1834
16:9: The usual purifications for marriage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: washed: Eze 16:4, Eze 36:25; Psa 51:7; Isa 4:4; Joh 13:8-10; Co1 6:11, Co1 10:2; Heb 9:10-14; Jo1 5:8; Rev 1:5, Rev 1:6
blood: Heb. bloods, Eze 16:6
anointed: Psa 23:5; Co2 1:21; Jo1 2:20, Jo1 2:27
Geneva 1599
16:9 Then I washed thee with (f) water; yea, I thoroughly washed away thy blood from thee, and I (g) anointed thee with oil.
(f) I washed away your sins.
(g) I sanctified you with my Holy Spirit.
John Gill
16:9 Then washed I thee with water,.... Brought the Israelites out of the mean, abject, servile, and sordid state in which they were, when among the mortar, bricks, and pots, into a state of liberty; so the Targum,
"and I redeemed you from the servitude of the Egyptians; and I removed the strength of dominion from you, and brought you into liberty;''
perhaps some reference may be had to the ceremonial ablutions enjoined them; they were washed before the covenant was made with them at Mount Sinai, just referred to; their priests, sacrifices, vessels, and all unclean persons, were to be washed, and purifications were prescribed them:
yea, I thoroughly washed away thy blood from thee: as with an inundation overflowing; so the word (p) signifies; very fitly is this mentioned, since in Ezek 16:6; they are said to be "polluted in their blood", and now washed from it: all men are defiled with sin, originally, naturally, internally, and universally; nor can they cleanse themselves by anything they can do, God only can; and this he promises to do; and this he does, not with water baptism, which does not take away sin, original or actual; nor with the washing of regeneration, or by regenerating grace; though that is sometimes compared to water; which, among other things, is of a cleansing nature; and of which men are born again, and by it sanctified; and which is done by the Spirit, who is a spirit of judgment and burning, by whom the faith of the daughter of Zion is washed away; and because this is done by the word and ordinances as means, hence these are called waters; see Ezek 36:25; yet hereby men are not "thoroughly" washed; though a clean heart is created in them, a new man is formed in righteousness and true holiness; yet the filthiness of the old man remains, which appears in thoughts, words, and actions; but the thorough washing is by the blood of Christ; that is the fountain opened for sin and uncleanness; with this men are washed by Christ from their sins; this has a purgative and cleansing nature; and it cleanses from all sin, and justifies from everyone; so that hereby a man thoroughly washed is clear of all sin, none to be found or seen in him; he is without spot or wrinkle, or any such thing; and has solid peace in his soul; his heart being sprinkled with this blood from an evil conscience, and, being purged, has no more conscience of sin; so that this is expressive of the fulness of justifying and pardoning grace:
and I anointed thee with oil; alluding to the anointing oil, with which the priests, tabernacle, and vessels, were anointed; or to the land of Canaan, a land of oil olive, into which the Israelites were brought; or to the custom of washing and anointing women before marriage; see Ruth 3:3; and to the use of oil in baths, which was frequent: this may spiritually design the grace of the Spirit, which, like the oil on Aaron's head, is exceeding "precious", as are faith, hope, and love; and, like the "pure" oil for the candlestick, productive of purity of heart, lip, and life; of a delightful smell, as are the church's ointments she has from Christ, Song 1:3; and very cheering and refreshing, and therefore called oil of gladness, Ps 45:7; and ornamental and beautifying, as all grace is; and oil will not mix with another liquor, as grace will not with sin and corruption, and is of an abiding nature: now it is God that anoints with this; this oil comes from the God of all grace; is fro, in Christ the Holy One, and out of his fulness; from him the head it descends to all his members, and is applied by the blessed Spirit; see 2Cor 1:21.
(p) "ut inundans eluerem sanguinem tuum", Junius & Tremellius, Polanus; "inundavi sanguines tuos", Montanus; "affundendo ablui", Cocceius.
John Wesley
16:9 Washed - It was a very ancient custom among the eastern people, to purify virgins who were to be espoused. And I anointed - They were anointed that were to be married, as Ruth 3:3.
Robert Jamieson, A. R. Fausset and David Brown
16:9 washed I thee--as brides used to pass through a preparatory purification (Esther 2:12). So Israel, before the giving of the law at Sinai (Ex 19:14); "Moses sanctified the people, and they washed their clothes." So believers (1Cor 6:11).
oil--emblem of the Levitical priesthood, the type of Messiah (Ps 45:7).
16:1016:10: եւ զգեցուցի զքեզ պէսպէսս, եւ ագուցի քեզ զերկնագոյնն, եւ ածի ընդ մէջ քո բեհեզ, եւ արկի զքեւ սնդուս[12499]. [12499] Ոսկան. Եւ զգեցուցի քեզ պէսպէսս։ Ոմանք. Քեզ երկնագոյնս։
10 Պէսպէս հագուստներ հագցրի քեզ. երկնագոյնով զգեստաւորեցի, մէջքիդ բեհեզ գօտի կապեցի, վրադ սնդուս գցեցի:
10 Քեզի ասեղնագործուած հանդերձ հագցուցի Ու քեզի թէհաշի մորթէ շինուած մուճակներ հագցուցի։Քու մէջքդ բեհեզէ գօտի կապեցի Ու քեզ մետաքսներով ծածկեցի։
եւ զգեցուցի զքեզ պէսպէսս, եւ ագուցի քեզ [271]զերկնագոյնն, եւ ածի ընդ մէջ քո բեհեզ, եւ արկի զքեւ սնդուս:

16:10: եւ զգեցուցի զքեզ պէսպէսս, եւ ագուցի քեզ զերկնագոյնն, եւ ածի ընդ մէջ քո բեհեզ, եւ արկի զքեւ սնդուս[12499].
[12499] Ոսկան. Եւ զգեցուցի քեզ պէսպէսս։ Ոմանք. Քեզ երկնագոյնս։
10 Պէսպէս հագուստներ հագցրի քեզ. երկնագոյնով զգեստաւորեցի, մէջքիդ բեհեզ գօտի կապեցի, վրադ սնդուս գցեցի:
10 Քեզի ասեղնագործուած հանդերձ հագցուցի Ու քեզի թէհաշի մորթէ շինուած մուճակներ հագցուցի։Քու մէջքդ բեհեզէ գօտի կապեցի Ու քեզ մետաքսներով ծածկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1016:10 И надел на тебя узорчатое платье, и обул тебя в сафьянные сандалии, и опоясал тебя виссоном, и покрыл тебя шелковым покрывалом.
16:10 καὶ και and; even ἐνέδυσά ενδυω dress in; wear σε σε.1 you ποικίλα ποικιλος various; varied καὶ και and; even ὑπέδησά υποδεω put shoes on σε σε.1 you ὑάκινθον υακινθος hyacinth καὶ και and; even ἔζωσά ζωννυμι gird σε σε.1 you βύσσῳ βυσσος fine linen καὶ και and; even περιέβαλόν περιβαλλω drape; clothe σε σε.1 you τριχάπτῳ τριχαπτος plated with hair; woven with hair
16:10 וָ wā וְ and אַלְבִּישֵׁ֣ךְ ʔalbîšˈēḵ לבשׁ cloth רִקְמָ֔ה riqmˈā רִקְמָה woven stuff וָ wā וְ and אֶנְעֲלֵ֖ךְ ʔenʕᵃlˌēḵ נעל lock תָּ֑חַשׁ tˈāḥaš תַּחַשׁ tachash-skin וָ wā וְ and אֶחְבְּשֵׁ֣ךְ ʔeḥbᵊšˈēḵ חבשׁ saddle בַּ ba בְּ in † הַ the שֵּׁ֔שׁ ššˈēš שֵׁשׁ linen וַ wa וְ and אֲכַסֵּ֖ךְ ʔᵃḵassˌēḵ כסה cover מֶֽשִׁי׃ mˈešî מֶשִׁי textile
16:10. et vestivi te discoloribus et calciavi te ianthino et cinxi te bysso et indui te subtilibusAnd I clothed thee with embroidery, and shod thee with violet coloured shoes: and I girded thee about with fine linen, and clothed thee with fine garments.
10. I clothed thee also with broidered work, and shod thee with sealskin, and I girded thee about with fine linen, and covered thee with silk.
16:10. And I covered you with embroidery, and I put violet shoes upon you, and I wrapped you in fine linen, and I clothed you with delicate garments.
16:10. I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk.
I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk:

16:10 И надел на тебя узорчатое платье, и обул тебя в сафьянные сандалии, и опоясал тебя виссоном, и покрыл тебя шелковым покрывалом.
16:10
καὶ και and; even
ἐνέδυσά ενδυω dress in; wear
σε σε.1 you
ποικίλα ποικιλος various; varied
καὶ και and; even
ὑπέδησά υποδεω put shoes on
σε σε.1 you
ὑάκινθον υακινθος hyacinth
καὶ και and; even
ἔζωσά ζωννυμι gird
σε σε.1 you
βύσσῳ βυσσος fine linen
καὶ και and; even
περιέβαλόν περιβαλλω drape; clothe
σε σε.1 you
τριχάπτῳ τριχαπτος plated with hair; woven with hair
16:10
וָ וְ and
אַלְבִּישֵׁ֣ךְ ʔalbîšˈēḵ לבשׁ cloth
רִקְמָ֔ה riqmˈā רִקְמָה woven stuff
וָ וְ and
אֶנְעֲלֵ֖ךְ ʔenʕᵃlˌēḵ נעל lock
תָּ֑חַשׁ tˈāḥaš תַּחַשׁ tachash-skin
וָ וְ and
אֶחְבְּשֵׁ֣ךְ ʔeḥbᵊšˈēḵ חבשׁ saddle
בַּ ba בְּ in
הַ the
שֵּׁ֔שׁ ššˈēš שֵׁשׁ linen
וַ wa וְ and
אֲכַסֵּ֖ךְ ʔᵃḵassˌēḵ כסה cover
מֶֽשִׁי׃ mˈešî מֶשִׁי textile
16:10. et vestivi te discoloribus et calciavi te ianthino et cinxi te bysso et indui te subtilibus
And I clothed thee with embroidery, and shod thee with violet coloured shoes: and I girded thee about with fine linen, and clothed thee with fine garments.
16:10. And I covered you with embroidery, and I put violet shoes upon you, and I wrapped you in fine linen, and I clothed you with delicate garments.
16:10. I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. “Узорчатое платье”, слав. “пестроты”, - одежда, вытканная разными цветами, золотом, серебром, какие и теперь в употреблении в Египте; ткань дорогая (Суд V:30; Иез XXVII:7, 16, 24), носившаяся по преимуществу царственными особами(Пс ХLIV:15; Иез XXVI:16; ср. объясн. к XVII:3). - “Сафьяные сандалии; слав. “червлены”, т. е. в красную обувь. То и другое предположительный перевод евр. “тахаш”, означающего, как в Исх XXV:5: и д. (см. объясн. там) высокого качества кожу какого-нибудь должно быть морского зверя (может быть из фауны Красного моря; едва ли тюленя или дельфина, потому что их кожа жесткая); о достоинстве кожи можно судить по употреблению ее для покровов скинии, на что может быть здесь и намек. - “Опоясал тебя виссоном”. Еврейский глагол “хаваш” дает мысль не о поясе, а о головной повязке, виссонные повязки, как и хитоны, были священническим облачением, и конечно не незнаменательно, что невеста Иеговы облачается то в царские (“пестроты” и шелк), то в священные материи (сафьян и виссон). - “Шелк” - предположительное (по Раши и др. раввинам) значение только здесь и в ст. 13: употребленного слова “меши”; вопрос, был ли известен во время пророка Иезекииля шелк евреям. Слав. “трихптон”, слово, по объяснение блаж. Иеронима, составленное LXX-ю для обозначения ткани из нитей, по тонкости не уступающим волосам (qrix, «волос», и 'aptomai, касаться). Таким покрывалом невеста покрывалась с ног до головы (то же, что наша фата).
Adam Clarke: Commentary on the Bible - 1831
16:10: I clothed thee also with broidered work - Cloth on which various figures, in various colors, were wrought by the needle.
With badgers'skin - See Exo 25:6. The same kind of skin with which the tabernacle was covered.
Fine linen - בשש beshesh, with cotton. I have seen cloth of this kind enveloping the finest mummies.
I covered thee with silk - משי meshi. Very probably the produce of the silk-worm.
Albert Barnes: Notes on the Bible - 1834
16:10: Badgers' skin - Probably the skin of the dolphin or dugong (Exo 25:5 note).
Silk - For a robe, a turban, or (as gauze) for a transparent veil; the derivation of the word in the original is much disputed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: clothed: Eze 16:7; Psa 45:13, Psa 45:14; Isa 61:3, Isa 61:10; Luk 15:22; Rev 21:2
broidered: Eze 16:13, Eze 16:18; Exo 28:5; Pe1 3:3, Pe1 3:4
badgers' skin: Exo 25:5, Exo 26:14
I girded: Exo 39:27, Exo 39:28; Rev 7:9-14, Rev 19:8
covered: Gen 41:42 *marg. Pro 31:22; Rev 18:12
John Gill
16:10 I clothed thee also, with broidered work,.... Or, "with needle work" (q); with garments of divers colours, like Joseph's coat; perhaps it may refer to the rich raiment borrowed of the Egyptians, when they came out from thence. So the Targum,
"and I clothed you with various garments, the desirable things of your enemies;''
and which, with their other clothes, waxed not old all the while they were in the wilderness; see Ex 12:35; this may be expressive, either of the various graces of the Spirit of God, with which the saints are clothed and adorned; and, when exercised by them, are said to be put on as a garment, Col 3:12; or rather of the righteousness of Christ, called "raiment of needle work", Ps 45:14;
and shod thee with badgers' skin; the same the covering of the tabernacle was made of, Ex 26:14; and though the word here used may not design the creature we so call, yet may intend one whose skin was fit for shoe leather, and was very beautiful, and perhaps durable; reference may be had to the shoes of the Israelites in the wilderness, which waxed not old, Deut 29:5. Some think only the hyacinth or purple colour is here meant; and so the Septuagint version renders the word; agreeably to which Bochart (r) gives this version of the words, "I shod thee with the purple"; that is, with shoes of a purple colour; and it is very probable that of this colour were the shoes wore by the Jewish women of the first rank; since, as the same writer has not only shown from Procopius that great personages in other nations used to wear such, as the Persian and Roman emperors; who, in their own countries only, might wear them; but this was the custom of neighbouring provinces, particularly the Tyrian women, as Virgil (s) plainly suggests. Bynaeus (t) is of opinion that they were of a red or scarlet colour; and that the words should be rendered, "I shod thee with scarlet"; that is, with scarlet coloured shoes; which he observes have been in great esteem and use among persons of figure and quality; and, be they of what colour they will, they were, no doubt, made of skins of value, fine, soft, and pliable; as the Targum paraphrases it,
"I put precious shoes (or shoes of value) upon your feet:''
and therefore cannot be well thought to be made of badgers' skins, of which it was never known that shoes were made; with those indeed quivers and shields have been covered, and of those the harness of horses and collars of dogs have been made; but not men's shoes, and much less the shoes of delicate women. This may denote the agreeable walk of the saints, having their feet shod with the preparation of the Gospel of peace; or a conversation agreeable to the Gospel of Christ; which is very beautiful, and in which they are enabled to continue by the power and grace of God; see Lk 15:22;
and I girded thee about with fine linen; as the high priest was with the linen girdle of the ephod, Ex 28:8. So the Targum,
"and I separated from you the priests, that they might minister before me with linen mitres, and the high priest in garments of divers colours;''
all the saints are made priests to God, and art girt about with the girdle of love, which constrains them to fear and serve the Lord with all readiness and cheerfulness: and with the girdle of truth, which they cause to cleave and keep close unto them; see Eph 6:14;
and I covered thee with silk. The Targum interprets this of the clothing of the high priest; but, if respect is had to that, silk cannot be intended; for, as the Jews themselves say (u), the priests were not clothed for service, in the house of the sanctuary, but with wool and linen; and indeed, though the Jewish commentators in general, as Jarchi, Aben Ezra, and Kimchi, and others (w), as well as our version, take the word here used to signify silk; yet, as Braunius (x) observes, it does not appear that this was known among the Jews in the times of Ezekiel, nor even before the times of Christ; nor was it known among the Romans before the times of Augustus. The word seems to be derived from an Arabic word (y), which signifies to colour or paint clothes; and may be rendered painted or coloured cloth, or garments; and so the Targum renders it died or coloured garments; and so Aquila translates it by a "flowered garment", either painted or wrought with flowers; and so Jerom, and the Vulgate Latin, by "polymitium", a garment of divers colours; and may signify; as before, the rich apparel of the Jews, and the plenty of good things enjoyed by them; see Lk 16:19; and, in a mystical sense, the beautiful clothing of the church, with the robe of Christ's righteousness, and the graces of the Spirit.
(q) "veste acupicta", Vatablus, Grotius; "acupicto", Montanus, Cocceius, Starckius. (r) Hierozoicon, par. 2. l. 3. c. 31. col. 992. (s) "Virginibus Tyriis mos est gestare pharetram, Purpureoque alte suras vincire cothurno". Aeneid l. 1. (t) De Calceis Hebr. l. 1. c. 5. sect. 16. (u) Misn. Celaim, c. 9. sect. 1. (w) "serico", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius, Starckius. So Buxtorf, Stockius, &c. (x) De Vestitu Sacerdot. Hebr. l. 1. c. 8. p. 168, 169. (y) "coloravit, pinxitque pannum. Hinc" "coloratus, pinctusque, pannus", Golius, col. 2678, 2679. Castel. col. 996.
John Wesley
16:10 Broidered - Rich and beautiful needle - work. Badgers skin - The eastern people had an art of curiously dressing and colouring the skins of those beasts, of which they made their neatest shoes, for the richest and greatest personages.
Robert Jamieson, A. R. Fausset and David Brown
16:10 Ps 45:13-14, similarly describes the Church (Israel, the appointed mother of Christendom) adorned as a bride (so Is 61:10). It is Messiah who provides the wedding garment (Rev_ 3:18; Rev_ 19:8).
badgers' skin--tahash; others translate, "seal skins." They formed the over-covering of the tabernacle, which was, as it were, the nuptial tent of God and Israel (Ex 26:14), and the material of the shoes worn by the Hebrews on festival days. (See on Ex 25:5).
fine linen--used by the priests (Lev 6:10); emblem of purity.
16:1116:11: եւ զարդարեցի զքեզ զարդու, եւ եդի ապարանջանս ՚ի ձեռս քո, եւ քառամանեա՛կ ՚ի պարանոց քո.
11 Զարդեղէնով զարդարեցի քեզ. ձեռքիդ ապարանջաններ դրեցի, պարանոցիդ՝ քառամանեակ:
11 Քեզ զարդերով զարդարեցի, Ձեռքերուդ վրայ ապարանջաններ դրի Եւ պարանոցէդ մանեակ կախեցի։
եւ զարդարեցի զքեզ զարդու, եւ եդի ապարանջանս ի ձեռս քո, եւ քառամանեակ ի պարանոց քո:

16:11: եւ զարդարեցի զքեզ զարդու, եւ եդի ապարանջանս ՚ի ձեռս քո, եւ քառամանեա՛կ ՚ի պարանոց քո.
11 Զարդեղէնով զարդարեցի քեզ. ձեռքիդ ապարանջաններ դրեցի, պարանոցիդ՝ քառամանեակ:
11 Քեզ զարդերով զարդարեցի, Ձեռքերուդ վրայ ապարանջաններ դրի Եւ պարանոցէդ մանեակ կախեցի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1116:11 И нарядил тебя в наряды, и положил на руки твои запястья и на шею твою ожерелье.
16:11 καὶ και and; even ἐκόσμησά κοσμεω adorn; trim σε σε.1 you κόσμῳ κοσμος world; adornment καὶ και and; even περιέθηκα περιτιθημι put around / on ψέλια ψελιον about; around τὰς ο the χεῖράς χειρ hand σου σου of you; your καὶ και and; even κάθεμα καθεμα about; around τὸν ο the τράχηλόν τραχηλος neck σου σου of you; your
16:11 וָ wā וְ and אֶעְדֵּ֖ךְ ʔeʕdˌēḵ עדה adorn עֶ֑דִי ʕˈeḏî עֲדִי ornament וָ wā וְ and אֶתְּנָ֤ה ʔettᵊnˈā נתן give צְמִידִים֙ ṣᵊmîḏîm צָמִיד bracelet עַל־ ʕal- עַל upon יָדַ֔יִךְ yāḏˈayiḵ יָד hand וְ wᵊ וְ and רָבִ֖יד rāvˌîḏ רָבִיד necklace עַל־ ʕal- עַל upon גְּרֹונֵֽךְ׃ gᵊrônˈēḵ גָּרֹון throat
16:11. et ornavi te ornamento et dedi armillas in manibus tuis et torquem circa collum tuumI decked thee also with ornaments, and put bracelets on thy hands, and a chain about thy neck.
11. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
16:11. I adorned you with ornaments, and I put bracelets upon your hands and a necklace around your neck.
16:11. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck:

16:11 И нарядил тебя в наряды, и положил на руки твои запястья и на шею твою ожерелье.
16:11
καὶ και and; even
ἐκόσμησά κοσμεω adorn; trim
σε σε.1 you
κόσμῳ κοσμος world; adornment
καὶ και and; even
περιέθηκα περιτιθημι put around / on
ψέλια ψελιον about; around
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
καὶ και and; even
κάθεμα καθεμα about; around
τὸν ο the
τράχηλόν τραχηλος neck
σου σου of you; your
16:11
וָ וְ and
אֶעְדֵּ֖ךְ ʔeʕdˌēḵ עדה adorn
עֶ֑דִי ʕˈeḏî עֲדִי ornament
וָ וְ and
אֶתְּנָ֤ה ʔettᵊnˈā נתן give
צְמִידִים֙ ṣᵊmîḏîm צָמִיד bracelet
עַל־ ʕal- עַל upon
יָדַ֔יִךְ yāḏˈayiḵ יָד hand
וְ wᵊ וְ and
רָבִ֖יד rāvˌîḏ רָבִיד necklace
עַל־ ʕal- עַל upon
גְּרֹונֵֽךְ׃ gᵊrônˈēḵ גָּרֹון throat
16:11. et ornavi te ornamento et dedi armillas in manibus tuis et torquem circa collum tuum
I decked thee also with ornaments, and put bracelets on thy hands, and a chain about thy neck.
16:11. I adorned you with ornaments, and I put bracelets upon your hands and a necklace around your neck.
16:11. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Описание женских нарядов, собственно драгоценностей, взято конечно с действительности, что доказывается и сходством с Ос II:13: и Ис III. Но там о венце не говорится; если он не указывает здесь на царское достоинство невесты Божией, то настоящее место может свидетельствовать, что венец в то время был уже принадлежностью брака. “Ожерелье” названо тем же словом, которым обозначена цепь, возложенная фараоном на Иосифа (“равид” Быт ХLI:72); это была должно быть цепь из двойной или тройной золотой нити, усаженная драгоценными камнями и опускавшаяся с шеи на грудь. Что серьги носились и в носу, видно еще из Притч XI:22; Ис III:20. Драгоценности означают благоденствие и богатство евреев при Давиде и Соломоне, когда народ стал царством (венец и цепь).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: I put: Gen 24:22, Gen 24:47, Gen 24:53
and a: Lev 8:9; Est 2:17; Isa 28:5; Lam 5:16; Rev 2:10, Rev 4:4, Rev 4:10
a chain: Gen 41:42; Pro 1:9, Pro 4:9; Sol 1:10, Sol 4:9; Isa 3:19; Dan 5:7, Dan 5:16, Dan 5:29,
forehead: Heb. nose, Gen 24:22 *marg. Isa 3:21,
ear-rings: Gen 35:4; Exo 32:2, Exo 35:22; Num 31:50; Jdg 8:24; Job 42:11; Pro 25:12; Hos 2:13
John Gill
16:11 And I decked thee also with ornaments,.... The Targum interprets this of the ornament of the words of the law; see Prov 1:8; but may be as well understood of good works done in obedience to them, from a right principle, and to right ends; which adorn professors of religion, their profession, and the doctrines of Christ, which they profess, Ti1 2:9; or rather the graces of the Spirit, which are all of them very ornamental to the saints, as faith, hope, love, humility, &c. and are in the sight of God of great price, 1Pet 3:3;
and I put bracelets upon thine hands; which the Targum also explains of the law, written on two tables of stone, and given by the hands of Moses; the words of which, as Jarchi says, were put one against another, five against five; "hands" being the instruments of action may denote good works, which the Lord enables his people to perform; and which appear beautiful, as hands with bracelets on them, when they spring from love, are done in faith, and with a view to the glory of God:
and a chain on thy neck; this the Targum understands of sanctification, paraphrasing it,
"and with the holiness of my great name I sanctified you;''
and may be applied to the graces of the Spirit, which are as a chain, whose links are inseparably joined together; for, where one grace is, there are all the rest, faith, hope, charity, &c. see Song 1:10; or else to the blessings of grace, which also are linked together, and cannot be parted; where the one is, the other are likewise, Eph 1:3, Rom 8:30; and both graces and blessings make the saint very beautiful.
John Wesley
16:11 A chain - Of gold, in token of honour and authority.
Robert Jamieson, A. R. Fausset and David Brown
16:11 The marriage gifts to Rebekah (Gen 24:22, Gen 24:47).
16:1216:12: եդի քեզ գինդս, եւ գորշապահանգս յականջս քո. եւ պսակ պարծանաց ՚ի գլուխ քո[12500]. [12500] Յօրինակին ՚ի բնաբանի գրեալ համեմատ միում եւ եթ օրինակի. Եւ գոշապահանգս, ՚ի լուսանցսն ուղղագրի՝ գորշապահանգս, համաձայն այլոց բազմաց։
12 Քթիդ գինդեր ու ականջներիդ օղեր դրեցի, գլխիդ՝ փառապսակ:
12 Քու քթիդ՝ օղակ, Ականջներուդ՝ գինտեր, Գլխուդ պարծանքի պսակ դրի։
եդի [272]քեզ գինդս``, եւ գորշապահանգս յականջս քո, եւ պսակ պարծանաց ի գլուխ քո:

16:12: եդի քեզ գինդս, եւ գորշապահանգս յականջս քո. եւ պսակ պարծանաց ՚ի գլուխ քո[12500].
[12500] Յօրինակին ՚ի բնաբանի գրեալ համեմատ միում եւ եթ օրինակի. Եւ գոշապահանգս, ՚ի լուսանցսն ուղղագրի՝ գորշապահանգս, համաձայն այլոց բազմաց։
12 Քթիդ գինդեր ու ականջներիդ օղեր դրեցի, գլխիդ՝ փառապսակ:
12 Քու քթիդ՝ օղակ, Ականջներուդ՝ գինտեր, Գլխուդ պարծանքի պսակ դրի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1216:12 И дал тебе кольцо на твой нос и серьги к ушам твоим и на голову твою прекрасный венец.
16:12 καὶ και and; even ἔδωκα διδωμι give; deposit ἐνώτιον ενωτιον about; around τὸν ο the μυκτῆρά μυκτηρ of you; your καὶ και and; even τροχίσκους τροχισκος in; on τὰ ο the ὦτά ους ear σου σου of you; your καὶ και and; even στέφανον στεφανος.1 wreath; laurel καυχήσεως καυχησις boasting ἐπὶ επι in; on τὴν ο the κεφαλήν κεφαλη head; top σου σου of you; your
16:12 וָ wā וְ and אֶתֵּ֥ן ʔettˌēn נתן give נֶ֨זֶם֙ nˈezem נֶזֶם nose-ring עַל־ ʕal- עַל upon אַפֵּ֔ךְ ʔappˈēḵ אַף nose וַ wa וְ and עֲגִילִ֖ים ʕᵃḡîlˌîm עָגִיל adornment עַל־ ʕal- עַל upon אָזְנָ֑יִךְ ʔoznˈāyiḵ אֹזֶן ear וַ wa וְ and עֲטֶ֥רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour בְּ bᵊ בְּ in רֹאשֵֽׁךְ׃ rōšˈēḵ רֹאשׁ head
16:12. et dedi inaurem super os tuum et circulos auribus tuis et coronam decoris in capite tuoAnd I put a jewel upon thy forehead and earrings in thy ears, and a beautiful crown upon thy head.
12. And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thine head.
16:12. And I put gold upon your face, and earrings in your ears, and a beautiful crown upon your head.
16:12. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.
And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head:

16:12 И дал тебе кольцо на твой нос и серьги к ушам твоим и на голову твою прекрасный венец.
16:12
καὶ και and; even
ἔδωκα διδωμι give; deposit
ἐνώτιον ενωτιον about; around
τὸν ο the
μυκτῆρά μυκτηρ of you; your
καὶ και and; even
τροχίσκους τροχισκος in; on
τὰ ο the
ὦτά ους ear
σου σου of you; your
καὶ και and; even
στέφανον στεφανος.1 wreath; laurel
καυχήσεως καυχησις boasting
ἐπὶ επι in; on
τὴν ο the
κεφαλήν κεφαλη head; top
σου σου of you; your
16:12
וָ וְ and
אֶתֵּ֥ן ʔettˌēn נתן give
נֶ֨זֶם֙ nˈezem נֶזֶם nose-ring
עַל־ ʕal- עַל upon
אַפֵּ֔ךְ ʔappˈēḵ אַף nose
וַ wa וְ and
עֲגִילִ֖ים ʕᵃḡîlˌîm עָגִיל adornment
עַל־ ʕal- עַל upon
אָזְנָ֑יִךְ ʔoznˈāyiḵ אֹזֶן ear
וַ wa וְ and
עֲטֶ֥רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath
תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour
בְּ bᵊ בְּ in
רֹאשֵֽׁךְ׃ rōšˈēḵ רֹאשׁ head
16:12. et dedi inaurem super os tuum et circulos auribus tuis et coronam decoris in capite tuo
And I put a jewel upon thy forehead and earrings in thy ears, and a beautiful crown upon thy head.
16:12. And I put gold upon your face, and earrings in your ears, and a beautiful crown upon your head.
16:12. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.
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Adam Clarke: Commentary on the Bible - 1831
16:12: I put a jewel on thy forehead - על אפך al appech, upon thy nose. This is one of the most common ornaments among ladies in the east. European translators, not knowing what to make of a ring in the nose, have rendered it, a jewel on thy forehead or mouth, (though they have sometimes a piece of gold or jewel fastened to the center of their forehead.) I have already spoken of this Asiatic custom, so often referred to in the sacred writings: see Gen 24:22, Gen 24:42; Exo 32:2; Job 42:11; Pro 11:22; Isa 3:21; Hos 2:13.
Albert Barnes: Notes on the Bible - 1834
16:12: A jewel on thy forehead - literally, "a nose-ring on thy nostril" (Gen 24:22 note).
Geneva 1599
16:12 And I put a jewel in thy nose, and earrings in thy ears, and a beautiful (h) crown upon thy head.
(h) By this he shows how he saved his Church, enriched it, and gave it power and dominion to reign.
John Gill
16:12 And I put a jewel on thy forehead,.... The same with the nose jewel, which was hung upon the forehead, and reached down to the nose and mouth; and, however disagreeable it may seem to us, was reckoned very ornamental in the eastern countries, Is 3:21; and where now, as in Persia, as well as in all the Levant, the women put rings through their noses, which they pierce with needles, as Monsieur Thevenot (z) relates; so Dr. Shaw (a) says that nose jewels are used still by the Levant Arabs. The Targum applies it to the ark, thus,
"and I put the ark of my covenant among you;''
but may be better applied a public profession of religion, which every good man ought to make, and take up from principles of grace received; this is bearing the name of Christ and the name of his Father in their foreheads; which is very ornamental to the believer, and well pleasing to Christ, Rom 10:9;
and earrings in thine ears. The Targum is,
"and the clouds of my glory overshadowed you;''
but it may be better interpreted of the spiritual ears God gives his people in conversion; by which they hear his word, so as to understand it; hear the voice of Christ, so as to distinguish it from the voice of a stranger; and hear his Gospel, so as to believe and receive it, approve of it, and love it, and act in conformity to it:
and a beautiful crown upon thine head. The Targum paraphrases it thus,
"and an angel, sent from before me, led at the head of you:''
referring to Ex 23:20; with which Jarchi compares Mic 2:13 but may be better illustrated by the beautiful crown of twelve stars, the doctrine of the twelve apostles of Christ, said to he upon the head of the church; and is upon the head of every believer that holds the mystery of the faith in pure conscience; that holds fast the faithful word, and will not let it go, that so no man may take away his crown, Rev_ 12:1.
(z) Travels, par. 2. B. 2. c. 9. p. 94. (a) Travels, p. 241. Ed. 2.
Robert Jamieson, A. R. Fausset and David Brown
16:12 jewel on thy forehead--rather, "a ring in thy nose" (Is 3:21).
a crown--at once the badge of a bride, and of her being made a queen, as being consort of the King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Ex 19:6; compare Rev_ 1:6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to which Israel was advanced.
16:1316:13: եւ զարդարեցար ՚ի զարդ ոսկւոյ եւ արծաթոյ։ Եւ հանդերձ քո բեհեզ եւ զառնաւուխտ եւ ճաճանչանաւուխտ. եւ կերար նաշիհ եւ եւղ եւ մեղր, եւ եղեր գեղեցիկ յոյժ յոյժ. եւ գրգեցար ՚ի գրգանս թագաւորութեան[12501]։ [12501] Օրինակ մի. Բեհեզ եւ զագնաւուխտ։ Յօրինակին՝ բառս Ճաճանչանաւուխտ, առաջնոյն քերմամբ եւ վերստին գրութեամբ էր յարմարեալ, համեմատ այլ միում օրինակի. ուր մնացեալ հինգ օրինակք ունին՝ ճաճանաւուխտ։ Իսկ Ոսկան. ճաճանչաւուխտ։
13 Եւ դու զարդարուեցիր ոսկէ ու արծաթէ զարդերով: Հագուստդ բեհեզ էր, ընտիր կերպաս՝ ասեղնագործուած: Նաշիհ[29] կերար, իւղ ու մեղր, չափազանց գեղեցիկ եղար, փայփայուեցիր արքայական գուրգուրանքով:[29] 29. Ընտիր ալիւրից պատրաստուած նկանակ՝ հաց:
13 Դուն ոսկիով ու արծաթով զարդարուեցար Ու քու հանդերձներդ բեհեզ, մետաքս ու ասեղնագործուած էին։Նաշիհ ու մեղր ու իւղ կերար, Խիստ շատ գեղեցկացար Ու թագաւորութեան հասար։
Եւ զարդարեցար ի զարդ ոսկւոյ եւ արծաթոյ, եւ հանդերձ քո բեհեզ եւ զառնաւուխտ եւ ճաճանչանաւուխտ. եւ կերար նաշիհ եւ եւղ եւ մեղր, եւ եղեր գեղեցիկ յոյժ յոյժ, եւ [273]գրգեցար ի գրգանս թագաւորութեան:

16:13: եւ զարդարեցար ՚ի զարդ ոսկւոյ եւ արծաթոյ։ Եւ հանդերձ քո բեհեզ եւ զառնաւուխտ եւ ճաճանչանաւուխտ. եւ կերար նաշիհ եւ եւղ եւ մեղր, եւ եղեր գեղեցիկ յոյժ յոյժ. եւ գրգեցար ՚ի գրգանս թագաւորութեան[12501]։
[12501] Օրինակ մի. Բեհեզ եւ զագնաւուխտ։ Յօրինակին՝ բառս Ճաճանչանաւուխտ, առաջնոյն քերմամբ եւ վերստին գրութեամբ էր յարմարեալ, համեմատ այլ միում օրինակի. ուր մնացեալ հինգ օրինակք ունին՝ ճաճանաւուխտ։ Իսկ Ոսկան. ճաճանչաւուխտ։
13 Եւ դու զարդարուեցիր ոսկէ ու արծաթէ զարդերով: Հագուստդ բեհեզ էր, ընտիր կերպաս՝ ասեղնագործուած: Նաշիհ[29] կերար, իւղ ու մեղր, չափազանց գեղեցիկ եղար, փայփայուեցիր արքայական գուրգուրանքով:
[29] 29. Ընտիր ալիւրից պատրաստուած նկանակ՝ հաց:
13 Դուն ոսկիով ու արծաթով զարդարուեցար Ու քու հանդերձներդ բեհեզ, մետաքս ու ասեղնագործուած էին։Նաշիհ ու մեղր ու իւղ կերար, Խիստ շատ գեղեցկացար Ու թագաւորութեան հասար։
zohrab-1805▾ eastern-1994▾ western am▾
16:1316:13 Так украшалась ты золотом и серебром, и одежда твоя {была} виссон и шелк и узорчатые ткани; питалась ты хлебом из лучшей пшеничной муки, медом и елеем, и была чрезвычайно красива, и достигла царственного величия.
16:13 καὶ και and; even ἐκοσμήθης κοσμεω adorn; trim χρυσίῳ χρυσιον gold piece; gold leaf καὶ και and; even ἀργυρίῳ αργυριον silver piece; money καὶ και and; even τὰ ο the περιβόλαιά περιβολαιον coat σου σου of you; your βύσσινα βυσσινος fine linen καὶ και and; even τρίχαπτα τριχαπτος and; even ποικίλα ποικιλος various; varied σεμίδαλιν σεμιδαλις fine flour καὶ και and; even ἔλαιον ελαιον oil καὶ και and; even μέλι μελι honey ἔφαγες εσθιω eat; consume καὶ και and; even ἐγένου γινομαι happen; become καλὴ καλος fine; fair σφόδρα σφοδρα vehemently; tremendously
16:13 וַ wa וְ and תַּעְדִּ֞י ttaʕdˈî עדה adorn זָהָ֣ב zāhˈāv זָהָב gold וָ wā וְ and כֶ֗סֶף ḵˈesef כֶּסֶף silver וּ û וְ and מַלְבּוּשֵׁךְ֙ malbûšēḵ מַלְבּוּשׁ garment שֵׁ֤שׁשׁשׁי *šˈēš שֵׁשׁ linen וָ wā וְ and מֶ֨שִׁי֙ mˈešî מֶשִׁי textile וְ wᵊ וְ and רִקְמָ֔ה riqmˈā רִקְמָה woven stuff סֹ֧לֶת sˈōleṯ סֹלֶת wheat groat וּ û וְ and דְבַ֛שׁ ḏᵊvˈaš דְּבַשׁ honey וָ wā וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil אָכָ֑לְתְּאכלתי *ʔāḵˈālt אכל eat וַ wa וְ and תִּ֨יפִי֙ ttˈîfî יפה be beautiful בִּ bi בְּ in מְאֹ֣ד mᵊʔˈōḏ מְאֹד might מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וַֽ wˈa וְ and תִּצְלְחִ֖י ttiṣlᵊḥˌî צלח be strong לִ li לְ to מְלוּכָֽה׃ mᵊlûḵˈā מְלוּכָה kingship
16:13. et ornata es auro et argento et vestita es bysso et polymito et multicoloribus similam et mel et oleum comedisti et decora facta es vehementer nimis et profecisti in regnumAnd thou wast adorned with gold, and silver, and wast clothed with fine linen, and embroidered work, and many colours: thou didst eat fine flour, and honey, and oil, and wast made exceeding beautiful: and wast advanced to be a queen.
13. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper unto royal estate.
16:13. And you were adorned with gold and silver, and you were clothed in fine linen, woven with many colors. You ate fine flour, and honey, and oil. And you became very beautiful. And you advanced to royal power.
16:13. Thus wast thou decked with gold and silver; and thy raiment [was of] fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
Thus wast thou decked with gold and silver; and thy raiment [was of] fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom:

16:13 Так украшалась ты золотом и серебром, и одежда твоя {была} виссон и шелк и узорчатые ткани; питалась ты хлебом из лучшей пшеничной муки, медом и елеем, и была чрезвычайно красива, и достигла царственного величия.
16:13
καὶ και and; even
ἐκοσμήθης κοσμεω adorn; trim
χρυσίῳ χρυσιον gold piece; gold leaf
καὶ και and; even
ἀργυρίῳ αργυριον silver piece; money
καὶ και and; even
τὰ ο the
περιβόλαιά περιβολαιον coat
σου σου of you; your
βύσσινα βυσσινος fine linen
καὶ και and; even
τρίχαπτα τριχαπτος and; even
ποικίλα ποικιλος various; varied
σεμίδαλιν σεμιδαλις fine flour
καὶ και and; even
ἔλαιον ελαιον oil
καὶ και and; even
μέλι μελι honey
ἔφαγες εσθιω eat; consume
καὶ και and; even
ἐγένου γινομαι happen; become
καλὴ καλος fine; fair
σφόδρα σφοδρα vehemently; tremendously
16:13
וַ wa וְ and
תַּעְדִּ֞י ttaʕdˈî עדה adorn
זָהָ֣ב zāhˈāv זָהָב gold
וָ וְ and
כֶ֗סֶף ḵˈesef כֶּסֶף silver
וּ û וְ and
מַלְבּוּשֵׁךְ֙ malbûšēḵ מַלְבּוּשׁ garment
שֵׁ֤שׁשׁשׁי
*šˈēš שֵׁשׁ linen
וָ וְ and
מֶ֨שִׁי֙ mˈešî מֶשִׁי textile
וְ wᵊ וְ and
רִקְמָ֔ה riqmˈā רִקְמָה woven stuff
סֹ֧לֶת sˈōleṯ סֹלֶת wheat groat
וּ û וְ and
דְבַ֛שׁ ḏᵊvˈaš דְּבַשׁ honey
וָ וְ and
שֶׁ֖מֶן šˌemen שֶׁמֶן oil
אָכָ֑לְתְּאכלתי
*ʔāḵˈālt אכל eat
וַ wa וְ and
תִּ֨יפִי֙ ttˈîfî יפה be beautiful
בִּ bi בְּ in
מְאֹ֣ד mᵊʔˈōḏ מְאֹד might
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וַֽ wˈa וְ and
תִּצְלְחִ֖י ttiṣlᵊḥˌî צלח be strong
לִ li לְ to
מְלוּכָֽה׃ mᵊlûḵˈā מְלוּכָה kingship
16:13. et ornata es auro et argento et vestita es bysso et polymito et multicoloribus similam et mel et oleum comedisti et decora facta es vehementer nimis et profecisti in regnum
And thou wast adorned with gold, and silver, and wast clothed with fine linen, and embroidered work, and many colours: thou didst eat fine flour, and honey, and oil, and wast made exceeding beautiful: and wast advanced to be a queen.
16:13. And you were adorned with gold and silver, and you were clothed in fine linen, woven with many colors. You ate fine flour, and honey, and oil. And you became very beautiful. And you advanced to royal power.
16:13. Thus wast thou decked with gold and silver; and thy raiment [was of] fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Краткое повторение сказания о нарядах. - “Питалась ты хлебом… медом и елеем”. Интересные данные об обычной пище знатных женщин очень простой; о мясе не упомянуто; может быть потому, что намекается на естественные произведения Палестины. - “Достигла царственного величия”. Намек на то, что Израиль только с течением времени перешел к царской власти; у LXX опущено, но едва ли по политическим соображениям, как думают.
Adam Clarke: Commentary on the Bible - 1831
16:13: Thus wast thou decked, etc. - The Targum understands all this of the tabernacle service, the book of the law, the sacerdotal vestments, etc.
Thou didst prosper into a kingdom - Here the figure explains itself: by this wretched infant, the low estate of the Jewish nation in its origin is pointed out; by the growing up of this child into woman's estate, the increase and multiplication of the people; by her being decked out and ornamented, her tabernacle service, and religious ordinances; by her betrothing and consequent marriage, the covenant which God made with the Jews; by her fornication and adulteries, their apostasy from God, and the establishment of idolatrous worship, with all its abominable rites; by her fornication and whoredoms with the Egyptians and Assyrians, the sinful alliances which the Jews made with those nations, and the incorporation of their idolatrous worship with that of Jehovah; by her lovers being brought against her, and stripping her naked, the delivery of the Jews into the hands of the Egyptians, Assyrians, and Chaldeans, who stripped them of all their excellencies, and at last carried them into captivity.
This is the key to the whole of this long chapter of metaphors; and the reader will do well to forget the figures, and look at the facts. The language and figures may in many places appear to us exceptionable: but these are quite in conformity to those times and places, and to every reader and hearer would appear perfectly appropriate, nor would engender either a thought or passion of an irregular or improper kind. Custom sanctions the mode, and prevents the abuse. Among naked savages irregular passions and propensities are not known to predominate above those in civilized life. And why? Because such sights are customary, and therefore in themselves innocent. And the same may be said of the language by which such states and circumstances of life are described. Had Ezekiel spoken in such language as would have been called chaste and unexceptionable among us, it would have appeared to his auditors as a strange dialect, and would have lost at least one half of its power and effect. Let this be the prophet's apology for the apparent indelicacy of his metaphors; and mine, for not entering into any particular discussion concerning them. See also the note on Eze 16:63 (note).
Albert Barnes: Notes on the Bible - 1834
16:13: Fine flour, and honey, and oil - These were the choicest kinds of food.
Into a kingdom - This part of the description refers to the reigns of David and Solomon, when the kingdom of Israel (still undivided) attained its highest pitch of grandeur.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: thou didst: Eze 16:19; Deu 8:8, Deu 32:13, Deu 32:14; Psa 45:13, Psa 45:14, Psa 81:16, Psa 147:14; Hos 2:5
and thou wast: Eze 16:14, Eze 16:15; Psa 48:2, Psa 50:2; Isa 64:11; Jer 13:20
and thou didst: Gen 17:6; Sa1 12:12; Sa2 8:15; Kg1 4:21; Ezr 4:20, Ezr 5:11; Psa 50:2; Lam 2:15
John Gill
16:13 Thus wast thou decked with gold and silver,.... The Targum interprets it of the tabernacle adorned with gold and silver, and linen curtains, of various dies and colours; but it refers to the ornaments, bracelets, chain, earrings, and crown before, mentioned; see Ps 45:9;
and thy raiment was of fine linen, and silk, and broidered work; See Gill on Ezek 16:10; with this compare Rev_ 19:8;
thou didst eat fine flour, and honey, and oil; which did not a little contribute to her beauty and comeliness; see Dan 1:15; this the Targum explains of the manna with which the Lord fed the Israelites in the wilderness, and was good, like fine flour, and honey, and oil; and had, as Jarchi says, the taste of them all: but may be better applied to spiritual provisions believers are fed with; to the Gospel, and the doctrines of it, which are as nourishing and strengthening as bread of fine flour; as sweet as honey to the taste; and which make fat and plump, and cause the face to shine as oil:
and thou wast exceeding beautiful, and thou didst prosper into a kingdom; the Targum is,
"and ye became rich, and were greatly strengthened, and prospered, and ruled over all kingdoms;''
and had its accomplishment, as Kimchi observes, when the time of the kingdom of the house of David came: land is true of all believers, who are a kingdom of priests, a royal priesthood, kings and priests unto God; have a kingdom of grace; now, which can never be moved, and lies in righteousness, peace, and joy, in the Holy Ghost; and are heirs of a kingdom of glory hereafter.
Robert Jamieson, A. R. Fausset and David Brown
16:13 flour . . . honey . . . oil--These three mixed form the sweetest cakes; not dry bread and leeks as in Egypt. From raiment He passes to food (Deut 32:13-14).
exceeding beautiful-- Ps 48:2, the city; also, Ps 29:2, the temple.
prosper into a kingdom--exercising empire over surrounding nations.
16:1416:14: Եւ ել անուն գեղեցկութեան քոյ ընդ ամենայն ազգս. զի է՛ր կատարեալ վայելչութիւն գեղոյ քոյ զոր յօրինեցի ՚ի վերայ քո, ասէ Ադովնայի Տէր։
14 Քո գեղեցկութեան համբաւը տարածուեց բոլոր ազգերի մէջ, որովհետեւ այն գեղեցկութիւնը, որով ստեղծել էի քեզ, կատարելապէս վայելուչ էր”, - ասում է Ամենակալ Տէրը:
14 Քու գեղեցկութեանդ համար քու անունդ ազգերուն մէջ տարածուեցաւ, Վասն զի կատարեալ եղար այն վայելչութեամբ, Որ քեզի շնորհած էի», կ’ըսէ Տէր Եհովան։
Եւ ել անուն գեղեցկութեան քո ընդ [274]ամենայն ազգս, զի էր կատարեալ վայելչութիւն գեղոյ քո զոր յօրինեցի ի վերայ քո, ասէ Ադոնայի Տէր:

16:14: Եւ ել անուն գեղեցկութեան քոյ ընդ ամենայն ազգս. զի է՛ր կատարեալ վայելչութիւն գեղոյ քոյ զոր յօրինեցի ՚ի վերայ քո, ասէ Ադովնայի Տէր։
14 Քո գեղեցկութեան համբաւը տարածուեց բոլոր ազգերի մէջ, որովհետեւ այն գեղեցկութիւնը, որով ստեղծել էի քեզ, կատարելապէս վայելուչ էր”, - ասում է Ամենակալ Տէրը:
14 Քու գեղեցկութեանդ համար քու անունդ ազգերուն մէջ տարածուեցաւ, Վասն զի կատարեալ եղար այն վայելչութեամբ, Որ քեզի շնորհած էի», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
16:1416:14 И пронеслась по народам слава твоя ради красоты твоей, потому что она была вполне совершенна при том великолепном наряде, который Я возложил на тебя, говорит Господь Бог.
16:14 καὶ και and; even ἐξῆλθέν εξερχομαι come out; go out σου σου of you; your ὄνομα ονομα name; notable ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἐν εν in τῷ ο the κάλλει καλλος of you; your διότι διοτι because; that συντετελεσμένον συντελεω consummate; finish ἦν ειμι be ἐν εν in εὐπρεπείᾳ ευπρεπεια beauty ἐν εν in τῇ ο the ὡραιότητι ωραιοτης who; what ἔταξα τασσω arrange; appoint ἐπὶ επι in; on σέ σε.1 you λέγει λεγω tell; declare κύριος κυριος lord; master
16:14 וַ wa וְ and יֵּ֨צֵא yyˌēṣē יצא go out לָ֥ךְ lˌāḵ לְ to שֵׁ֛ם šˈēm שֵׁם name בַּ ba בְּ in † הַ the גֹּויִ֖ם ggôyˌim גֹּוי people בְּ bᵊ בְּ in יָפְיֵ֑ךְ yofyˈēḵ יֳפִי beauty כִּ֣י׀ kˈî כִּי that כָּלִ֣יל kālˈîl כָּלִיל entire ה֗וּא hˈû הוּא he בַּֽ bˈa בְּ in הֲדָרִי֙ hᵃḏārˌî הָדָר ornament אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שַׂ֣מְתִּי śˈamtî שׂים put עָלַ֔יִךְ ʕālˈayiḵ עַל upon נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
16:14. et egressum est nomen tuum in gentes propter speciem tuam quia perfecta eras in decore meo quem posueram super te dicit Dominus DeusAnd thy renown went forth among the nations for thy beauty: for thou wast perfect through my beauty, which I had put upon thee, saith the Lord God.
14. And thy renown went forth among the nations for thy beauty; for it was perfect through my majesty which I had put upon thee, saith the Lord GOD.
16:14. And your renown went forth among the Gentiles, because of your beauty. For you were perfected by my beauty, which I had placed upon you, says the Lord God.
16:14. And thy renown went forth among the heathen for thy beauty: for it [was] perfect through my comeliness, which I had put upon thee, saith the Lord GOD.
And thy renown went forth among the heathen for thy beauty: for it [was] perfect through my comeliness, which I had put upon thee, saith the Lord GOD:

16:14 И пронеслась по народам слава твоя ради красоты твоей, потому что она была вполне совершенна при том великолепном наряде, который Я возложил на тебя, говорит Господь Бог.
16:14
καὶ και and; even
ἐξῆλθέν εξερχομαι come out; go out
σου σου of you; your
ὄνομα ονομα name; notable
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἐν εν in
τῷ ο the
κάλλει καλλος of you; your
διότι διοτι because; that
συντετελεσμένον συντελεω consummate; finish
ἦν ειμι be
ἐν εν in
εὐπρεπείᾳ ευπρεπεια beauty
ἐν εν in
τῇ ο the
ὡραιότητι ωραιοτης who; what
ἔταξα τασσω arrange; appoint
ἐπὶ επι in; on
σέ σε.1 you
λέγει λεγω tell; declare
κύριος κυριος lord; master
16:14
וַ wa וְ and
יֵּ֨צֵא yyˌēṣē יצא go out
לָ֥ךְ lˌāḵ לְ to
שֵׁ֛ם šˈēm שֵׁם name
בַּ ba בְּ in
הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
בְּ bᵊ בְּ in
יָפְיֵ֑ךְ yofyˈēḵ יֳפִי beauty
כִּ֣י׀ kˈî כִּי that
כָּלִ֣יל kālˈîl כָּלִיל entire
ה֗וּא hˈû הוּא he
בַּֽ bˈa בְּ in
הֲדָרִי֙ hᵃḏārˌî הָדָר ornament
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שַׂ֣מְתִּי śˈamtî שׂים put
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
16:14. et egressum est nomen tuum in gentes propter speciem tuam quia perfecta eras in decore meo quem posueram super te dicit Dominus Deus
And thy renown went forth among the nations for thy beauty: for thou wast perfect through my beauty, which I had put upon thee, saith the Lord God.
16:14. And your renown went forth among the Gentiles, because of your beauty. For you were perfected by my beauty, which I had placed upon you, says the Lord God.
16:14. And thy renown went forth among the heathen for thy beauty: for it [was] perfect through my comeliness, which I had put upon thee, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Разумеется главным образом посещение царицы Савской. Настойчиво указывается, что всей славой своей еврейский народ обязан Иегове.
Albert Barnes: Notes on the Bible - 1834
16:14: Perfect ... my comeliness - The comeliness was not natural, but the gift of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: thy renown: Deu 4:6-8, Deu 4:32-38; Jos 2:9-11, Jos 9:6-9; Kg1 10:1-13, Kg1 10:24; Ch2 2:11, Ch2 2:12; Ch2 9:23; Lam 2:15
through: Co1 4:7
Geneva 1599
16:14 And thy renown went forth among the nations for thy beauty: for it [was] perfect through my (i) comeliness, which I had put upon thee, saith the Lord GOD.
(i) He declares where the dignity of Jerusalem stood: that is, in that the Lord gave them of his beauty and excellency.
John Gill
16:14 And thy renown went forth among the Heathen for thy beauty,.... Which consisted of the above things: with this compare Deut 6:4, Ps 48:2; the church's beauty lies in the righteousness of Christ imputed, to her; in the holiness of Christ reckoned unto her; in the blood of Christ being upon her, by which she is washed and cleansed, justified and pardoned; and in the graces of the Spirit of Christ implanted in her; and in the salvation of Christ she is interested in; and in the presence of Christ, which is the beauty of the Lord upon her; and in being in Gospel order, and having Gospel ordinances; see Ps 45:11;
for it was perfect through my comeliness, which I had put upon thee,
saith the Lord God; all the outward happiness and prosperity of the Israelites in the days of David and Solomon, or at other times, was not, as Kimchi observes, of themselves, but of the Lord: and so the comeliness of the saints and people of God is not of themselves; they are by nature black and deformed; they are defiled with original and actual sin; they are as an unclean, thing; they are corrupt, abominable, and loathsome; and as they have not their comeliness by nature, so not by art; as it is not native to them, it is not acquired by them; they do not obtain it by their humiliation, repentance, and services; these cannot remove their natural blackness and uncomeliness, or wash away their sins, and render them beautiful in the sight of God, Jer 13:23, Jer 2:22; but they have their comeliness from another, from Christ, who is altogether lovely; and from his righteousness, which is put on them; and so they are in him, and, through that, perfectly comely, a perfection of beauty, all fair, and without spot, even the fairest in the whole creation, complete in Christ, and perfect in him, Ps 50:2.
John Wesley
16:14 My comeliness - "That is, thro' the beauty of their holiness, as they were a people devoted to God. This was it that put a lustre upon all their other honours, and was indeed the perfection of their beauty. Sanctified souls are truly beautiful in God's sight, and they themselves may take the comfort of it. But God must have all the glory for whatever comeliness they have, it is that which God has put upon them."
Robert Jamieson, A. R. Fausset and David Brown
16:14 thy renown . . . among . . . heathen--The theocracy reached its highest point under Solomon, when distant potentates heard of his "fame" (3Kings 10:1, &c.), for example, the queen of Sheba, Hiram, &c. (Lam 2:15).
my comeliness--It was not thine own, but imparted by Me.
16:1516:15: Եւ դու գեղապա՛նծ եղեր ՚ի գեղ քո, եւ պոռնկեցար ՚ի հոմանիսն քո. եւ տարածեցեր զպոռնկութիւն քո առ ամենայն անցաւորս, որոց ո՛չ լինէր այնպիսի ինչ[12502]։ [12502] Ոսկան. Եւ պոռնկեցար յանուն քո. եւ տարա՛՛։
15 “Եւ դու քո գեղեցկութեամբ պանծալի եղար, շնացար քո հոմանիների հետ ու պոռնկութիւնդ տարածեցիր բոլոր անցորդների վրայ, որոնց հետ առաջ այդպիսի բաներ չէին պատահել:
15 «Բայց դուն քու անուանդ պատճառով Եւ քու գեղեցկութեանդ ապաւինելով՝ շնութիւն ըրիր։Քու պոռնկութիւնդ ամէն անցնողի առջեւ թափեցիր եւ ինքզինքդ անոր յանձնեցիր։
Եւ դու գեղապանծ եղեր ի գեղ քո, եւ պոռնկեցար [275]ի հոմանիսն քո. եւ տարածեցեր զպոռնկութիւն քո առ ամենայն [276]անցաւորս, որոց ոչ լինէր այնպիսի ինչ:

16:15: Եւ դու գեղապա՛նծ եղեր ՚ի գեղ քո, եւ պոռնկեցար ՚ի հոմանիսն քո. եւ տարածեցեր զպոռնկութիւն քո առ ամենայն անցաւորս, որոց ո՛չ լինէր այնպիսի ինչ[12502]։
[12502] Ոսկան. Եւ պոռնկեցար յանուն քո. եւ տարա՛՛։
15 “Եւ դու քո գեղեցկութեամբ պանծալի եղար, շնացար քո հոմանիների հետ ու պոռնկութիւնդ տարածեցիր բոլոր անցորդների վրայ, որոնց հետ առաջ այդպիսի բաներ չէին պատահել:
15 «Բայց դուն քու անուանդ պատճառով Եւ քու գեղեցկութեանդ ապաւինելով՝ շնութիւն ըրիր։Քու պոռնկութիւնդ ամէն անցնողի առջեւ թափեցիր եւ ինքզինքդ անոր յանձնեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:1516:15 Но ты понадеялась на красоту твою, и, пользуясь славою твоею, стала блудить и расточала блудодейство твое на всякого мимоходящего, отдаваясь ему.
16:15 καὶ και and; even ἐπεποίθεις πειθω persuade ἐν εν in τῷ ο the κάλλει καλλος of you; your καὶ και and; even ἐπόρνευσας πορνευω prostitute; depraved ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your καὶ και and; even ἐξέχεας εκχεω pour out; drained τὴν ο the πορνείαν πορνεια prostitution; depravity σου σου of you; your ἐπὶ επι in; on πάντα πας all; every πάροδον παροδος passing ὃ ος who; what οὐκ ου not ἔσται ειμι be
16:15 וַ wa וְ and תִּבְטְחִ֣י ttivṭᵊḥˈî בטח trust בְ vᵊ בְּ in יָפְיֵ֔ךְ yofyˈēḵ יֳפִי beauty וַ wa וְ and תִּזְנִ֖י ttiznˌî זנה fornicate עַל־ ʕal- עַל upon שְׁמֵ֑ךְ šᵊmˈēḵ שֵׁם name וַ wa וְ and תִּשְׁפְּכִ֧י ttišpᵊḵˈî שׁפך pour אֶת־ ʔeṯ- אֵת [object marker] תַּזְנוּתַ֛יִךְ taznûṯˈayiḵ תַּזְנוּת fornication עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole עֹובֵ֖ר ʕôvˌēr עבר pass לֹו־ lô- לְ to יֶֽהִי׃ yˈehî היה be
16:15. et habens fiduciam in pulchritudine tua fornicata es in nomine tuo et exposuisti fornicationem tuam omni transeunti ut eius fieresBut trusting in thy beauty, thou playedst the harlot because of thy renown, and thou hast prostituted thyself to every passenger, to be his.
15. But thou didst trust in thy beauty, and playedst the harlot because of thy renown, and pouredst out thy whoredoms on every one that passed by; his it was.
16:15. But, having confidence in your own beauty, you fornicated in your fame. And you presented your fornication to every passer-by, so as to become his.
16:15. But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.
But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was:

16:15 Но ты понадеялась на красоту твою, и, пользуясь славою твоею, стала блудить и расточала блудодейство твое на всякого мимоходящего, отдаваясь ему.
16:15
καὶ και and; even
ἐπεποίθεις πειθω persuade
ἐν εν in
τῷ ο the
κάλλει καλλος of you; your
καὶ και and; even
ἐπόρνευσας πορνευω prostitute; depraved
ἐπὶ επι in; on
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
καὶ και and; even
ἐξέχεας εκχεω pour out; drained
τὴν ο the
πορνείαν πορνεια prostitution; depravity
σου σου of you; your
ἐπὶ επι in; on
πάντα πας all; every
πάροδον παροδος passing
ος who; what
οὐκ ου not
ἔσται ειμι be
16:15
וַ wa וְ and
תִּבְטְחִ֣י ttivṭᵊḥˈî בטח trust
בְ vᵊ בְּ in
יָפְיֵ֔ךְ yofyˈēḵ יֳפִי beauty
וַ wa וְ and
תִּזְנִ֖י ttiznˌî זנה fornicate
עַל־ ʕal- עַל upon
שְׁמֵ֑ךְ šᵊmˈēḵ שֵׁם name
וַ wa וְ and
תִּשְׁפְּכִ֧י ttišpᵊḵˈî שׁפך pour
אֶת־ ʔeṯ- אֵת [object marker]
תַּזְנוּתַ֛יִךְ taznûṯˈayiḵ תַּזְנוּת fornication
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
עֹובֵ֖ר ʕôvˌēr עבר pass
לֹו־ lô- לְ to
יֶֽהִי׃ yˈehî היה be
16:15. et habens fiduciam in pulchritudine tua fornicata es in nomine tuo et exposuisti fornicationem tuam omni transeunti ut eius fieres
But trusting in thy beauty, thou playedst the harlot because of thy renown, and thou hast prostituted thyself to every passenger, to be his.
16:15. But, having confidence in your own beauty, you fornicated in your fame. And you presented your fornication to every passer-by, so as to become his.
16:15. But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. “Стала блудить”. Так впервые Осия назвал идолопоклонство Израиля, являвшееся нарушением завета с Богом. Идолопоклонство у евреев стало особенно быстро распространяться благодаря возникшим в период наибольшей славы Израиля широким сношениям с окружающими языческими народами и увлечением их культурой. - “Расточала блудодейство свое на всякого мимоходящаго”. Имеется в виду обычай тогдашних блудниц поджидать посетителей на улицах (Быт XXXVIII:14; Иер III:2). Сравнение тем приложимее было к Израилю, что в Палестине было главное разветвление торговых дорог передней Азии (Кречм.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. 16 And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so. 17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, 18 And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. 19 My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. 20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, 21 That thou hast slain my children, and delivered them to cause them to pass through the fire for them? 22 And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood. 23 And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;) 24 That thou hast also built unto thee an eminent place, and hast made thee a high place in every street. 25 Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms. 26 Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger. 27 Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way. 28 Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied. 29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith. 30 How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman; 31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as a harlot, in that thou scornest hire; 32 But as a wife that committeth adultery, which taketh strangers instead of her husband! 33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. 34 And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.
In these verses we have an account of the great wickedness of the people of Israel, especially in worshipping idols, notwithstanding the great favours that God had conferred upon them, by which, one would think, they should have been for ever engaged to him. This wickedness of theirs is here represented by the lewd and scandalous conversation of that beautiful maid which was rescued from ruin, brought up and well provided for by a kind friend and benefactor, that had been in all respects as a father and a husband to her. Their idolatry was the great provoking sin that they were guilty of; it began in the latter end of Solomon's time (for from Samuel's till then I do not remember that we read any thing of it), and thenceforward continued more or less the crying sin of that nation till the captivity; and, though it now and then met with some check from the reforming kings, yet it was never totally suppressed, and for the most part appeared to a high degree impudent and barefaced. They not only worshipped the true God by images, as the ten tribes by the calves at Dan and Bethel, but they worshipped false gods, Baal and Moloch, and all the senseless rabble of the pagan deities.
This is that which is here all along represented (as often elsewhere) under the similitude of whoredom and adultery, 1. Because it is the violation of a marriage-covenant with God, forsaking him and embracing the bosom of a stranger; it is giving that affection and that service to his rivals which are due to him alone. 2. Because it is the corrupting and defiling of the mind, and the enslaving of the spiritual part of the man, and subjecting it to the power and dominion of sense, as whoredom is. 3. Because it debauches the conscience, sears and hardens it; and those who by their idolatries dishonour the divine nature, and change the truth of God into a lie and his glory into shame, God justly punishes by giving them over to a reprobate mind, to dishonour the human nature with vile affections, Rom. i. 23, &c. It is a besotting bewitching sin; and, when men are given up to it, they seldom recover themselves out of the snare. 4. Because it is a shameful scandalous sin for those that have joined themselves to the Lord to join themselves to an idol. Now observe here,
I. What were the causes of this sin. How came the people of God to be drawn away to the service of idols? How came a virgin so well taught, so well educated, to be debauched? Who would have thought it? But, 1. They grew proud (v. 15): "Thou trustedst to thy beauty, and didst expect that that should make thee an interest, and didst play the harlot because of thy renown." They thought, because they were so complimented and admired by their neighbours, that, further to ingratiate themselves with them and return their compliments, they must join with them in their worship and conform to their usages. Solomon admitted idolatry, to gratify his wives and their relations. Note, Abundance of young people are ruined by pride and particularly pride in their beauty. Rara est concordia formæ atque pudicitiæ--Beauty and chastity are seldom associated 2. They forgot their beginning (v. 22) "Thou hast not remembered the days of thy youth, how poor, and mean, and despicable thou wast, and what great things God did for thee and what lasting obligations he laid upon thee thereby." Note, It should be an effectual check to our pride and sensuality to consider what we are and how much we are beholden to the free grace of God. 3. They were weak in understanding and in resolution (v. 30): How weak is thy heart, seeing thou dost all these things. Note, The strength of men's lusts is an evidence of the weakness of their hearts; they have no acquaintance with themselves, nor government of themselves. She is weak, and yet an imperious whorish woman. Note, Those that are most foolish are commonly most imperious, and think themselves fit to manage others when they are far from being able to manage themselves.
II. What were the particulars of it. 1. They worshipped all the idols that came in their way, all that they were ever courted to the worship of; they were at the beck of all their neighbours (v. 15): Thou pouredst out thy fornications on every one that passed by; his it was. They were ready to close with every temptation of this kind, though ever so absurd. No foreign idol could be imported, no new god invented, but they were ready to catch at it, as a common trumpet that prostitutes herself to all comers and multiplies her whoredoms, v. 25. Thus some common drunkards will be company for every one that puts up the finger to them; how weak are the hearts of such! 2. They adorned their idol-temples, and groves, and high places, with the fine rich clothing that God had given them (v. 16, 18): Thou deckedst thy high places with divers colours, with the coats of divers colours, like Joseph's, which God had given them as particular marks of his favour, and hast played the harlot (that is, worshipped idols) thereupon. Of this he saith, "The like things shall not come, neither shall it be so; that is, this is a thing by no means to be suffered; I will never endure such practices as these without showing my resentments." 3. They made images for worship of the jewels which God had given them (v. 17): The jewels of my gold and my silver which I had given thee. Note, It is God that gives us our gold and silver; the products of trade, of art and industry, are the gifts of God's providence to us, as well as the fruits of the earth. And what God gives us the use of he still retains a property in. "It is my silver and my gold, though I have given it to thee." It is his still, so that we ought to serve and honour him with it, and are accountable to him for the disposal of it. Every penny has God's image upon it as well as Cæsar's. Should we make our silver and gold, our plate, money, and jewels, the matter of our pride and contention, our covetousness and prodigality, if we duly considered that they were God's silver and his gold? The Israelites began betimes to turn their jewels into idols, when Aaron made the golden calf of their earrings. 4. They served their idols with the good things which God gave them for their own use and to serve him with (v. 18): "Thou hast set my oil and my incense before the, upon their altars, as perfumes to these dunghill-deities; my meat, and fine flour, and oil, and that honey which Canaan flowed with, and wherewith I fed thee, thou hast regaled them and their hungry priests with, hast made an offering of it to them for a sweet savour, to purify them, and procure acceptance with them: and thus it was, saith the Lord God; it is too plain to be denied, too bad to be excused. These things thou hast done. He that knows all things knows it." See how fond they were of their idols, that they would part with that which was given them for the necessary subsistence of themselves and their families to honour them with, which may shame our niggardliness and strait-handedness in the service of the true and living God. 5. They had sacrificed their children to their idols. This is insisted upon here, and often elsewhere, as one of the worst instances of their idolatry, as indeed there was none in which the devil triumphed so much over the children of men, both their natural reason and their natural affection, as in this (see Jer. vii. 31; xix. 5; xxxii. 35): Thou hast taken thy sons and thy daughters, and not only made them to pass through the fire, or between two fires, in token of their being dedicated to Moloch, but thou hast sacrificed them to be devoured, v. 20. Never was there such an instance of the degenerating of the paternal authority into the most barbarous tyranny as this was. Yet that was not the worst of it: it was an irreparable wrong to God himself, who challenged a special property in their children more than in their gold and silver and their meat: They are my children (v. 21), the sons and daughters which thou hast borne unto me, v. 20. He is the Father of spirits, and rational souls are in a particular manner his; and therefore the taking away of life, human life, unjustly, is a high affront to the God of life. But the children of Israelites were his by a further right; they were the children of the covenant, born in God's house. He had said to Abraham, I will be a God to thee and to thy seed; they had the seal of the covenant in their flesh from eight days old; they were to bear God's name, and keep up his church; to murder them was in the highest degree inhuman, but to murder them in honour of an idol was in the highest degree impious. One cannot think of it without the utmost indignation: to see the pitiless hands of the parents shedding the guiltless blood of their own children, and by offering those pieces of themselves to the devil for buying sacrifices openly avowing the offering up of themselves to him for living sacrifices! How absurd was this, that the children which were born to God should be sacrificed to devils! Note, The children of parents that are members of the visible church are to be looked upon as born unto God, and his children,; as such, and under that character, we are to love them, and pray for them, bring them up for him, and, if he calls for them, cheerfully part with them to him; for may he not do what he will with his own? Upon this instance of their idolatry, which indeed ought not to pass without a particular brand, this remark is made (v. 20), Is this of thy whoredoms a small matter? which intimates that there were those who made a small matter of it, and turned it into a jest. Note, There is no sin so heinous, so apparently heinous, which men of profligate consciences will not make a mock at. But is whoredom, is spiritual whoredom, a small matter? Is it a small matter for men to make their children brutes and the devil their god? It will be a great matter shortly. 6. They built temples in honour of their idols, that others might be invited to resort thither and join with them in the worship of their idols: "After all thy wickedness of this kind committed in private, for which, woe, woe, unto thee" (that comes in in a sad parenthesis, denoting those to be in a woeful condition who are going on in sin, and giving them warning in time, if they would but take it), "thou hast at length arrived at such a pitch of impudence as to proclaim it; thou hast long had a whore's heart, but now thou hast come to have a whore's forehead, and canst not blush," v. 23-35. Thou hast built there an eminent place, a brothel-house (so the margin reads it), and such their idol temples were. Thou hast made for thyself a high place, for one idol or other, in every street, and at every head of the way; and again v. 31. They did all they could to seduce and debauch others, and to spread the contagion, by making the temptations to idolatry as strong as possibly they could; and hereby the ringleaders in idolatry did but make themselves vile, and even those that had courted them to it, finding themselves outdone by them, began to be surfeited with the abundance and violence of their idolatries: Thou hast made thy beauty to be abhorred, even by those that had admired it. The Jewish nation, by leaving their own God, and doting on the gods of the nations round about them, had made themselves mean and despicable in the eyes even of their heathen neighbours; much more was their beauty abhorred by all that were wise and good, and had any concern for the honour of God and religion. Note, Those shame themselves that bring a reproach on their profession. And justly will that beauty, that excellency, at length be made the object of the loathing of others which men have made the matter of their own pride.
III. What were the aggravations of this sin.
1. They were fond of the idols of those nations which had been their oppressors and persecutors. As, (1.) The Egyptians. They were a people notorious for idolatry, and for the most sottish senseless idolatries; they had of old abused Israel by their barbarous dealings, and of late by their treacherous dealings-were always either cruel or false to them; and yet so infatuated were they that they committed fornication with the Egyptians their neighbours, not only by joining with them in their idolatries, but by entering into leagues and alliances with them, and depending upon them for help in their straits, which was an adulterous departure from God. (2.) The Assyrians. They had also been vexatious to Israel: "And yet thou hast played the whore with them (v. 28); though they lived at a greater distance, yet thou hast entertained their idols and their superstitious usages, and so hast multiplied thy fornications unto Chaldea, hast borrowed images of gods, patterns of altars, rites of sacrificing, and one foolery or other of that kind, from that remote country, that enemy's country, and hast imported them into the land of Canaan, enfranchised and established them there." Thus Mr. George Herbert long since foretold, or feared at least,
That Seine shall swallow Tiber, and the Thames
By letting in them both pollute her streams.
2. They had been under the rebukes of Providence for their sins, and yet they persisted in them (v. 27): I have stretched out my hand over thee, to threaten and frighten thee. So God did before he laid his hand upon them to ruin and destroy them; and that is his usual method, to try to bring men to repentance first by less judgments. He did so here. Before he brought such a famine upon them as broke the staff of bread he diminished their ordinary food, but them short before he cut them off. When the overplus is abused, it is just with God to diminish that which is for necessity. Before he delivered them to the Chaldeans to be destroyed he delivered them to the daughters of the Philistines to be ridiculed for their idolatries; for they hated them, and, though they were idolaters themselves, yet were ashamed of the lewd way of the Israelites, who had grown more profane in their idolatries than any of their neighbours, who changed their gods, whereas other nations did not change theirs, Jer. ii. 10, 11. For this they were justly chastised by the Philistines. Or it may refer to the inroads which the Philistines made upon the south of Judah in the reign of Ahaz, by which it was weakened and impoverished, and which was the beginning of sorrows to them (2 Chron. xxviii. 18); but they did not take warning by those judgments, and therefore were justly abandoned to ruin at last. Note, In the account which impenitent sinners shall be called to they will be told not only of the mercies for which they have been ungrateful, but of the afflictions under which they have been incorrigible, Amos iv. 11.
3. They were insatiable in their spiritual whoredom: Thou couldst not be satisfied, v. 28 and again v. 29. When they had multiplied their idols and superstitious usages beyond measure, yet still they were enquiring after new gods and new fashions in worship. Those that in sincerity join themselves to the true God find enough in him for their satisfaction; and, though they still desire more of God, yet they never desire more than God. But those that forsake this living fountain for broken cisterns will find themselves soon surfeited, but never satisfied; they have soon enough of the gods they have, and are still enquiring after more.
4. They were at great expense with their idolatry, and laid out a great deal of wealth in purchasing patterns of images and altars, and hiring priests to attend upon them from other countries. Harlots generally had their hire; but this impudent adulteress, instead of being hired to serve idols, hired idols to protect her and accept her homage. This is much insisted on, v. 31-34. "In this respect the contrary is in thee from other women in thy whoredoms: others are courted, but thou makest court to those that do not follow thee, art fond of making leagues and alliances with those heathen nations that despise thee; others have gifts given them, but thou givest thy gifts, the gifts which God had graciously given thee, to thy idols; herein thou art like a wife that commits adultery, not for gain, as harlots do, but entirely for the sin's sake." Note, Spiritual lusts, those of the mind, such as theirs after idols were, are often as strong and impetuous as any carnal lusts are. And it is a great aggravation of sin when men are their own tempters, and, instead of proposing to themselves any worldly advantage by their sin, are at great expense with it; such are transgressors without cause (Ps. xxv. 3), wicked transgressors indeed.
And now is not Jerusalem in all this made to know her abominations? For what greater abominations could she be guilty of than these? Here we may see with wonder and horror what the corrupt nature of men is when God leaves them to themselves, yea, though they have the greatest advantages to be better and do better. And the way of sin is down-hill. Nitimur in vetitum--We incline to what is forbidden.
Adam Clarke: Commentary on the Bible - 1831
16:15: Thou didst trust in thine own beauty - Riches, strength, alliances, etc.; never considering that all they possessed came from God; therefore it was his comeliness which he had put upon them. Witness their original abject state, and the degree of eminence to which they had arrived afterwards through the protecting power of God.
Albert Barnes: Notes on the Bible - 1834
16:15: The prophet now describes the idolatries of the time of the Kings. The earlier offences in the time of the Judges are not noticed, that being an unsettled time. The conduct of the people after they had "prospered into a kingdom" is to be described.
Because of thy renown - The marriages of Solomon with pagan wives, and his consequent idolatries, are a clear instance of such, misuse of glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: thou didst: Eze 33:13; Deu 32:15; Isa 48:1; Jer 7:4; Mic 3:11; Zep 3:11; Mat 3:9
and playedst: Eze 20:8, Eze 23:3, Eze 23:8, Eze 23:11, Eze 23:12-21; exo 32:6-35; Num 25:1, Num 25:2; Jdg 2:12, Jdg 3:6, Jdg 10:6; Kg1 11:5, Kg1 12:28; Kg2 17:7, Kg2 21:3; Psa 106:35; Isa 1:21, Isa 57:8; Jer 2:20; Jer 3:1, Jer 7:4; Hos 1:2, Hos 4:10; Rev 17:5
because: Raised from the most abject state to dignity and splendour by Jehovah, Israel became proud of her numbers, riches, strength, and reputation, forgetting that it was "through his comeliness which he had put upon them;" and thus departing from God, made alliances with heathen nations, and worshipped their idols.
and pouredst: Eze 16:25, Eze 16:36, Eze 16:37
Carl Friedrich Keil and Franz Delitzsch
16:15
The apostasy of Israel. Its origin and nature, Ezek 16:15-22; its magnitude and extent, Ezek 16:23-34. In close connection with what precedes, this apostasy is described as whoredom and adultery. - Ezek 16:15. But thou didst trust in thy beauty, and didst commit fornication upon thy name, and didst pour out thy fornication over every one who passed by: his it became. Ezek 16:16. Thou didst take off thy clothes, and didst make to thyself spotted heights, and didst commit fornication upon them: things which should not come, and that which should not take place. Ezek 16:17. And thou didst take jewellery of thine ornament of my gold and of my silver, which I had given thee, and didst make thyself male images, and didst commit fornication with them; Ezek 16:18. And thou didst take thy embroidered clothes, and didst cover them therewith: and my oil and my incense thou didst set before them. Ezek 16:19. And my bread, which I gave to thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst set before them for a pleasant odour: this came to pass, is the saying of the Lord Jehovah. Ezek 16:20. And thou didst take thy sons and thy daughters, whom thou barest to me, and didst sacrifice them to them to devour. Was thy fornication too little? Ezek 16:21. Thou didst slay my sons, and didst give them up, devoting them to them. Ezek 16:22. And in all thine abominations and thy fornication thou didst not remember the days of thy youth, when thou wast naked and bare, and layest stamping in thy blood. - The beauty, i.e., the glory, of Israel led to its fall, because it made it the ground of its confidence; that is to say, it looked upon the gifts and possessions conferred upon it as its desert; and forgetting the giver, began to traffic with the heathen nations, and allowed itself to be seduced to heathen ways. For the fact, compare Deut 32:15 and Hos 13:6. "We are inflamed with pride and arrogance, and consequently profane the gifts of God, in which His glory ought to be resplendent" (Calvin). תּזני על שׁמך does not mean either "thou didst commit fornication notwithstanding thy name" (Winer and Ges. Thes. p. 422), or "against thy name" (Hvernick); for על connected with זנה has neither of these meanings, even in Judg 19:2. It means, "thou didst commit fornication upon thy name, i.e., in reliance upon thy name" (Hitzig and Maurer); only we must not understand שׁם as referring to the name of the city of God, but must explain it, in accordance with Ezek 16:14, as denoting the name, i.e., the renown, which Israel had acquired among the heathen on account of its beauty. In the closing words, לו יהי, לו refers to כּל־עובר, and יהי stands for ויהי, the copula having been dropped from ויהי because לו ought to stand first, and only יהי remaining (compare יך, Hos 6:1). The subject to יהי is יפי; the beauty became his (cf. Ps 45:12). This fornication is depicted in concrete terms in Ezek 16:16-22; and with the marriage relation described in Ezek 16:8-13 still in view, Israel is represented as giving up to idolatry all that it had received from its God. - Ezek 16:16. With the clothes it made spotted heights for itself. בּמות stands for בּתּי בּמות, temples of heights, small temples erected upon heights by the side of the altars (3Kings 13:32; 4Kings 17:29; for the fact, see the comm. on 3Kings 3:2), which may probably have consisted simply of tents furnished with carpets. Compare 4Kings 23:7, where the women are described as weaving tents for Astarte, also the tent-like temples of the Slavonian tribes in Germany, which consisted of variegated carpets and curtains (see Mohne on Creuzer's Symbolik, V. p. 176). These bamoth Ezekiel calls טלאות, not variegated, but spotted or speckled (cf. Gen 30:32), possibly with the subordinate idea of patched (מטלּא, Josh 9:5), because they used for the carpets not merely whole garments, but pieces of cloth as well; the word being introduced here for the purpose of indicating contemptuously the worthlessness of such conduct. "Thou didst commit whoredom upon them," i.e., upon the carpets in the tent-temples. The words 'לא באות וגו are no doubt relative clauses; but the usual explanation, "which has not occurred, and will not be," after Ex 10:14, cannot be vindicated, as it is impossible to prove either the use of בּוא in the sense of occurring or happening (= היה), or the use of the participle instead of the preterite in connection with the future. The participle באות in this connection can only supply one of the many senses of the imperfect (Ewald, 168c), and, like יהיה, express that which ought to be. The participial form באות is evidently chosen for the sake of obtaining a paronomasia with בּמות: the heights which should not come (i.e., should not be erected); while לא יהיה points back to ותּזני עליהם: "what should not happen."
Ezek 16:17-22
The jewellery of gold and silver was used by Israel for צלמי זכר, idols of the male sex, to commit fornication with them. Ewald thinks that the allusion is to Penates (teraphim), which were set up in the house, with ornaments suspended upon them, and worshipped with lectisternia. But there is no more allusion to lectisternia here than in Ezek 23:41. And there is still less ground for thinking, as Vatke, Movers, and Hvernick do, of Lingam-or Phallus-worship, of which it is impossible to find the slightest trace among the Israelites. The arguments used by Hvernick have been already proved by Hitzig to have no force whatever. The context does not point to idols of any particular kind, but to the many varieties of Baal-worship; whilst the worship of Moloch is specially mentioned in Ezek 16:20. as being the greatest abomination of the whole. The fact that נתן לפּניהם, to set before them (the idols), does not refer to lectisternia, but to sacrifices offered as food for the gods, is indisputably evident from the words לריח ניחח, the technical expression for the sacrificial odour ascending to God (cf. Lev 1:9, Lev 1:13, etc.). ויּהי (Ezek 16:19), and it came to pass (sc., this abomination), merely serves to give emphatic expression to the disgust which it occasioned (Hitzig). - Ezek 16:20, Ezek 16:21. And not even content with this, the adulteress sacrificed the children which God had given her to idols. The revulsion of feeling produced by the abominations of the Moloch-worship is shown in the expression לאכול, thou didst sacrifice thy children to idols, that they might devour them; and still more in the reproachful question 'המעט, "was there too little in thy whoredom?" מן before תּזנוּתיך is used in a comparative sense, though not to signify "was this a smaller thing than thy whoredom?" which would mean far too little in this connection. The מן is rather used, as in Ezek 8:17 and Is 49:6, in the sense of too: was thy whoredom, already described in Ezek 16:16-19, too little, that thou didst also slaughter thy children to idols? The Chetib תזנותך (Ezek 16:20 and Ezek 16:25) is a singular, as in Ezek 16:25 and Ezek 16:29; whereas the Keri has treated it as a plural, as in Ezek 16:15, Ezek 16:22, and Ezek 16:33, but without any satisfactory ground. The indignation comes out still more strongly in the description given of these abominations in Ezek 16:21 : "thou didst slay my sons" (whereas in Ezek 16:20 we have simply "thy sons, whom thou hast born to me"), "and didst give them up to them, בּהעביר, by making them pass through," sc. the fire. העביר is used here not merely or lustration or februation by fire, but for the actual burning of the children slain as sacrifices, so that it is equivalent to העביר בּאשׁ למּלך (4Kings 23:10). By the process of burning, the sacrifices were given to Moloch to devour. Ezekiel has the Moloch-worship in his eye in the form which it had assumed from the times of Ahaz downwards, when the people began to burn their children to Moloch (cf. 4Kings 16:3; 4Kings 21:6; 4Kings 23:10), whereas all that can be proved to have been practised in earlier times by the Israelites was the passing of children through fire without either slaying or burning; a februation by fire (compare the remarks on this subject in the comm. on Lev 18:21). - Amidst all these abominations Israel did not remember its youth, or how the Lord had adopted it out of the deepest wretchedness to be His people, and had made it glorious through the abundance of His gifts. This base ingratitude shows the depth of its fall, and magnifies its guilt. For Ezek 16:22 compare Ezek 16:7 and Ezek 16:6.
Geneva 1599
16:15 But thou didst (k) trust in thy own beauty, and didst play the harlot because of thy renown, and didst pour out (l) thy harlotries on every one that passed by; his it was.
(k) In abusing my gifts and in putting your confidence in your own wisdom and dignity, which were the opportunities of your idolatry.
(l) There was no idolatry with which you did not pollute yourself.
John Gill
16:15 But thou didst trust in thine own beauty,.... As the Jews did in external gifts bestowed upon them; in their outward prosperity and grandeur; in their riches, wealth, and wisdom; and in the extent of their dominions, as in the days of David and Solomon; and in such things men are apt to; put their trust and confidence, and to be elated with, and grow proud and haughty, as a woman because of her beauty: so some professors of religion trust in a form and profession of it; in speculative knowledge, and in outward duties and services; being unconcerned for inward purity and: holiness; and not trusting in the righteousness of Christ, the real beauty of saints:
and playedst the harlot because of thy renown; or "name" (b); which the Jews got among the nations round about them, for their wisdom, riches, and power; which was a snare unto them, as a woman's beauty is to her; and they were admired and courted, and complimented by their neighbours, and so drawn into idolatrous practices, as women into fornication and adultery by the admirers of them: idolatry, which is here meant, is frequently signified by playing the harlot, or by fornication and adultery: or "thou playedst the harlot in thy name" (c); alluding to the custom of harlots, notorious infamous ones, who used to set their names over the apartments, to direct men unto them; and so it may denote how famous and notorious the Jews were for their idolatries, and how impudent in them. Jarchi interprets this of the calf of the wilderness, and other idolatries which the tribe of Dan committed there; but it rather respects the idolatries committed from the times of Solomon to the captivity, which were many, and often repeated; and though sometimes a stop was put to them by pious princes, yet broke out again: so trusting in a man's own righteousness, or in any outward thing, is idolatry; and also false worship and superstitious observances:
and pouredst out thy fornication on everyone that passed by: which expresses the multitude of their idolatries; the measure of them, which ran over; the fondness they had for every idol of their neighbours; like a common strumpet, that prostitutes herself to everyone, not only to the men of her own place and city, but to all strangers and travellers; so the Jews, not content with the idols they had, embraced all that offered or their neighbours could furnish them with:
his it was; or "to him it was"; her desire, her lust, her fornication; everyone that passed by, that would might enjoy her; so the Jews were reader to fall in with every idol and every idolatrous practice. The Targum renders this clause,
"and it is not right for thee to do so;''
to commit and multiply idolatry.
(b) "propter nomen tuum", Pagninus, Montanus, Piscator. (c) "In nomine tuo", V. L. Munster, Tigurine version, Grotius; "super nomen tuum", Starckius; "cum nomine tuo", Junius & Tremellius.
John Wesley
16:15 Playedst the harlot - Thou didst go a whoring after idols. Thy renown - Her renown abroad drew to her idolatrous strangers, who brought their idols with them. Pouredst out - Didst readily prostitute thyself to them; every stranger, who passed thro' thee, might find room for his idol, and idolatry. He it was - Thy person was at the command of every adulterer.
Robert Jamieson, A. R. Fausset and David Brown
16:15 Instead of attributing the glory of her privileges and gifts to God, Israel prided herself on them as her own (Deut 32:15; Jer 7:4; Mic 3:11), and then wantonly devoted them to her idols (Hos 2:8; compare Lk 15:12-13).
playedst . . . harlot because of thy renown--"didst play the wanton upon thy name" [FAIRBAIRN], namely, by allowing thy renown to lead thee into idolatry and leagues with idolaters (Is 1:21; Is 57:8; Jer 3:2, Jer 3:6). English Version is better, "because of thy renown," that is, relying on it; answering to "thou didst trust in thine own beauty."
his it was--Thy beauty was yielded up to every passer-by Israel's zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification; hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.
16:1616:16: Եւ առեր ՚ի հանդերձիցն քոց եւ արարեր քեզ կուռս կարկատունս, եւ պոռնկեցար ընդ նոսա. եւ մի՛ մտցես անդր, զի ո՛չ էին՝ եւ ո՛չ լիցին։
16 Առար քո հագուստներից եւ դրանցից քեզ համար շինծու կուռքեր պատրաստեցիր: Պոռնկացար դրանց հետ, բայց այնտեղ չե՛ս մտնելու, որովհետեւ առաջ դրանք չկային ու այլեւս չեն լինելու:
16 Քու հանդերձներէդ առիր, Քեզի գոյնզգոյն զարդերով բարձր տեղեր շինեցիր, Անոնց վրայ շնութիւն ըրիր, Որոնց նմանը չեղաւ, ո՛չ ալ պիտի ըլլայ։
Եւ առեր ի հանդերձիցն քոց եւ արարեր քեզ [277]կուռս կարկատունս``, եւ պոռնկեցար ընդ նոսա. [278]եւ մի՛ մտցես անդր, զի ոչ էին եւ ոչ լիցին:

16:16: Եւ առեր ՚ի հանդերձիցն քոց եւ արարեր քեզ կուռս կարկատունս, եւ պոռնկեցար ընդ նոսա. եւ մի՛ մտցես անդր, զի ո՛չ էին՝ եւ ո՛չ լիցին։
16 Առար քո հագուստներից եւ դրանցից քեզ համար շինծու կուռքեր պատրաստեցիր: Պոռնկացար դրանց հետ, բայց այնտեղ չե՛ս մտնելու, որովհետեւ առաջ դրանք չկային ու այլեւս չեն լինելու:
16 Քու հանդերձներէդ առիր, Քեզի գոյնզգոյն զարդերով բարձր տեղեր շինեցիր, Անոնց վրայ շնութիւն ըրիր, Որոնց նմանը չեղաւ, ո՛չ ալ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616:16 И взяла из одежд твоих, и сделала себе разноцветные высоты, и блудодействовала на них, как никогда не случится и не будет.
16:16 καὶ και and; even ἔλαβες λαμβανω take; get ἐκ εκ from; out of τῶν ο the ἱματίων ιματιον clothing; clothes σου σου of you; your καὶ και and; even ἐποίησας ποιεω do; make σεαυτῇ σεαυτου of yourself εἴδωλα ειδωλον idol ῥαπτὰ ραπτος and; even ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved ἐπ᾿ επι in; on αὐτά αυτος he; him καὶ και and; even οὐ ου not μὴ μη not εἰσέλθῃς εισερχομαι enter; go in οὐδὲ ουδε not even; neither μὴ μη not γένηται γινομαι happen; become
16:16 וַ wa וְ and תִּקְחִ֣י ttiqḥˈî לקח take מִ mi מִן from בְּגָדַ֗יִךְ bbᵊḡāḏˈayiḵ בֶּגֶד garment וַ wa וְ and תַּֽעֲשִׂי־ ttˈaʕᵃśî- עשׂה make לָךְ֙ lāḵ לְ to בָּמֹ֣ות bāmˈôṯ בָּמָה high place טְלֻאֹ֔ות ṭᵊluʔˈôṯ טלא patch וַ wa וְ and תִּזְנִ֖י ttiznˌî זנה fornicate עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon לֹ֥א lˌō לֹא not בָאֹ֖ות vāʔˌôṯ בוא come וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִהְיֶֽה׃ yihyˈeh היה be
16:16. et sumens de vestimentis meis fecisti tibi excelsa hinc inde consuta et fornicata es super eis sicut non est factum neque futurum estAnd taking of thy garments thou hast made thee high places sewed together on each side: and hast played the harlot upon them, as hath not been done before, nor shall be hereafter.
16. And thou didst take of thy garments, and madest for thee high places decked with divers colours, and playedst the harlot upon them: shall not come, neither shall it be so.
16:16. And taking from your garments, you made for yourself exalted things, having sewed together disparate pieces. And you fornicated upon them, in a way that has not been done before, nor will be in the future.
16:16. And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: [the like things] shall not come, neither shall it be [so].
And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: [the like things] shall not come, neither shall it be:

16:16 И взяла из одежд твоих, и сделала себе разноцветные высоты, и блудодействовала на них, как никогда не случится и не будет.
16:16
καὶ και and; even
ἔλαβες λαμβανω take; get
ἐκ εκ from; out of
τῶν ο the
ἱματίων ιματιον clothing; clothes
σου σου of you; your
καὶ και and; even
ἐποίησας ποιεω do; make
σεαυτῇ σεαυτου of yourself
εἴδωλα ειδωλον idol
ῥαπτὰ ραπτος and; even
ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved
ἐπ᾿ επι in; on
αὐτά αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
εἰσέλθῃς εισερχομαι enter; go in
οὐδὲ ουδε not even; neither
μὴ μη not
γένηται γινομαι happen; become
16:16
וַ wa וְ and
תִּקְחִ֣י ttiqḥˈî לקח take
מִ mi מִן from
בְּגָדַ֗יִךְ bbᵊḡāḏˈayiḵ בֶּגֶד garment
וַ wa וְ and
תַּֽעֲשִׂי־ ttˈaʕᵃśî- עשׂה make
לָךְ֙ lāḵ לְ to
בָּמֹ֣ות bāmˈôṯ בָּמָה high place
טְלֻאֹ֔ות ṭᵊluʔˈôṯ טלא patch
וַ wa וְ and
תִּזְנִ֖י ttiznˌî זנה fornicate
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
לֹ֥א lˌō לֹא not
בָאֹ֖ות vāʔˌôṯ בוא come
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִהְיֶֽה׃ yihyˈeh היה be
16:16. et sumens de vestimentis meis fecisti tibi excelsa hinc inde consuta et fornicata es super eis sicut non est factum neque futurum est
And taking of thy garments thou hast made thee high places sewed together on each side: and hast played the harlot upon them, as hath not been done before, nor shall be hereafter.
16:16. And taking from your garments, you made for yourself exalted things, having sewed together disparate pieces. And you fornicated upon them, in a way that has not been done before, nor will be in the future.
16:16. And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: [the like things] shall not come, neither shall it be [so].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. “Разноцветные высоты”. Высотою везде в Ветхом Завете называются холмы, на которых совершалось идолослужение; а здесь, как думают, ею называется палатка на таких холмах для идолослужения; такие палатки вероятно устраивалась главным образом для служения Астарте (точнее: Ашере), которое сопровождалось развратом и разгулом; ср. 4: Цар XXIII:7: по евр. т. Ам II:8; см. объясн. XXIII:7; вероятно, они увешивались и устилались разноцветными коврами или делались из пестрых тканей. Патетически представляется дело так, что эти пестрые палатки пошиты из лоскутков той одежды, в которую облек свою невесту Иегова. Но возможно, что под “разноцветными высотами” здесь разумеются не палатки, а что-либо другое: полосатые жертвенники (Кимхи), кумиры (слав.: кумиры сошвныя), облачения для идолов (ср. 4: Цар XXIII:7) или какие-либо ложа для идолослужения (Кречм.). - “Как никогда не случится и не будет”. Всем этим Израиль проявил небывалую неверность Богу, не имеющую повториться в будущем; но это предположительный перевод темного еврейского выражения; слав. “и не внидеши и не будет”, т. е. впредь не войдешь к кумирам для блудодейства пред вами и не будет этого: Бог положит конец идолослужению.
Albert Barnes: Notes on the Bible - 1834
16:16: Compare Kg2 23:7. Such decoration of idol-temples in the holy land showed how the ungrateful people were devoting the wealth and energies which Yahweh had given them to the service of those false gods, in whose worship He was especially dishonored.
The like things shall not come ... - The abominations reached the very utmost - nothing would hereafter be so bad as these had been.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: Eze 7:20; Kg2 23:7; Ch2 28:24; Hos 2:8
Geneva 1599
16:16 And of thy garments thou didst take, and didst deck thy high places with various colours, (m) and didst play the harlot upon them: [the like things] shall not come, neither shall it be [so].
(m) This declares how the idolaters put their chief delight in those things which please the eyes and outward senses.
John Gill
16:16 And of thy garments thou didst take,.... Which were made of fine linen, silk, and broidered work; which God had given them, and they were richly clad with:
and deckedst thy high places with divers colours; that is, with garments of divers colours; either they erected tents on their high places, made with these; or they covered their altars with them, which were on their high places for the ornament of them, as harlots deck their beds to allure their lovers; see Prov 7:16; or "thou hast made for thyself high places spotted" (d); so the word is rendered in Gen 30:32; alluding to garments spotted with the flesh by adulterers. The Targum is, "thou hast made for thyself high places covered with idols": and so the Septuagint version renders it, "idols sewed together". The word, in the Talmudic language (e), has the signification of sewing. These idols were decked as children's babies are; and so the Syriac version, "thou hast made for thyself babies"; images like babies, richly dressed with their garments above described, such as the papists now have;
and playedst the harlot thereon; committed idolatry on the high places; or "with them" (f); that is, with the images and idols decked with their garments, which were set on those high places:
the like things shall not come, neither shall it be so; the like idolatries shall set be committed any more; and after the Babylonish captivity worshipping of idols was not practised by the Jews; nor is it to this day: or such "things have not come yet", and there "shall not be" the like (g); the sense is, there never were such idolatries committed by this people before; and there hover shall be, or will be, the like afterwards. Kimchi's note is,
"the high places shall not come as these; as if it was said these shall not be in futurity; and there shall not be a man or a people that shall make like these for multitudes;''
so Ben Melech; and "high places", does agree with "come". The Targum joins this with the preceding clause,
""and playedst the harlot" with them, as is not right and fit''
(d) "et fecisti tibi excelsa maculosa", Montanus; "excelsa conspera maculis", Calvin; "latis maculis interstincta", Junius & Tremellius, Piscator, Polanus. (e) T. Bab. Gittin. fol. 45. 2. Misn. Celim, c. 27. sect. 6. (f) "iisque", Ar. Interp. (g) "non eventurae sunt tales scortationes, nec erit qui sic scortetur", Piscator.
John Wesley
16:16 Thy garments - Those costly, royal robes, the very wedding clothes. High places - Where the idol was. With divers colours - With those beautiful clothes I put upon thee. The like things - As there was none before her that had done thus, so shall there be none to follow her in these things.
Robert Jamieson, A. R. Fausset and David Brown
16:16 deckedst . . . with divers colours--or, "didst make . . . of divers colors" [FAIRBAIRN]; the metaphor and the literal are here mixed. The high places whereon they sacrificed to Astarte are here compared to tents of divers colors, which an impudent harlot would spread to show her house was open to all [CALVIN]. Compare as to "woven hangings for Astarte" (the right translation for "grove") 4Kings 23:7.
the like . . . shall not come, neither shall . . . be--rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.
16:1716:17: Եւ առեր զսպաս պարծանացն քոց յոսկւոյն իմոյ եւ յարծաթոյն զոր ետու քեզ, եւ արարեր քեզ պատկերս արուականս, եւ պոռնկեցար ընդ նոսա[12503]։ [12503] Յօրինակին ՚ի բնաբանի ՚ի մէջ ար ականս դատարկ թողեալ, ՚ի լուս՛՛. նշանակի վանկս ու ՚ի ներքս բերել, եւ առնել՝ արուականս. համաձայն այլոց։
17 Արծաթից ու ոսկուց զարդեղէնը, որ քեզ էի տուել, առար ու դրանից տղամարդու արձաններ պատրաստեցիր, պոռնկացար դրանց հետ:
17 Իմ քեզի տուած ոսկիէս ու արծաթէս Քու թանկագին զարդերդ առիր, Քեզի այր մարդու պատկերներ շինեցիր Եւ անոնցմով պոռնկացար։
Եւ առեր զսպաս պարծանացն քոց յոսկւոյն իմոյ եւ յարծաթոյն զոր ետու քեզ, եւ արարեր քեզ պատկերս արուականս. եւ պոռնկեցար ընդ նոսա:

16:17: Եւ առեր զսպաս պարծանացն քոց յոսկւոյն իմոյ եւ յարծաթոյն զոր ետու քեզ, եւ արարեր քեզ պատկերս արուականս, եւ պոռնկեցար ընդ նոսա[12503]։
[12503] Յօրինակին ՚ի բնաբանի ՚ի մէջ ար ականս դատարկ թողեալ, ՚ի լուս՛՛. նշանակի վանկս ու ՚ի ներքս բերել, եւ առնել՝ արուականս. համաձայն այլոց։
17 Արծաթից ու ոսկուց զարդեղէնը, որ քեզ էի տուել, առար ու դրանից տղամարդու արձաններ պատրաստեցիր, պոռնկացար դրանց հետ:
17 Իմ քեզի տուած ոսկիէս ու արծաթէս Քու թանկագին զարդերդ առիր, Քեզի այր մարդու պատկերներ շինեցիր Եւ անոնցմով պոռնկացար։
zohrab-1805▾ eastern-1994▾ western am▾
16:1716:17 И взяла нарядные твои вещи из Моего золота и из Моего серебра, которые Я дал тебе, и сделала себе мужские изображения, и блудодействовала с ними.
16:17 καὶ και and; even ἔλαβες λαμβανω take; get τὰ ο the σκεύη σκευος vessel; jar τῆς ο the καυχήσεώς καυχησις boasting σου σου of you; your ἐκ εκ from; out of τοῦ ο the χρυσίου χρυσιον gold piece; gold leaf μου μου of me; mine καὶ και and; even ἐκ εκ from; out of τοῦ ο the ἀργυρίου αργυριον silver piece; money μου μου of me; mine ἐξ εκ from; out of ὧν ος who; what ἔδωκά διδωμι give; deposit σοι σοι you καὶ και and; even ἐποίησας ποιεω do; make σεαυτῇ σεαυτου of yourself εἰκόνας εικων image ἀρσενικὰς αρσενικος and; even ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved ἐν εν in αὐταῖς αυτος he; him
16:17 וַ wa וְ and תִּקְחִ֞י ttiqḥˈî לקח take כְּלֵ֣י kᵊlˈê כְּלִי tool תִפְאַרְתֵּ֗ךְ ṯifʔartˈēḵ תִּפְאֶרֶת splendour מִ mi מִן from זְּהָבִ֤י zzᵊhāvˈî זָהָב gold וּ û וְ and מִ mi מִן from כַּסְפִּי֙ kkaspˌî כֶּסֶף silver אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣תִּי nāṯˈattî נתן give לָ֔ךְ lˈāḵ לְ to וַ wa וְ and תַּעֲשִׂי־ ttaʕᵃśî- עשׂה make לָ֖ךְ lˌāḵ לְ to צַלְמֵ֣י ṣalmˈê צֶלֶם image זָכָ֑ר zāḵˈār זָכָר male וַ wa וְ and תִּזְנִי־ ttiznî- זנה fornicate בָֽם׃ vˈām בְּ in
16:17. et tulisti vasa decoris tui de auro meo et argento meo quae dedi tibi et fecisti tibi imagines masculinas et fornicata es in eisAnd thou tookest thy beautiful vessels, of my gold, and my silver, which I gave thee, and thou madest thee images of men, and hast committed fornication with them.
17. Thou didst also take thy fair jewels of my gold and of my silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;
16:17. And you took your beautiful items, made of my gold and my silver, which I gave to you, and you made for yourself images of men, and you fornicated with them.
16:17. Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,
Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them:

16:17 И взяла нарядные твои вещи из Моего золота и из Моего серебра, которые Я дал тебе, и сделала себе мужские изображения, и блудодействовала с ними.
16:17
καὶ και and; even
ἔλαβες λαμβανω take; get
τὰ ο the
σκεύη σκευος vessel; jar
τῆς ο the
καυχήσεώς καυχησις boasting
σου σου of you; your
ἐκ εκ from; out of
τοῦ ο the
χρυσίου χρυσιον gold piece; gold leaf
μου μου of me; mine
καὶ και and; even
ἐκ εκ from; out of
τοῦ ο the
ἀργυρίου αργυριον silver piece; money
μου μου of me; mine
ἐξ εκ from; out of
ὧν ος who; what
ἔδωκά διδωμι give; deposit
σοι σοι you
καὶ και and; even
ἐποίησας ποιεω do; make
σεαυτῇ σεαυτου of yourself
εἰκόνας εικων image
ἀρσενικὰς αρσενικος and; even
ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved
ἐν εν in
αὐταῖς αυτος he; him
16:17
וַ wa וְ and
תִּקְחִ֞י ttiqḥˈî לקח take
כְּלֵ֣י kᵊlˈê כְּלִי tool
תִפְאַרְתֵּ֗ךְ ṯifʔartˈēḵ תִּפְאֶרֶת splendour
מִ mi מִן from
זְּהָבִ֤י zzᵊhāvˈî זָהָב gold
וּ û וְ and
מִ mi מִן from
כַּסְפִּי֙ kkaspˌî כֶּסֶף silver
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֣תִּי nāṯˈattî נתן give
לָ֔ךְ lˈāḵ לְ to
וַ wa וְ and
תַּעֲשִׂי־ ttaʕᵃśî- עשׂה make
לָ֖ךְ lˌāḵ לְ to
צַלְמֵ֣י ṣalmˈê צֶלֶם image
זָכָ֑ר zāḵˈār זָכָר male
וַ wa וְ and
תִּזְנִי־ ttiznî- זנה fornicate
בָֽם׃ vˈām בְּ in
16:17. et tulisti vasa decoris tui de auro meo et argento meo quae dedi tibi et fecisti tibi imagines masculinas et fornicata es in eis
And thou tookest thy beautiful vessels, of my gold, and my silver, which I gave thee, and thou madest thee images of men, and hast committed fornication with them.
16:17. And you took your beautiful items, made of my gold and my silver, which I gave to you, and you made for yourself images of men, and you fornicated with them.
16:17. Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. “Мужские изображения”. Так как Иерусалим представляется под видом прелюбодейной женщины, то идолы по отношению к ней рассматриваются как мужчины, с которыми она блудодействует; но, будучи бездушными, идолы могут быть сравнены только с изображениями мужчин. Находят в этих словах и указание на фаллический культ, который, думают, разумеется и в Ис LVIII:6: (“память” по-евр. созвучно с “мужчина”) и Иез VIII:17.
Adam Clarke: Commentary on the Bible - 1831
16:17: And madest to thyself images of men - צלמי זכר tsalmey zachar, male images. Priapi are here meant, which were carried about in the ceremonies of Osiris, Bacchus, and Adonis; and were something like the lingam among the Hindoos. Herodotus, lib. ii, c. 48, 49, gives us an account of these male images: Πηχυαια αγαλματα νευροσπαστα, τα περιφορεουσι κατα κωμας ται γυναικες, νευον το αιδοιον, ου πολλῳ τεῳ ελασσον εον του αλλου σωματος. This was done at the worship of Bacchus in Egypt: and they who wish to see more may consult Herodotus as above. In this phallic worship the women were principally concerned.
Albert Barnes: Notes on the Bible - 1834
16:17: Possibly an allusion to the custom of bearing about shrines. Compare Amo 5:26; Act 7:43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: hast also: Eze 7:19, Eze 23:14-21; Exo 32:1-4; Hos 2:13, Hos 10:1
men: Heb. a male
and didst: Isa 44:19, Isa 44:20, Isa 57:7, Isa 57:8; Jer 2:27, Jer 2:28, Jer 3:9
Geneva 1599
16:17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and hast (n) made to thyself images of men, and hast committed harlotry with them,
(n) You have converted my vessels and instruments which I gave you to serve me with to the use of your idols.
John Gill
16:17 Thou hast also taken thy fair jewels of my gold, and of my silver, which I had given thee,.... Or "thy glorious vessels of gold and silver" (h); meaning either the vessels of gold and silver in the temple, as Jerom thinks, which they converted to idolatrous uses; or rather their own household vessels of gold and silver which God had given them, as the bounties of his providence, and he had still a right unto, and which they made use of to the dishonour of his name; which argued great ingratitude in them:
and madest to thyself images of men; images in the shape of men; some were in the shape of women, others in the shape of men; here only male images are mentioned, because the idolatrous Jews are represented by an adulterous woman committing adultery, with men; and these were made by themselves, of their jewels of gold and silver; or of their golden and silver vessels, which they had to eat and drink out of; these, they melted down and made idols of them in the form of men, just as the molten calf was made of the earrings of the women, Ex 32:3; to which some refer this passage: and as it was a piece of egregious folly in themselves to part with their jewels and plate for such purposes, and of great ingratitude to God, their benefactor, so of the grossest stupidity and ignorance to worship images so made; which was equally as stupid, or more so, than if a woman should embrace the image of a man, instead of a man himself, as it follows:
and didst commit whoredom with them: the images: that is, idolatry, which is spiritual adultery.
(h) "vasa gloriae tuae de auro meo, et de argento meo", Pagninus, Montanus; "vasa tua insigniora et elegantiora, facta ex auro meo?" Vatablus.
John Wesley
16:17 Images - Statues, molten and graven images. Commit whoredom - Idolatry, spiritual adultery. And possibly here is an allusion to the rites of Adonis, or the images of Priapus.
Robert Jamieson, A. R. Fausset and David Brown
16:17 my gold . . . my silver-- (Hag 2:8).
images of men--rather, "of the phallus," the Hindu lingam, or membrum virile [HAVERNICK], deified as the emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.
16:1816:18: Եւ առեր զհանդերձն գեղեցիկ քո՝ եւ արկե՛ր զնոքօք. եւ զեւղսն իմ եւ զխունկսն եդիր առաջի երեսաց նոցա.
18 Քո գեղեցիկ հագուստն առար ու նրանց վրայ գցեցիր, իմ իւղն ու խունկն էլ նրանց առաջ դրեցիր:
18 Քու ասեղնագործ հանդերձներդ առնելով՝ Զանոնք ծածկեցիր Ու իմ իւղս ու խունկս անոնց առջեւ դրիր։
Եւ առեր զհանդերձն [279]գեղեցիկ քո`` եւ արկեր զնոքօք, եւ զեւղսն իմ եւ զխունկսն եդիր առաջի երեսաց նոցա:

16:18: Եւ առեր զհանդերձն գեղեցիկ քո՝ եւ արկե՛ր զնոքօք. եւ զեւղսն իմ եւ զխունկսն եդիր առաջի երեսաց նոցա.
18 Քո գեղեցիկ հագուստն առար ու նրանց վրայ գցեցիր, իմ իւղն ու խունկն էլ նրանց առաջ դրեցիր:
18 Քու ասեղնագործ հանդերձներդ առնելով՝ Զանոնք ծածկեցիր Ու իմ իւղս ու խունկս անոնց առջեւ դրիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:1816:18 И взяла узорчатые платья твои, и одела их ими, и ставила перед ними елей Мой и фимиам Мой,
16:18 καὶ και and; even ἔλαβες λαμβανω take; get τὸν ο the ἱματισμὸν ιματισμος clothing τὸν ο the ποικίλον ποικιλος various; varied σου σου of you; your καὶ και and; even περιέβαλες περιβαλλω drape; clothe αὐτὰ αυτος he; him καὶ και and; even τὸ ο the ἔλαιόν ελαιον oil μου μου of me; mine καὶ και and; even τὸ ο the θυμίαμά θυμιαμα incense μου μου of me; mine ἔθηκας τιθημι put; make πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him
16:18 וַ wa וְ and תִּקְחִ֛י ttiqḥˈî לקח take אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment רִקְמָתֵ֖ךְ riqmāṯˌēḵ רִקְמָה woven stuff וַ wa וְ and תְּכַסִּ֑ים ttᵊḵassˈîm כסה cover וְ wᵊ וְ and שַׁמְנִי֙ šamnˌî שֶׁמֶן oil וּ û וְ and קְטָרְתִּ֔י qᵊṭortˈî קְטֹרֶת smoke of sacrifice נָתַ֖תְּנתתי *nāṯˌat נתן give לִ li לְ to פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
16:18. et sumpsisti vestimenta tua multicoloria et vestita es eis et oleum meum et thymiama meum posuisti coram eisAnd thou tookest thy garments of divers colours, and coveredst them: and settest my oil and my sweet incense before them.
18. and thou tookest thy broidered garments, and coveredst them, and didst set mine oil and mine incense before them.
16:18. And you used your multicolored vestments to cover these things. And you placed my oil and my incense before them.
16:18. And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.
And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them:

16:18 И взяла узорчатые платья твои, и одела их ими, и ставила перед ними елей Мой и фимиам Мой,
16:18
καὶ και and; even
ἔλαβες λαμβανω take; get
τὸν ο the
ἱματισμὸν ιματισμος clothing
τὸν ο the
ποικίλον ποικιλος various; varied
σου σου of you; your
καὶ και and; even
περιέβαλες περιβαλλω drape; clothe
αὐτὰ αυτος he; him
καὶ και and; even
τὸ ο the
ἔλαιόν ελαιον oil
μου μου of me; mine
καὶ και and; even
τὸ ο the
θυμίαμά θυμιαμα incense
μου μου of me; mine
ἔθηκας τιθημι put; make
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
16:18
וַ wa וְ and
תִּקְחִ֛י ttiqḥˈî לקח take
אֶת־ ʔeṯ- אֵת [object marker]
בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment
רִקְמָתֵ֖ךְ riqmāṯˌēḵ רִקְמָה woven stuff
וַ wa וְ and
תְּכַסִּ֑ים ttᵊḵassˈîm כסה cover
וְ wᵊ וְ and
שַׁמְנִי֙ šamnˌî שֶׁמֶן oil
וּ û וְ and
קְטָרְתִּ֔י qᵊṭortˈî קְטֹרֶת smoke of sacrifice
נָתַ֖תְּנתתי
*nāṯˌat נתן give
לִ li לְ to
פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
16:18. et sumpsisti vestimenta tua multicoloria et vestita es eis et oleum meum et thymiama meum posuisti coram eis
And thou tookest thy garments of divers colours, and coveredst them: and settest my oil and my sweet incense before them.
16:18. And you used your multicolored vestments to cover these things. And you placed my oil and my incense before them.
16:18. And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Идолы и выливались одетыми, но, кроме того, может быть, в торжественных случаях были облачаемы в дорогие одежды - “пурпуровые и гиацинтовые”: Иер X:9; Посл. Иер ст. 11.
Adam Clarke: Commentary on the Bible - 1831
16:18: Hast set mine oil and mine incense before them - It appears that they had made use of the holy vestments, and the different kinds of offerings which belonged to the Lord, to honor their idols.
Albert Barnes: Notes on the Bible - 1834
16:18: Mine oil and mine incense - The oil was the produce of the land, the incense received in exchange for such produce. Both were the gifts of Yahweh and belonged to Him; yet the oil Exo 25:6; Exo 29:40 and the incense Exo 30:34, prepared for the service of God, were used in idol-worship. In nature worship the worshippers were especially lavish in vegetable products like incense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: This seems to intimate that the Israelites not only spent their own wealth and abundance in building and decorating idol temples, and in maintaining their worship, but that they made use of the holy vestments, and the various kinds of offerings which belonged to Jehovah, in order to honour and serve the idols of the heathen.
Eze 16:10
John Gill
16:18 And tookest thy broidered garments, and coveredst them,.... The images of men, the idols they worshipped; see Jer 10:4; so the Papists at this day cover their idols, the images of the Virgin Mary, and other saints, with rich apparel, to draw the attention, admiration, and reverence of the people to them:
and thou hast set mine oil and mine incense before them; the oil which the Lord gave them for food, the land of Canaan being a land of oil olive; or which was to light the lamps in the temple with; or was used in sacrifice to the Lord, particularly in the meat offerings; and the incense, which was offered unto him on the altar of incense; these were set upon the altars of idols, and before them, the male images before mentioned; see Hos 2:8.
John Wesley
16:18 Coveredst - Didst clothe the images thou hadst made. Set mine oil - In lamps to burn before them.
Robert Jamieson, A. R. Fausset and David Brown
16:18 tookest thy . . . garments . . . coveredst them--that is, the idols, as if an adulteress were to cover her paramours with garments which she had received from the liberality of her husband.
my oil--the holy anointing oil sacred to God (Ex 30:22-25). Also that used in sacrifices (Lev 2:1-2).
16:1916:19: եւ զհացն իմ զոր ետու քեզ՝ եւ զնաշիհն եւ զեւղ եւ զմեղր զոր ջամբեցի քեզ՝ եդիր առաջի երեսա՛ց նոցա ՚ի հոտ անուշից։ Եւ եղեւ յետ այնորիկ՝ ասէ Ադովնայի Տէր,
19 Հացն էլ, որ տուել էի քեզ, նաշիհը, իւղն ու մեղրը, որոնցով սնել էի քեզ, - որպէս անուշահոտութիւն նրանց առաջ դրեցիր:
19 Քեզի տուած հացս, Քեզի կերցուցած նաշիհս, իւղս ու մեղրս ալ Անոնց առջեւ դրիր անոյշ հոտի համար»,Կ’ըսէ Տէր Եհովան։
եւ զհացն իմ զոր ետու քեզ` եւ զնաշիհն եւ զեւղ եւ զմեղր զոր ջամբեցի քեզ` եդիր առաջի երեսաց նոցա ի հոտ անուշից. եւ եղեւ [280]յետ այնորիկ``, ասէ Ադոնայի Տէր:

16:19: եւ զհացն իմ զոր ետու քեզ՝ եւ զնաշիհն եւ զեւղ եւ զմեղր զոր ջամբեցի քեզ՝ եդիր առաջի երեսա՛ց նոցա ՚ի հոտ անուշից։ Եւ եղեւ յետ այնորիկ՝ ասէ Ադովնայի Տէր,
19 Հացն էլ, որ տուել էի քեզ, նաշիհը, իւղն ու մեղրը, որոնցով սնել էի քեզ, - որպէս անուշահոտութիւն նրանց առաջ դրեցիր:
19 Քեզի տուած հացս, Քեզի կերցուցած նաշիհս, իւղս ու մեղրս ալ Անոնց առջեւ դրիր անոյշ հոտի համար»,Կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
16:1916:19 и хлеб Мой, который Я давал тебе, пшеничную муку, и елей, и мед, которыми Я питал тебя, ты поставляла перед ними в приятное благовоние; и это было, говорит Господь Бог.
16:19 καὶ και and; even τοὺς ο the ἄρτους αρτος bread; loaves μου μου of me; mine οὓς ος who; what ἔδωκά διδωμι give; deposit σοι σοι you σεμίδαλιν σεμιδαλις fine flour καὶ και and; even ἔλαιον ελαιον oil καὶ και and; even μέλι μελι honey ἐψώμισά ψωμιζω provide; feed σε σε.1 you καὶ και and; even ἔθηκας τιθημι put; make αὐτὰ αυτος he; him πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him εἰς εις into; for ὀσμὴν οσμη scent εὐωδίας ευωδια fragrance καὶ και and; even ἐγένετο γινομαι happen; become λέγει λεγω tell; declare κύριος κυριος lord; master
16:19 וְ wᵊ וְ and לַחְמִי֩ laḥmˌî לֶחֶם bread אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֨תִּי nāṯˌattî נתן give לָ֜ךְ lˈāḵ לְ to סֹ֣לֶת sˈōleṯ סֹלֶת wheat groat וָ wā וְ and שֶׁ֤מֶן šˈemen שֶׁמֶן oil וּ û וְ and דְבַשׁ֙ ḏᵊvˌaš דְּבַשׁ honey הֶֽאֱכַלְתִּ֔יךְ hˈeʔᵉḵaltˈîḵ אכל eat וּ û וְ and נְתַתִּ֧יהוּ nᵊṯattˈîhû נתן give לִ li לְ to פְנֵיהֶ֛ם fᵊnêhˈem פָּנֶה face לְ lᵊ לְ to רֵ֥יחַ rˌêₐḥ רֵיחַ scent נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement וַ wa וְ and יֶּ֑הִי yyˈehî היה be נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
16:19. et panem meum quem dedi tibi similam et oleum et mel quibus enutrivi te posuisti in conspectu eorum in odorem suavitatis et factum est ait Dominus DeusAnd my bread which I gave thee, the fine flour, and oil, and honey, wherewith I fed thee, thou hast set before them for a sweet odour; and it was done, saith the Lord God.
19. My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savour, and it was; saith the Lord GOD.
16:19. And my bread, which I gave to you, the fine flour, and the oil, and the honey, by which I nourished you, you placed in their sight as a sweet fragrance. And so it was done, says the Lord God.
16:19. My meat also which I gave thee, fine flour, and oil, and honey, [wherewith] I fed thee, thou hast even set it before them for a sweet savour: and [thus] it was, saith the Lord GOD.
My meat also which I gave thee, fine flour, and oil, and honey, [wherewith] I fed thee, thou hast even set it before them for a sweet savour: and [thus] it was, saith the Lord GOD:

16:19 и хлеб Мой, который Я давал тебе, пшеничную муку, и елей, и мед, которыми Я питал тебя, ты поставляла перед ними в приятное благовоние; и это было, говорит Господь Бог.
16:19
καὶ και and; even
τοὺς ο the
ἄρτους αρτος bread; loaves
μου μου of me; mine
οὓς ος who; what
ἔδωκά διδωμι give; deposit
σοι σοι you
σεμίδαλιν σεμιδαλις fine flour
καὶ και and; even
ἔλαιον ελαιον oil
καὶ και and; even
μέλι μελι honey
ἐψώμισά ψωμιζω provide; feed
σε σε.1 you
καὶ και and; even
ἔθηκας τιθημι put; make
αὐτὰ αυτος he; him
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
εἰς εις into; for
ὀσμὴν οσμη scent
εὐωδίας ευωδια fragrance
καὶ και and; even
ἐγένετο γινομαι happen; become
λέγει λεγω tell; declare
κύριος κυριος lord; master
16:19
וְ wᵊ וְ and
לַחְמִי֩ laḥmˌî לֶחֶם bread
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֨תִּי nāṯˌattî נתן give
לָ֜ךְ lˈāḵ לְ to
סֹ֣לֶת sˈōleṯ סֹלֶת wheat groat
וָ וְ and
שֶׁ֤מֶן šˈemen שֶׁמֶן oil
וּ û וְ and
דְבַשׁ֙ ḏᵊvˌaš דְּבַשׁ honey
הֶֽאֱכַלְתִּ֔יךְ hˈeʔᵉḵaltˈîḵ אכל eat
וּ û וְ and
נְתַתִּ֧יהוּ nᵊṯattˈîhû נתן give
לִ li לְ to
פְנֵיהֶ֛ם fᵊnêhˈem פָּנֶה face
לְ lᵊ לְ to
רֵ֥יחַ rˌêₐḥ רֵיחַ scent
נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement
וַ wa וְ and
יֶּ֑הִי yyˈehî היה be
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
16:19. et panem meum quem dedi tibi similam et oleum et mel quibus enutrivi te posuisti in conspectu eorum in odorem suavitatis et factum est ait Dominus Deus
And my bread which I gave thee, the fine flour, and oil, and honey, wherewith I fed thee, thou hast set before them for a sweet odour; and it was done, saith the Lord God.
16:19. And my bread, which I gave to you, the fine flour, and the oil, and the honey, by which I nourished you, you placed in their sight as a sweet fragrance. And so it was done, says the Lord God.
16:19. My meat also which I gave thee, fine flour, and oil, and honey, [wherewith] I fed thee, thou hast even set it before them for a sweet savour: and [thus] it was, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. “Хлеб” - общее название для трех перечисленных далее продуктов… “Поставляла пред ними в приятное благовоние”, т. е. сжигала в жертву.
Albert Barnes: Notes on the Bible - 1834
16:19: Allusion is here made to some rite like the Roman "Lectisternia," in which public tables were set forth for feasts in honor of idols.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: meat: Eze 16:13; Deu 32:14-17; Hos 2:8-13
a sweet savour: Heb. a savour of rest, Gen 8:21 *marg.
John Gill
16:19 My meat also which I gave thee,.... Or "my bread" (i); a general name for all eatables. The Targum renders it,
"my good things.''
The Jews apply it to the manna, which, they say, descended the same day the molten calf was made, and they set it before it. This interpretation Jarchi and Kimchi make mention of; it includes what follows:
fine flour, and oil, and honey, wherewith I fed thee; for the land of Canaan was a land of wheat, of which fine flour was made; and of olives, from whence was the best oil; and a land flowing with milk and honey; and which was given by the Lord, and so he might be said to feed them with them: and instead of glorifying him, and being thankful for them, and using them in the manner they ought,
thou hast even set it before them for a sweet savour; that is, they made a meat offering of their fine flour, oil, and honey, and set it before their idols; to gain their favour and good will; to appease them, and render them propitious; supposing it would be acceptable unto them; all these things were used in meat offerings and sacrifices unto the Lord, excepting honey, and that was forbid; but was in use among the Gentiles; see Lev 2:1;
and thus it was, saith the Lord God; all this idolatry, ingratitude, and folly, have been committed; it is most notorious, there is no denying it; I, who am the Lord God omniscient, affirm it. The Targum puts it by way of question, and even of astonishment and admiration,
"are not all these things done, saith the Lord God!''
(i) "et panem meum", V. L. Pagninus, Montanus, Starckius.
John Wesley
16:19 For a sweet savour - To gain the favour of the idol. Thus it was - All which is undeniable.
Robert Jamieson, A. R. Fausset and David Brown
16:19 My meat . . . I gave-- (Hos 2:8).
set it before them--as a minchah or "meat offering" (Lev 2:1).
a sweet savour--literally "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") with you; how ridiculous to seek to propitiate gods of wood!
thus it was--The fact cannot be denied, for I saw it, and say it was so, saith Jehovah.
16:2016:20: առեր զուստերսն քո եւ զդստերս զոր ինձ ծնար՝ զոհեցեր նոցա ՚ի սատակումն։ Իբրեւ զփոքր ինչ համարեցար զպոռնկութիւնն[12504]. [12504] Ոմանք. Իբրեւ փոքր ինչ հա՛՛։
20 Եւ դրանից յետոյ, - ասում է Ամենակալ Տէրը, - վերցրիր տղաներիդ ու դուստրերիդ, որոնց դու ինձ համար էիր ծնել, սպանեցիր ու զոհ մատուցեցիր:
20 «Ինծի համար ծնած տղաքներդ ու աղջիկներդ առիր, Զանոնք կերակուրի համար զոհ ըրիր անոնց։
եւ առեր զուստերսն քո եւ զդստերս զոր ինձ ծնար` եւ զոհեցեր նոցա [281]ի սատակումն: Իբրեւ զփո՞քր ինչ համարեցար [282]զպոռնկութիւնն:

16:20: առեր զուստերսն քո եւ զդստերս զոր ինձ ծնար՝ զոհեցեր նոցա ՚ի սատակումն։ Իբրեւ զփոքր ինչ համարեցար զպոռնկութիւնն[12504].
[12504] Ոմանք. Իբրեւ փոքր ինչ հա՛՛։
20 Եւ դրանից յետոյ, - ասում է Ամենակալ Տէրը, - վերցրիր տղաներիդ ու դուստրերիդ, որոնց դու ինձ համար էիր ծնել, սպանեցիր ու զոհ մատուցեցիր:
20 «Ինծի համար ծնած տղաքներդ ու աղջիկներդ առիր, Զանոնք կերակուրի համար զոհ ըրիր անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
16:2016:20 И взяла сыновей твоих и дочерей твоих, которых ты родила Мне, и приносила в жертву на снедение им. Мало ли тебе было блудодействовать?
16:20 καὶ και and; even ἔλαβες λαμβανω take; get τοὺς ο the υἱούς υιος son σου σου of you; your καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter σου σου of you; your ἃς ος who; what ἐγέννησας γενναω father; born καὶ και and; even ἔθυσας θυω immolate; sacrifice αὐτὰ αυτος he; him αὐτοῖς αυτος he; him εἰς εις into; for ἀνάλωσιν αναλωσις as; how μικρὰ μικρος little; small ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved
16:20 וַ wa וְ and תִּקְחִ֞י ttiqḥˈî לקח take אֶת־ ʔeṯ- אֵת [object marker] בָּנַ֤יִךְ bānˈayiḵ בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹותַ֨יִךְ֙ bᵊnôṯˈayiḵ בַּת daughter אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָלַ֣דְתְּ yālˈaḏt ילד bear לִ֔י lˈî לְ to וַ wa וְ and תִּזְבָּחִ֥ים ttizbāḥˌîm זבח slaughter לָהֶ֖ם lāhˌem לְ to לֶ le לְ to אֱכֹ֑ול ʔᵉḵˈôl אכל eat הַ ha הֲ [interrogative] מְעַ֖ט mᵊʕˌaṭ מְעַט little מִמ *mi מִן from תַּזְנוּתָֽיִךְתזנתך *ttaznûṯˈāyiḵ תַּזְנוּת fornication
16:20. et tulisti filios tuos et filias tuas quas generasti mihi et immolasti eis ad devorandum numquid parva est fornicatio tuaAnd thou hast taken thy sons, and thy daughters, whom thou hast borne to me: and hast sacrificed the same to them to be devoured. Is thy fornication small?
20. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Were thy whoredoms a small matter,
16:20. And you took your sons and your daughters, whom you bore for me, and you immolated them to be devoured. Is your fornication a small matter?
16:20. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. [Is this] of thy whoredoms a small matter,
Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. [Is this] of thy whoredoms a small matter:

16:20 И взяла сыновей твоих и дочерей твоих, которых ты родила Мне, и приносила в жертву на снедение им. Мало ли тебе было блудодействовать?
16:20
καὶ και and; even
ἔλαβες λαμβανω take; get
τοὺς ο the
υἱούς υιος son
σου σου of you; your
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
σου σου of you; your
ἃς ος who; what
ἐγέννησας γενναω father; born
καὶ και and; even
ἔθυσας θυω immolate; sacrifice
αὐτὰ αυτος he; him
αὐτοῖς αυτος he; him
εἰς εις into; for
ἀνάλωσιν αναλωσις as; how
μικρὰ μικρος little; small
ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved
16:20
וַ wa וְ and
תִּקְחִ֞י ttiqḥˈî לקח take
אֶת־ ʔeṯ- אֵת [object marker]
בָּנַ֤יִךְ bānˈayiḵ בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹותַ֨יִךְ֙ bᵊnôṯˈayiḵ בַּת daughter
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יָלַ֣דְתְּ yālˈaḏt ילד bear
לִ֔י lˈî לְ to
וַ wa וְ and
תִּזְבָּחִ֥ים ttizbāḥˌîm זבח slaughter
לָהֶ֖ם lāhˌem לְ to
לֶ le לְ to
אֱכֹ֑ול ʔᵉḵˈôl אכל eat
הַ ha הֲ [interrogative]
מְעַ֖ט mᵊʕˌaṭ מְעַט little
מִמ
*mi מִן from
תַּזְנוּתָֽיִךְתזנתך
*ttaznûṯˈāyiḵ תַּזְנוּת fornication
16:20. et tulisti filios tuos et filias tuas quas generasti mihi et immolasti eis ad devorandum numquid parva est fornicatio tua
And thou hast taken thy sons, and thy daughters, whom thou hast borne to me: and hast sacrificed the same to them to be devoured. Is thy fornication small?
16:20. And you took your sons and your daughters, whom you bore for me, and you immolated them to be devoured. Is your fornication a small matter?
16:20. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. [Is this] of thy whoredoms a small matter,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Верх беззакония Израилева пророк видит в человеческих жертвоприношениях: не только бездушные дары, которыми Израиль обязан Богу, он приносит идолам, но и живых детей Божиих, т. е. молодое поколение (для человеческих жертвоприношений употреблялись молодые люди, полные жизни и силы, по соображению, что они составят более приятную пищу богам), которое можно было бы и следовало воспитать для Бога и служения Ему. Человеческие жертвоприношения у евреев получили широкое (Ис LVII:5) распространение со времени Ахаза (4: Цар XVI:3), следовательно, со времени ближайшего соприкосновения с ассириянами усилились при Манассии (4: Цар XXI:6); к Израилю они проникли от хананеян, но были в употреблении и у моавитян (4: Цар III:27) и сирийцев (4: Цар XVII:31); совершались они главным, образом в честь Молоха, но места, как Мих VI:6; Иер VII:31: ср. XX:26, кажется, свидетельствуют, что такие жертвы, вопреки ясному запрещению закона Моисеева, приносились и Иегове, - “На снеденье им” - сильное выражение. - “Мало ли тебе было блудодействовать?” Человеческие жертвоприношения были неожиданностью со стороны Израиля и после всех мерзостей его.
Albert Barnes: Notes on the Bible - 1834
16:20: Borne unto me - me is emphatic. The children of Yahweh have been devoted to Moloch. The rites of Moloch were twofold;
(1) The actual sacrifice of men and children as expiatory sacrifices to, false gods.
(2) The passing of them through the fire by way of purification and dedication.
Probably the first is alluded to in Eze 16:20; the two rites together in Eze 16:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: thy sons: Eze 16:21, Eze 23:4; Gen 17:7; Exo 13:2, Exo 13:12; Deu 29:11, Deu 29:12
and these: Eze 20:26, Eze 20:31, Eze 23:37, Eze 23:39; Kg2 16:3; Ch2 33:6; Psa 106:37, Psa 106:38; Isa 57:5; Jer 7:31, Jer 32:35; Mic 6:7
be devoured: Heb. devour
Is this: Eze 8:17; Jer 2:34, Jer 2:35
Geneva 1599
16:20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne to me, and these hast thou sacrificed to them to (o) be devoured. [Is this] of thy harlotries a small matter,
(o) Meaning by fire, read (Lev 18:21; 4Kings 23:10).
John Gill
16:20 Moreover thou hast taken thy sons and thy daughters,.... Their own flesh and blood; which were more than to take their clothes, and cover their idols with them, and their food, and set it before them to part with them was much, but to part with these, and that in such a shocking manner as after mentioned, was so irrational and unnatural, as well as impious and wicked, as is not to be paralleled; and what increased their wickedness was, that these were not only their own, but the Lord's:
whom thou hast borne unto me; for, though they were born of them, they were born unto the Lord, the Creator of them, the Father of their spirits, and God of their lives, and who had the sole right to dispose of them; nor was it in the power of their parents to take away their life at pleasure; for the Lord only has the sovereign power of life and death:
and these hast thou sacrificed unto them: the male images before mentioned; one of which was Molech, who is here particularly designed:
to be devoured; in the arms of that image; or to be consumed by fire, in which they were burnt, when sacrificed unto it. The Targum is,
"for oblation and worship;''
is this of thy whoredoms a small matter; which was so dreadfully heinous and inhuman, yet by some reckoned a small matter; this was not the least of their idolatries, but, of all, the most shocking, and the most aggravated: or the sense is, is it a small thing that thou shouldest play the harlot, or worship idols? is it not enough for thee to do so, but thou must sacrifice thy children also to them? and which are not only thine, but mine, as follows:
John Wesley
16:20 And those - These very children of mine hast thou destroyed. Sacrificed - Not only consecrating them to be priests to dumb idols; but even burning them in sacrifice to Molech. Devoured - Consumed to ashes. Is this - Were thy whoredoms a small matter, that thou hast proceeded to this unnatural cruelty?
Robert Jamieson, A. R. Fausset and David Brown
16:20 sons and . . . daughters borne unto me--Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech.
to be devoured--not merely to pass through the fire, as sometimes children were made to do (Lev 18:21) without hurt, but to pass through so as to be made the food of the flame in honor of idols (see on Is 57:5; Jer 7:31; Jer 19:5; Jer 32:35).
Is this of thy whoredoms a small matter, that thou hast slain my children--rather, "Were thy whoredoms a small matter (that is, not enough, but) that thou hast slain (that is, must also slay)," &c. As if thy unchastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Mic 6:7).
16:2116:21: եւ զեներ զորդիսն իմ, եւ արարեր զնոսա նոցա ջնջոցս։
21 Իբր թէ քիչ համարեցիր քո պոռնկանալը, զաւակներիս էլ նրանց քաւութեան զոհ դարձրիր, ընծայաբերեցիր:
21 Այս քու պոռնկութիւնդ քի՞չ բան է, Որ իմ տղաքներս մորթեցիր, Զանոնք անոնց տուիր՝ կրակէ անցընելով։
եւ զեներ զորդիսն իմ, եւ [283]արարեր զնոսա նոցա ջնջոցս:

16:21: եւ զեներ զորդիսն իմ, եւ արարեր զնոսա նոցա ջնջոցս։
21 Իբր թէ քիչ համարեցիր քո պոռնկանալը, զաւակներիս էլ նրանց քաւութեան զոհ դարձրիր, ընծայաբերեցիր:
21 Այս քու պոռնկութիւնդ քի՞չ բան է, Որ իմ տղաքներս մորթեցիր, Զանոնք անոնց տուիր՝ կրակէ անցընելով։
zohrab-1805▾ eastern-1994▾ western am▾
16:2116:21 Но ты и сыновей Моих заколала и отдавала им, проводя их {через огонь}.
16:21 καὶ και and; even ἔσφαξας σφαζω slaughter τὰ ο the τέκνα τεκνον child σου σου of you; your καὶ και and; even ἔδωκας διδωμι give; deposit αὐτὰ αυτος he; him ἐν εν in τῷ ο the ἀποτροπιάζεσθαί αποτροπιαζω you ἐν εν in αὐτοῖς αυτος he; him
16:21 וַֽ wˈa וְ and תִּשְׁחֲטִ֖י ttišḥᵃṭˌî שׁחט slaughter אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֑י bānˈāy בֵּן son וַֽ wˈa וְ and תִּתְּנִ֔ים ttittᵊnˈîm נתן give בְּ bᵊ בְּ in הַעֲבִ֥יר haʕᵃvˌîr עבר pass אֹותָ֖ם ʔôṯˌām אֵת [object marker] לָהֶֽם׃ lāhˈem לְ to
16:21. immolantis filios meos et dedisti illos consecrans eisThou hast sacrificed and given my children to them, consecrating them by fire.
21. that thou hast slain my children, and delivered them up, in causing them to pass through unto them?
16:21. You have immolated my sons, and you have consecrated and delivered my sons to them.
16:21. That thou hast slain my children, and delivered them to cause them to pass through [the fire] for them?
That thou hast slain my children, and delivered them to cause them to pass through [the fire] for them:

16:21 Но ты и сыновей Моих заколала и отдавала им, проводя их {через огонь}.
16:21
καὶ και and; even
ἔσφαξας σφαζω slaughter
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
καὶ και and; even
ἔδωκας διδωμι give; deposit
αὐτὰ αυτος he; him
ἐν εν in
τῷ ο the
ἀποτροπιάζεσθαί αποτροπιαζω you
ἐν εν in
αὐτοῖς αυτος he; him
16:21
וַֽ wˈa וְ and
תִּשְׁחֲטִ֖י ttišḥᵃṭˌî שׁחט slaughter
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֑י bānˈāy בֵּן son
וַֽ wˈa וְ and
תִּתְּנִ֔ים ttittᵊnˈîm נתן give
בְּ bᵊ בְּ in
הַעֲבִ֥יר haʕᵃvˌîr עבר pass
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
לָהֶֽם׃ lāhˈem לְ to
16:21. immolantis filios meos et dedisti illos consecrans eis
Thou hast sacrificed and given my children to them, consecrating them by fire.
16:21. You have immolated my sons, and you have consecrated and delivered my sons to them.
16:21. That thou hast slain my children, and delivered them to cause them to pass through [the fire] for them?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. Повторение от сильного чувства скорби и сожаления. “Сыновей Моих” - в смысле детей вообще и потому что мужские жертвы предпочитались женским “Закалала”. Жертвы ранее сожжения убивались. - “Проводя их”. Не добавлено в подлинном тексте: “через огонь”, потому что слово стало техническим.
Adam Clarke: Commentary on the Bible - 1831
16:21: To cause them to pass through the fire - Bp. Newcome quotes a very apposite passage from Dionysius Halicarnass. Ant. Romans lib. i., s. 88, p. 72, and marg. p. 75, Edit. Hudson: Μετα δε τουτο, πυρκαΐας προ των σκηνων γενεσθαι κελευσας, εξαγει τον λεων τας φλογας ὑπερθρωσκοντα,της ὁσιωσεως των μιασματων ἑνεκα. "And after this, having ordered that fires should be made before the tents, he brings out the people to leap over the flames, for the purifying of their pollutions." This example shows that we are not always to take passing through the fire for being entirely consumed by it. Among the Israelites this appears to have been used as a rite of consecration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: my children: Psa 106:37
to pass: Lev 18:21, Lev 20:1-5; Deu 18:10; Kg2 17:17, Kg2 21:6, Kg2 23:10
John Gill
16:21 That thou hast slain my children,.... By creation, as all born into the world are; and by national adoption, as all the Jewish children were; and particularly the firstborn were eminently his, and which are here designed, as Jarchi interprets it; for they were the children that were slain and sacrificed to Molech; see Ezek 20:26;
and delivered, them to cause them to pass through the fire for them? for the sake of idols, for the worship of them; this they did before they were slain; they first caused them to pass through between two fires, and so dedicated them to the idol, and then slew them; or slew them by burning them in the fire, or by putting them into the arms of the "idol", made burning hot.
John Wesley
16:21 For them - For the idols.
16:2216:22: Եւ այն անհնարի՛ն եղեւ քան զամենայն պոռնկութիւնս եւ պղծութիւնս քո. եւ ո՛չ յիշեցեր զաւուրս տղայութեան քոյ, ՚ի ժամանակի յորում էիր մերկ եւ խայտառակեալ, եւ թաւալեալ յարեան քում, ուստի կենդանացարն[12505]. [12505] Այլք. Եւ թաթաւեալ յարեան քում։ Ուր Ոսկան. Եւ թօթափեալ յար՛՛։
22 Իսկ դա աւելի սաստիկ մի բան եղաւ, քան քո բոլոր պոռնկութիւններն ու պղծութիւնները: Ու չյիշեցիր քո մանկութեան օրերը, երբ մերկ էիր ու խայտառակ, արեանդ մէջ թաթախուած. այդ վիճակից էիր կենդանացել:
22 Քու բոլոր պղծութիւններուդ ու պոռնկութիւններուդ մէջ Քու մանկութեանդ օրերը չյիշեցիր, Երբ մերկ ու անծածկոյթ Եւ քու արեանդ մէջ թաղուած էիր։
Եւ այն անհնարին եղեւ քան զամենայն պոռնկութիւնս եւ պղծութիւնս քո. եւ`` ոչ յիշեցեր զաւուրս տղայութեան քո, ի ժամանակի յորում էիր մերկ եւ խայտառակեալ եւ թաւալեալ յարեան քում, [284]ուստի կենդանացարն:

16:22: Եւ այն անհնարի՛ն եղեւ քան զամենայն պոռնկութիւնս եւ պղծութիւնս քո. եւ ո՛չ յիշեցեր զաւուրս տղայութեան քոյ, ՚ի ժամանակի յորում էիր մերկ եւ խայտառակեալ, եւ թաւալեալ յարեան քում, ուստի կենդանացարն[12505].
[12505] Այլք. Եւ թաթաւեալ յարեան քում։ Ուր Ոսկան. Եւ թօթափեալ յար՛՛։
22 Իսկ դա աւելի սաստիկ մի բան եղաւ, քան քո բոլոր պոռնկութիւններն ու պղծութիւնները: Ու չյիշեցիր քո մանկութեան օրերը, երբ մերկ էիր ու խայտառակ, արեանդ մէջ թաթախուած. այդ վիճակից էիր կենդանացել:
22 Քու բոլոր պղծութիւններուդ ու պոռնկութիւններուդ մէջ Քու մանկութեանդ օրերը չյիշեցիր, Երբ մերկ ու անծածկոյթ Եւ քու արեանդ մէջ թաղուած էիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:2216:22 И при всех твоих мерзостях и блудодеяниях твоих ты не вспомнила о днях юности твоей, когда ты была нага и непокрыта и брошена в крови твоей на попрание.
16:22 τοῦτο ουτος this; he παρὰ παρα from; by πᾶσαν πας all; every τὴν ο the πορνείαν πορνεια prostitution; depravity σου σου of you; your καὶ και and; even οὐκ ου not ἐμνήσθης μιμνησκω remind; remember τὰς ο the ἡμέρας ημερα day τῆς ο the νηπιότητός νηπιοτης of you; your ὅτε οτε when ἦσθα ειμι be γυμνὴ γυμνος naked καὶ και and; even ἀσχημονοῦσα ασχημονεω indecent καὶ και and; even πεφυρμένη φυρομαι in τῷ ο the αἵματί αιμα blood; bloodstreams σου σου of you; your ἔζησας ζαω live; alive
16:22 וְ wᵊ וְ and אֵ֤ת ʔˈēṯ אֵת together with כָּל־ kol- כֹּל whole תֹּועֲבֹתַ֨יִךְ֙ tôʕᵃvōṯˈayiḵ תֹּועֵבָה abomination וְ wᵊ וְ and תַזְנֻתַ֔יִךְ ṯaznuṯˈayiḵ תַּזְנוּת fornication לֹ֥א lˌō לֹא not זָכַ֖רְתְּזכרתי *zāḵˌart זכר remember אֶת־ ʔeṯ- אֵת [object marker] יְמֵ֣י yᵊmˈê יֹום day נְעוּרָ֑יִךְ nᵊʕûrˈāyiḵ נְעוּרִים youth בִּֽ bˈi בְּ in הְיֹותֵךְ֙ hᵊyôṯēḵ היה be עֵרֹ֣ם ʕērˈōm עֵירֹם naked וְ wᵊ וְ and עֶרְיָ֔ה ʕeryˈā עֶרְיָה nakedness מִתְבֹּוסֶ֥סֶת miṯbôsˌeseṯ בוס tread down בְּ bᵊ בְּ in דָמֵ֖ךְ ḏāmˌēḵ דָּם blood הָיִֽית׃ hāyˈîṯ היה be
16:22. et post omnes abominationes tuas et fornicationes non es recordata dierum adulescentiae tuae quando eras nuda et confusione plena conculcata in sanguine tuoAnd after all thy abominations, and fornications, thou hast not remembered the days of thy youth, when thou wast naked, and full of confusion, trodden under foot in thy own blood.
22. And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast weltering in thy blood.
16:22. And after all your abominations and fornications, you have not remembered the days of your youth, when you were naked and full of shame, wallowing in your own blood.
16:22. And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, [and] wast polluted in thy blood.
And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, [and] wast polluted in thy blood:

16:22 И при всех твоих мерзостях и блудодеяниях твоих ты не вспомнила о днях юности твоей, когда ты была нага и непокрыта и брошена в крови твоей на попрание.
16:22
τοῦτο ουτος this; he
παρὰ παρα from; by
πᾶσαν πας all; every
τὴν ο the
πορνείαν πορνεια prostitution; depravity
σου σου of you; your
καὶ και and; even
οὐκ ου not
ἐμνήσθης μιμνησκω remind; remember
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
νηπιότητός νηπιοτης of you; your
ὅτε οτε when
ἦσθα ειμι be
γυμνὴ γυμνος naked
καὶ και and; even
ἀσχημονοῦσα ασχημονεω indecent
καὶ και and; even
πεφυρμένη φυρομαι in
τῷ ο the
αἵματί αιμα blood; bloodstreams
σου σου of you; your
ἔζησας ζαω live; alive
16:22
וְ wᵊ וְ and
אֵ֤ת ʔˈēṯ אֵת together with
כָּל־ kol- כֹּל whole
תֹּועֲבֹתַ֨יִךְ֙ tôʕᵃvōṯˈayiḵ תֹּועֵבָה abomination
וְ wᵊ וְ and
תַזְנֻתַ֔יִךְ ṯaznuṯˈayiḵ תַּזְנוּת fornication
לֹ֥א lˌō לֹא not
זָכַ֖רְתְּזכרתי
*zāḵˌart זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
יְמֵ֣י yᵊmˈê יֹום day
נְעוּרָ֑יִךְ nᵊʕûrˈāyiḵ נְעוּרִים youth
בִּֽ bˈi בְּ in
הְיֹותֵךְ֙ hᵊyôṯēḵ היה be
עֵרֹ֣ם ʕērˈōm עֵירֹם naked
וְ wᵊ וְ and
עֶרְיָ֔ה ʕeryˈā עֶרְיָה nakedness
מִתְבֹּוסֶ֥סֶת miṯbôsˌeseṯ בוס tread down
בְּ bᵊ בְּ in
דָמֵ֖ךְ ḏāmˌēḵ דָּם blood
הָיִֽית׃ hāyˈîṯ היה be
16:22. et post omnes abominationes tuas et fornicationes non es recordata dierum adulescentiae tuae quando eras nuda et confusione plena conculcata in sanguine tuo
And after all thy abominations, and fornications, thou hast not remembered the days of thy youth, when thou wast naked, and full of confusion, trodden under foot in thy own blood.
16:22. And after all your abominations and fornications, you have not remembered the days of your youth, when you were naked and full of shame, wallowing in your own blood.
16:22. And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, [and] wast polluted in thy blood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Представляет, предварительное заключение к исчислению беззаконий Иерусалима через напоминание о прежнем состоянии Израиля, - не о его прежнем благочестии, как сделали бы Осия и Иеремия, а о беспомощности, от которой спасла его любовь Иеговы. Неблагодарность Израиля увеличивает тяжесть его беззаконий.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: Eze 16:3-7, Eze 16:43, Eze 16:60-63; Jer 2:2; Hos 2:3, Hos 11:1
John Gill
16:22 And in all thine abominations and thy whoredoms,.... Or idolatries, which were abominable to God, and were many; of which that just mentioned was not one of the least:
thou hast not remembered the days of thy youth; the destitute and forlorn condition then in, and what favours were then bestowed:
when thou wast naked and bare, and wast polluted in thy blood; See Gill on Ezek 16:6; See Gill on Ezek 16:7; which is mentioned to upbraid the Jews with their ingratitude; they forgetting the miserable condition they were in in Egypt, and what great things the Lord had done for them in bringing them out from thence, and the obligations they were laid under to him: and yet, after all this, to commit such abominable iniquities, and in the midst of them all never once call to mind what they had received from him; which might have been a check to their idolatries, but so it was not.
Robert Jamieson, A. R. Fausset and David Brown
16:22 not remembered . . . youth--Forgetfulness of God's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See Ezek 16:43, to which Ezek 16:60 forms a lovely contrast (Jer 2:2; Hos 11:1).
16:2316:23: եւ եղեւ յետ ամենայն չարեացն քոց՝ վա՛յ վա՛յ քեզ՝ ասէ Ադովնայի Տէր։
23 Եւ այդ բոլոր չարիքները եկան քո գլխին. վա՜յ, վա՜յ քեզ, - ասում է Ամենակալ Տէրը: -
23 «Այս բոլոր չարութիւններէդ ետքը(Վա՜յ քեզի, վա՜յ քեզի, կ’ըսէ Տէր Եհովան),
Եւ եղեւ յետ ամենայն չարեացն քոց` (վա՜յ, վա՜յ քեզ, ասէ Ադոնայի Տէր:

16:23: եւ եղեւ յետ ամենայն չարեացն քոց՝ վա՛յ վա՛յ քեզ՝ ասէ Ադովնայի Տէր։
23 Եւ այդ բոլոր չարիքները եկան քո գլխին. վա՜յ, վա՜յ քեզ, - ասում է Ամենակալ Տէրը: -
23 «Այս բոլոր չարութիւններէդ ետքը(Վա՜յ քեզի, վա՜յ քեզի, կ’ըսէ Տէր Եհովան),
zohrab-1805▾ eastern-1994▾ western am▾
16:2316:23 И после всех злодеяний твоих, горе, горе тебе! говорит Господь Бог,
16:23 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid πάσας πας all; every τὰς ο the κακίας κακια badness; vice σου σου of you; your λέγει λεγω tell; declare κύριος κυριος lord; master
16:23 וַ wa וְ and יְהִ֕י yᵊhˈî היה be אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after כָּל־ kol- כֹּל whole רָעָתֵ֑ךְ rāʕāṯˈēḵ רָעָה evil אֹ֣וי ʔˈôy אֹוי woe אֹ֣וי ʔˈôy אֹוי woe לָ֔ךְ lˈāḵ לְ to נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
16:23. et accidit post omnem malitiam tuam vae vae tibi ait Dominus DeusAnd it came to pass after all thy wickedness (woe, woe to thee, saith the Lord God)
23. And it is come to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD,)
16:23. And it happened that, after all your wickedness, (woe, woe to you, says the Lord God)
16:23. And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;)
And it came to pass after all thy wickedness, ( woe, woe unto thee! saith the Lord GOD:

16:23 И после всех злодеяний твоих, горе, горе тебе! говорит Господь Бог,
16:23
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
πάσας πας all; every
τὰς ο the
κακίας κακια badness; vice
σου σου of you; your
λέγει λεγω tell; declare
κύριος κυριος lord; master
16:23
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
כָּל־ kol- כֹּל whole
רָעָתֵ֑ךְ rāʕāṯˈēḵ רָעָה evil
אֹ֣וי ʔˈôy אֹוי woe
אֹ֣וי ʔˈôy אֹוי woe
לָ֔ךְ lˈāḵ לְ to
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
16:23. et accidit post omnem malitiam tuam vae vae tibi ait Dominus Deus
And it came to pass after all thy wickedness (woe, woe to thee, saith the Lord God)
16:23. And it happened that, after all your wickedness, (woe, woe to you, says the Lord God)
16:23. And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Указанные беззакония заслуживают уже проклятия Божия; но их исчисление далеко еще не кончено, и то, что следует, еще тяжелее и достойнее кары. Действительно в последние времена Иудейского царства языческие культы стали распространяться в небывалом размере, и именно грехи Манассии по Иеремии вызвали гибель Иерусалима. Этим достаточно объясняется восклицание “горе, горе”.
Albert Barnes: Notes on the Bible - 1834
16:23: After all ... - Besides these things, there was the introduction of other idolatrous rites from the nations with whom Israel had contact.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: woe: Eze 2:10, Eze 13:3, Eze 13:18, Eze 24:6; Jer 13:27; Zep 3:1; Mat 11:21, Mat 23:13-29; Rev 8:13; Rev 12:12
Carl Friedrich Keil and Franz Delitzsch
16:23
Extent and Magnitude of the Idolatry
Ezek 16:23. And it came to pass after all thy wickedness - Woe, woe to thee! is the saying of the Lord Jehovah - Ezek 16:24. Thou didst build thyself arches, and didst make thyself high places in all the streets. Ezek 16:25. Thou didst build thy high places at every cross road, and didst disgrace thy beauty, and stretch open thy feet for every one that passed by, and didst increase thy whoredom. Ezek 16:26. Thou didst commit fornication with the sons of Egypt thy neighbours, great in flesh, and didst increase thy whoredom to provoke me. Ezek 16:27. And, behold, I stretched out my hand against thee, and diminished thine allowance, and gave thee up to the desire of those who hate thee, the daughters of the Philistines, who are ashamed of thy lewd way. Ezek 16:28. And thou didst commit fornication with the sons of Asshur, because thou art never satisfied; and didst commit fornication with them, and wast also not satisfied. Ezek 16:29. And thou didst increase thy whoredom to Canaan's land, Chaldaea, and even thereby wast not satisfied. Ezek 16:30. How languishing is thy heart! is the saying of the Lord Jehovah, that thou doest all this, the doings of a dissolute prostitute. Ezek 16:31. When thou buildest thy arches at every cross road, and madest thy high places in every road, thou wast not like the harlot, since thou despisedst payment. Ezek 16:32. The adulterous wife taketh strangers instead of her husband. Ezek 16:33. Men give presents to all prostitutes; but thou gavest thy presents to all thy suitors, and didst reward them for coming to thee from all sides, for fornication with thee. Ezek 16:34. And there was in thee the very opposite of the women in thy whoredom, that men did not go whoring after thee. In that thou givest payment, and payment was not given to thee, thou wast the very opposite. - By אחרי כל־רעתך, the picture of the wide spread of idolatry, commenced in Ezek 16:22, is placed in the relation of chronological sequence to the description already given of the idolatry itself. For all sin, all evil, must first exist before it can spread. The spreading of idolatry was at the same time an increase of apostasy from God. This is not to be sought, however, in the face that Israel forsook the sanctuary, which God had appointed for it as the scene of His gracious presence, and built itself idol-temples (Kliefoth). It consisted rather in this, that it erected idolatrous altars and little temples at all street-corners and cross-roads (Ezek 16:24, Ezek 16:25), and committed adultery with all heathen nations (Ezek 16:26, Ezek 16:28, Ezek 16:29), and could not be induced to relinquish idolatry either by the chastisements of God (Ezek 16:27), or by the uselessness of such conduct (Ezek 16:32-34). כל־רעתך is the whole of the apostasy from the Lord depicted in Ezek 16:15-22, which prevailed more and more as idolatry spread. The picture of this extension of idolatry is introduced with woe! woe! to indicate at the outset the fearful judgment which Jerusalem was bringing upon itself thereby. The exclamation of woe is inserted parenthetically; for ותּבני (Ezek 16:24) forms the apodosis to ויהי in Ezek 16:23. גּב and רמה are to be taken as general terms; but, as the singular גּבּך with the plural רמתיך in Ezek 16:39 plainly shows, גּב is a collective word. Hvernick has very properly called attention to the analogy between גּב and קבּה in Num 25:8, which is used there to denote an apartment furnished or used for the service of Baal-peor. As קבּה, from קבב, signifies literally that which is arched, a vault; so גּב, from גּבב, is literally that which is curved or arched, a hump or back, and hence is used here for buildings erected for idolatrous purposes, small temples built on heights, which were probably so called to distinguish them as chapels for fornication. The ancient translations suggest this, viz.: lxx οἴκημα πορνικόν and ἔκθεμα, which Polychron. explains thus: προαγώγιον ἔνθα τὰς πόρνας τρέφειν εἴωθασι; Vulg.: lupanar and prostibulum. רמה signifies artificial heights, i.e., altars built upon eminences, commonly called bâmōth. The word râ̂̂mâh is probably chosen here with an allusion to the primary signification, height, as Jerome has said: quod excelsus sit ut volentibus fornicari procul appareat fornicationis locus et non necesse sit quaeri.
The increase of the whoredom, i.e., of the idolatry and illicit intercourse with heathenish ways, is individualized in Ezek 16:26-29 by a specification of historical facts. We cannot agree with Hitzig in restricting the illicit intercourse with Egypt (Ezek 16:26), Asshur (Ezek 16:28), and Chaldaea (Ezek 16:29) to political apostasy, as distinguished from the religious apostasy already depicted. There is nothing to indicate any such distinction. Under the figure of whoredom, both in what precedes and what follows, the inclination of Israel to heathen ways in all its extent, both religious and political, is embraced. Egypt stands first; for the apostasy of Israel from the Lord commenced with the worship of the golden calf, and the longing in the wilderness for the fleshpots of Egypt. From time immemorial Egypt was most deeply sunken in the heathenish worship of nature. The sons of Egypt as therefore described, in accordance with the allegory, as גּדלי , magni carne (bâzâr, a euphemism; cf. Ezek 23:20), i.e., according to the correct explanation of Theodoret: μεθ ̓ὑπερβολῆς τῇ τῶν εἰδώλων θεραπείᾳ προστετηκότας ου. The way in which God punished this erring conduct was, that, like a husband who endeavours by means of chastisement to induce his faithless wife to return, He diminished the supply of food, clothing, etc. (chōg, as in Prov 30:8), intended for the wife (for the fact compare Hos 2:9-10); this He did by "not allowing Israel to attain to the glory and power which would otherwise have been conferred upon it; that is to say, by not permitting it to acquire the undisturbed and undivided possession of Canaan, but giving it up to the power and scorn of the princes of the Philistines" (Kliefoth). נתן בּנפשׁ, to give any one up to the desire of another. The daughters of the Philistines are the Philistian states, corresponding to the representation of Israel as an adulterous wife. The Philistines are mentioned as the principal foes, because Israel fell completely into their power at the end of the period of the Judges (cf. Judg 13-16; 1Kings 4:1); and they are referred to here, for the deeper humiliation of Israel, as having been ashamed of the licentious conduct of the Israelites, because they adhered to their gods, and did not exchange them for others as Israel had done (compare Jer 2:10-11). זמּה (v. 27) is in apposition to דּרכּך: thy way, which is zimmâh. Zimmâh is applied to the sin of profligacy, as in Lev 18:17. - But Israel was not improved by this chastisement. It committed adultery with Asshur also from the times of Ahaz, who sought help from the Assyrians (4Kings 16:7.); and even with this it was not satisfied; that is to say, the serious consequences brought upon the kingdom of Judah by seeking the friendship of Assyria did not sober it, so as to lead it to give up seeking for help from the heathen and their gods. In Ezek 16:28, תּזני אל is distinguished from תּזנים (זנה, with accus.). The former denotes the immoral pursuit of a person for the purpose of procuring his favour; the latter, adulterous intercourse with him, when his favour has been secured. The thought of the verse is this: Israel sought the favour of Assyria, because it was not satisfied with illicit intercourse with Egypt, and continued to cultivate it; yet it did not find satisfaction or sufficiency even in this, but increased its adultery אל־ארץ כּנען כּשׂדּימה, to the Canaan's-land Chaldaea. ארץ כּנען is not the proper name of the land of Canaan here, but an appellative designation applied to Chaldaea (Kasdim) or Babylonia, as in Ezek 17:4 (Raschi). The explanation of the words, as signifying the land of Canaan, is precluded by the fact that an allusion to Canaanitish idolatry and intercourse after the mention of Asshur would be out of place, and would not coincide with the historical order of things; since it cannot be shown that "a more general diffusion of the religious customs of Canaan took place after the Assyrian era." And it is still more decidedly precluded by the introduction of the word כּשׂדּימה, which cannot possibly mean as far as, or unto, Chaldaea, and can only be a more precise definition of ארץ כנען. The only thing about which a question can be raised, is the reason why the epithet כנען should have been applied to Chaldaea; whether it merely related to the commercial spirit, in which Babylon was by no means behind the Canaanitish Tyre and Sidon, or whether allusion was also made to the idolatry and immorality of Canaan. The former is by no means to be excluded, as we find that in Ezek 17:4 "the land of Canaan" is designated "a city of merchants" (rōkhelim). But we must not exclude the latter either, inasmuch as in the Belus- and Mylitta-worship of Babylon the voluptuous character of the Baal- and Astarte-worship of Canaan had degenerated into shameless unchastity (cf. Herodotus, i. 199).
In Ezek 16:30, the contents of Ezek 16:16-29 are summed up in the verdict which the Lord pronounces upon the harlot and adulteress: "yet how languishing is thy heart!" אמלה (as a participle Kal απ. λεγ..; since the verb only occurs elsewhere in the Pual, and that in the sense of faded or pining away) can only signify a morbid pining or languishing, or the craving of immodest desire, which has grown into a disease. The form לבּה is also ἁπ. λεγ..; but it is analogous to the plural לבּות.
(Note: Hitzig objects to the two forms, which do not occur elsewhere; and with the help of the Sept. rendering τὶ διαθῶ τὴν θυγατέρα σου, which is a mere guess founded upon the false reading מה אמלה, he adopts the conjectural reading מה אמלה לבתּך, "what hope is there for thy daughter?" by which he enriches the Hebrew language with a new word (אמלה ), and the prophecy contained in this chapter with a thought which is completely foreign to it, and altogether unsuitable.)
שׁלּטת, powerful, commanding; as an epithet applied to zōnâh, one who knows no limit to her actions, unrestrained; hence in Arabic, insolent, shameless. Ezek 16:31 contains an independent sentence, which facilitates the transition to the thought expanded in Ezek 16:32-34, namely, that Jerusalem had surpassed all other harlots in her whoredoms. If we take Ezek 16:31 as dependent upon the protasis in Ezek 16:30, we not only get a very dragging style of expression, but the new thought expressed in Ezek 16:31 is reduced to a merely secondary idea; whereas the expansion of it in Ezek 16:32. shows that it introduces a new feature into the address. And if this is the case, ולא־הייתי cannot be taken as co-ordinate with עשׂיתי htiw etanidro-oc, but must be construed as the apodosis: "in thy building of rooms...thou wast not like the (ordinary) harlot, since thou disdainest payment." For the plural suffix attached to בּבנותיך, see the commentary on Ezek 6:8. The infinitive לקלּס answers to the Latin gerund in ndo (vid., Ewald, 237c and 280d), indicating wherein, or in what respect, the harlot Jerusalem differed from an ordinary prostitute; namely, in the fact that she disdained to receive payment for her prostitution. That this is the meaning of the words, is rendered indisputable by Ezek 16:32-34. But the majority of expositors have taken לקלּס as indicating the point of comparison between Israel and other harlots, i.e., as defining in what respect Israel resembled other prostitutes; and then, as this thought is at variance with what follows, have attempted to remove the discrepancy by various untenable explanations. Most of them resort to the explanation: thou wast not like the other prostitutes, who disdain to receive their payment offered for their prostitution, in the hope of thereby obtaining still more,
(Note: Jerome adopts this rendering: non facta es quasi meretrix fastidio augens pretium, and gives the following explanation: "thou hast not imitated the cunning prostitutes, who are accustomed to raise the price of lust by increasing the difficulties, and in this way to excite their lovers to greater frenzy." Rosenmller and Maurer have adopted a similar explanation: "thou differest greatly from other harlots, who despise the payment offered them by their lovers, that they may get still more; for thou acceptest any reward, being content with the lowest payment; yea, thou dost even offer a price to thine own lovers.")
an explanation which imports into the words a thought that has no existence in them at all. Hvernick seeks to fix upon קלס, by means of the Aramaean, the meaning to cry out (crying out payment), in opposition to the ordinary meaning of קלס, to disdain, or ridicule, in which sense Ezekiel also uses the noun קלּסה in Ezek 22:4. Hitzig falls back upon the handy method of altering the text; and finally, Kliefoth gives to ל the imaginary meaning "so far as," i.e., "to such a degree that," which cannot be defended either through Ex 39:19 or from Deut 24:5.
With the loose way in which the infinitive construct with ל is used, we grant that the words are ambiguous, and might have the meaning which the majority of the commentators have discovered in them; but this view is by no means necessary, inasmuch as the subordinate idea introduced by לקלּס אתנן may refer quite as well to the subject of the sentence, "thou," as to the zōnâh with whom the subject is compared. Only in the latter case the קלּס would apply to other harlots as well as to Israel; whereas in the former it applies to Israel alone, and shows in what it was that Israel did not resemble ordinary prostitutes. But the explanation which followed was a sufficient safeguard against mistake. In this explanation adulteresses are mentioned first (v. 32), and then common prostitutes (vv. 33, 34). V. 32 must not be taken, as it has been by the majority of commentators, as an exclamation, or a reproof addressed to the adulteress Jerusalem: O thou adulterous wife, that taketh strangers instead of her husband! Such an exclamation as this does not suit the connection at all. But the verse is not to be struck out on that account, as Hitzig proposes. It has simply to be construed in another way, and taken as a statement of what adulteresses do (Kliefoth). They take strangers instead of their husband, and seek their recompense in the simple change, and the pleasure of being with other men. תּחת אישׁהּ, lit., under her husband, i.e., as a wife subject to her husband, as in the connection with זנה in Ezek 23:5 and Hos 4:12 (see the comm. on Num 5:19). - Ezek 16:33, Ezek 16:34. Common prostitutes give themselves up for presents; but Israel, on the contrary, gave presents to its lovers, so that it did the very opposite to all other harlots, and the practice of ordinary prostitutes was left far behind by that of Israel. The change of forms נדא and נדן (a present) is probably to be explained simply on the ground that the form נדא was lengthened into נדן with a consonant as the termination, because the suffix could be attached more easily to the other. הפך, the reverse, the opposite, i.e., with the present context, something unheard of, which never occurred in the case of any other harlot. - Ezekiel has thus fulfilled the task appointed him in Ezek 16:2, to charge Jerusalem with her abominations. The address now turns to an announcement of the punishment.
John Gill
16:23 And it came to pass after all thy wickedness,.... This refers either to what goes before, so Kimchi; and the sense is, it shall be again as it was at first, after and because of all the above wickedness committed, thou shalt be left naked and bare, and destitute of all that is good: or rather to what follows in the next clause; and the meaning is, to all this wickedness before mentioned, which was so great that it might be thought nothing more could be added to it; and yet the following things were, as building an eminent place, and high places, in all streets and heads of ways:
woe, woe unto thee, saith the Lord of hosts; which is repeated, to show the indignation of the Lord against all this wickedness; to arouse their attention to their sin and punishment, and to show the certainty of it; and it may be it denotes both their misery in this world, and in that to come. The Targum of the whole is,
"what shall be in thine end for all thy wickedness? the prophet said unto her, woe unto thee, because thou hast sinned; woe unto thee, because thou art not converted, saith the Lord God.''
Robert Jamieson, A. R. Fausset and David Brown
16:23 woe, woe unto thee, &c.--This parenthetical exclamation has an awful effect coming like a lightning flash of judgment amidst the black clouds of Israel's guilt.
16:2416:24: Եւ շինեցե՛ր դու քեզ տուն պոռնկութեան, եւ արարեր քեզ բագինս յամենայն հրապարակս քո[12506]։ [12506] Ոմանք. Բագին յամենայն հրա՛՛։
24 Քեզ համար պոռնկութեան տուն շինեցիր, բագիններ կանգնեցրիր բոլոր հրապարակներում,
24 Դուն քեզի հանրատուն ալ շինեցիր, Ամէն հրապարակի մէջ քեզի բարձր տեղ շինեցիր։
շինեցեր դու քեզ տուն պոռնկութեան, եւ արարեր քեզ բագինս յամենայն հրապարակս քո:

16:24: Եւ շինեցե՛ր դու քեզ տուն պոռնկութեան, եւ արարեր քեզ բագինս յամենայն հրապարակս քո[12506]։
[12506] Ոմանք. Բագին յամենայն հրա՛՛։
24 Քեզ համար պոռնկութեան տուն շինեցիր, բագիններ կանգնեցրիր բոլոր հրապարակներում,
24 Դուն քեզի հանրատուն ալ շինեցիր, Ամէն հրապարակի մէջ քեզի բարձր տեղ շինեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:2416:24 ты построила себе блудилища и наделала себе возвышений на всякой площади;
16:24 καὶ και and; even ᾠκοδόμησας οικοδομεω build σεαυτῇ σεαυτου of yourself οἴκημα οικημα cell πορνικὸν πορνικος and; even ἐποίησας ποιεω do; make σεαυτῇ σεαυτου of yourself ἔκθεμα εκθεμα in πάσῃ πας all; every πλατείᾳ πλατυς broad; street
16:24 וַ wa וְ and תִּבְנִי־ ttivnî- בנה build לָ֖ךְ lˌāḵ לְ to גֶּ֑ב gˈev גַּב curve וַ wa וְ and תַּעֲשִׂי־ ttaʕᵃśî- עשׂה make לָ֥ךְ lˌāḵ לְ to רָמָ֖ה rāmˌā רָמָה high place בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole רְחֹֽוב׃ rᵊḥˈôv רְחֹב open place
16:24. et aedificasti tibi lupanar et fecisti tibi prostibulum in cunctis plateisThat thou didst also build thee a common stew, and madest thee a brothel house in every street.
24. that thou hast built unto thee an eminent place, and hast made thee a lofty place in every street.
16:24. you built for yourself a brothel, and you made for yourself a place of prostitution in every street.
16:24. [That] thou hast also built unto thee an eminent place, and hast made thee an high place in every street.
thou hast also built unto thee an eminent place, and hast made thee an high place in every street:

16:24 ты построила себе блудилища и наделала себе возвышений на всякой площади;
16:24
καὶ και and; even
ᾠκοδόμησας οικοδομεω build
σεαυτῇ σεαυτου of yourself
οἴκημα οικημα cell
πορνικὸν πορνικος and; even
ἐποίησας ποιεω do; make
σεαυτῇ σεαυτου of yourself
ἔκθεμα εκθεμα in
πάσῃ πας all; every
πλατείᾳ πλατυς broad; street
16:24
וַ wa וְ and
תִּבְנִי־ ttivnî- בנה build
לָ֖ךְ lˌāḵ לְ to
גֶּ֑ב gˈev גַּב curve
וַ wa וְ and
תַּעֲשִׂי־ ttaʕᵃśî- עשׂה make
לָ֥ךְ lˌāḵ לְ to
רָמָ֖ה rāmˌā רָמָה high place
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
רְחֹֽוב׃ rᵊḥˈôv רְחֹב open place
16:24. et aedificasti tibi lupanar et fecisti tibi prostibulum in cunctis plateis
That thou didst also build thee a common stew, and madest thee a brothel house in every street.
16:24. you built for yourself a brothel, and you made for yourself a place of prostitution in every street.
16:24. [That] thou hast also built unto thee an eminent place, and hast made thee an high place in every street.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. “Блудилища”, слав. точнее “храм блуднический”, т. е. храмы для религиозной проституции; “возвышения”, слав. “полагания”, т. е. нечто в роде алтарей на открытых и высоких местах для той же гнусной цели, чтобы они были видны издали всем (блаж. Иерония). Но то и другое слово предположительный перевод еврейских слов, из которых значение первого неизвестно (“гаи” от корня “возвышение”, “свод”, как латинское fornicare от fornix, “пещера”, которая в древности служила обыкновенным местом проституции), а второе значит “холм”, “возвышение” для алтаря или самый алтарь. Поэтому если первое слово и имеет оттенком своего значения “блуд”, то под “блудилищами” можно разуметь вообще языческие храмы, названные так, потому что в них Израиль изменял завету с Иеговой. Такое понимание будет надежнее и потому, что хотя распутные культы (напр., Астарты, может быть - Изиды) находили последователей в Израиле, но из кн. Иеремии и Царств не видно, чтобы они достигали в Иудее такого развития, какое предполагалось бы буквальным смыслом настоящих выражений. - “На всякой площади”. Описывается городское, даже преимущественно столичное идолослужение, тогда как ранее провинциальное. Выражение напоминает речь Апостола Павла в ареопаге о множестве жертвенников в Афинах: чрезмерное увлечение иноземными культами появляется в эпоху национального разложения (декаданса). Пророк имеет в виду главным образом последнее столетие Иудейского царства (с Ахаза), но выражение может обнимать и предшествующий период.
Adam Clarke: Commentary on the Bible - 1831
16:24: Thou hast also built unto thee an eminent place - גב gab, a stew or brothel; Vulg. lupanar; Septuag. οικημα πορνικον. So my old MS. Bible, a bordel house. "Thou hast builded thy stewes and bordell houses in every place." - Coverdale's Bible, 1636. Bordel is an Italian word: how it got so early into our language I know not. Our modern word brothel is a corruption of it. Diodati translates, Tu hai edificato un bordello, "Thou hast built a brothel." Houses of this kind were of a very ancient date.
Albert Barnes: Notes on the Bible - 1834
16:24: That thou ... - Render it: after that thou didst build "unto thee an eminent place," and didst make "thee an high place in every street" - after that thou didst build "thy high place at the head of every way and" didst make ..."it came to pass, that thou" didst "also" commit "fornication" etc.
An eminent place - literally, "an arched building." Such places were used as brothels, and so the word is used metaphorically for a place of idol-worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: thou hast: Eze 16:31, Eze 16:39, Eze 20:28, Eze 20:29; Kg2 21:3-7, Kg2 23:5-7, Kg2 23:11, Kg2 23:12; Ch2 33:3-7
eminent place: or, brothel house
and hast: Lev 26:30; Psa 78:58; Isa 57:5, Isa 57:7; Jer 2:20, Jer 3:2, Jer 17:3
John Gill
16:24 That thou hast also built unto thee an eminent place,.... Or a "brothel" (k); and so the Septuagint version, "a whoring house"; not content to commit idolatry privately, they built a public place for idolatrous worship. The Targum renders it, "altar", The word has the signification of a pit or ditch; with which compare Prov 22:14;
and hast made thee an high place in every street; of Jerusalem, and other cities; it was usual to erect high places in streets, where altars were built, and idols set up to be worshipped: it denotes the public manner in which they committed idolatry, and the multitude of their idols; which shows their impudence and hardness of heart.
(k) , Sept. "lupanar", V. L. "prostibulum", so some in Starckius.
John Wesley
16:24 In every street - Idol temples were in every street; both in Jerusalem and her cities.
Robert Jamieson, A. R. Fausset and David Brown
16:24 eminent place--rather, "a fornication-chamber," often connected with the impure rites of idolatry; spiritual fornication, on "an eminent place," answering to "fornication-chamber," is mainly meant, with an allusion also to the literal fornication associated with it (Jer 2:20; Jer 3:2).
16:2516:25: Եւ ՚ի գլուխս ամենայն ճանապարհաց քոց շինեցեր զպոռնկոցս քո, եւ ապականեցեր զգեղ երեսաց քոց, եւ լայնեցա՛ր ամենայն անցաւորաց ճանապարհի՝ եւ յաճախեցեր զպոռնկութիւնս քո։
25 բոլոր ճանապարհների գլխին բարձրացրիր քո պոռնկատները, ապականեցիր դէմքիդ գեղեցկութիւնը, երանքդ բաց արիր ճանապարհի ամէն անցորդի առաջ ու սաստկացրիր պոռնկութիւնդ:
25 Ամէն ճամբու գլուխ քեզի բարձր տեղեր շինեցիր, Քու գեղեցկութիւնդ զզուելի ըրիր, Ամէն անցնողի քու ոտքերդ բացիր, Քու պոռնկութիւններդ շատցուցիր։
Եւ ի գլուխս ամենայն ճանապարհաց քոց շինեցեր [285]զպոռնկոցս քո, եւ ապականեցեր զգեղ երեսաց քոց, եւ լայնեցար ամենայն անցաւորաց ճանապարհի եւ յաճախեցեր զպոռնկութիւնս քո:

16:25: Եւ ՚ի գլուխս ամենայն ճանապարհաց քոց շինեցեր զպոռնկոցս քո, եւ ապականեցեր զգեղ երեսաց քոց, եւ լայնեցա՛ր ամենայն անցաւորաց ճանապարհի՝ եւ յաճախեցեր զպոռնկութիւնս քո։
25 բոլոր ճանապարհների գլխին բարձրացրիր քո պոռնկատները, ապականեցիր դէմքիդ գեղեցկութիւնը, երանքդ բաց արիր ճանապարհի ամէն անցորդի առաջ ու սաստկացրիր պոռնկութիւնդ:
25 Ամէն ճամբու գլուխ քեզի բարձր տեղեր շինեցիր, Քու գեղեցկութիւնդ զզուելի ըրիր, Ամէն անցնողի քու ոտքերդ բացիր, Քու պոռնկութիւններդ շատցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:2516:25 при начале всякой дороги устроила себе возвышения, позорила красоту твою и раскидывала ноги твои для всякого мимоходящего, и умножила блудодеяния твои.
16:25 καὶ και and; even ἐπ᾿ επι in; on ἀρχῆς αρχη origin; beginning πάσης πας all; every ὁδοῦ οδος way; journey ᾠκοδόμησας οικοδομεω build τὰ ο the πορνεῖά πορνειον of you; your καὶ και and; even ἐλυμήνω λυμαινομαι ravage τὸ ο the κάλλος καλλος of you; your καὶ και and; even διήγαγες διαγω head through; lead τὰ ο the σκέλη σκελος leg σου σου of you; your παντὶ πας all; every παρόδῳ παροδος passing καὶ και and; even ἐπλήθυνας πληθυνω multiply τὴν ο the πορνείαν πορνεια prostitution; depravity σου σου of you; your
16:25 אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole רֹ֣אשׁ rˈōš רֹאשׁ head דֶּ֗רֶךְ dˈereḵ דֶּרֶךְ way בָּנִית֙ bānîṯ בנה build רָֽמָתֵ֔ךְ rˈāmāṯˈēḵ רָמָה high place וַ wa וְ and תְּתַֽעֲבִי֙ ttᵊṯˈaʕᵃvî תעב be abhorrent אֶת־ ʔeṯ- אֵת [object marker] יָפְיֵ֔ךְ yofyˈēḵ יֳפִי beauty וַ wa וְ and תְּפַשְּׂקִ֥י ttᵊfaśśᵊqˌî פשׂק open אֶת־ ʔeṯ- אֵת [object marker] רַגְלַ֖יִךְ raḡlˌayiḵ רֶגֶל foot לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עֹובֵ֑ר ʕôvˈēr עבר pass וַ wa וְ and תַּרְבִּ֖י ttarbˌî רבה be many אֶת־ ʔeṯ- אֵת [object marker] תַּזְנוּתָֽיִךְתזנתך *taznûṯˈāyiḵ תַּזְנוּת fornication
16:25. ad omne caput viae aedificasti signum prostitutionis tuae et abominabilem fecisti decorem tuum et divisisti pedes tuos omni transeunti et multiplicasti fornicationes tuasAt every head of the way thou hast set up a sign of thy prostitution: and hast made thy beauty to be abominable: and hast prostituted thyself to every one that passed by, and hast multiplied thy fornications.
25. Thou hast built thy lofty place at every head of the way, and hast made thy beauty an abomination, and hast opened thy feet to every one that passed by, and multiplied thy whoredom.
16:25. At the head of every way, you set up a banner of your prostitution. And you caused your beauty to become abominable. And you distributed your feet to every passer-by. And you multiplied your fornications.
16:25. Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.
Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms:

16:25 при начале всякой дороги устроила себе возвышения, позорила красоту твою и раскидывала ноги твои для всякого мимоходящего, и умножила блудодеяния твои.
16:25
καὶ και and; even
ἐπ᾿ επι in; on
ἀρχῆς αρχη origin; beginning
πάσης πας all; every
ὁδοῦ οδος way; journey
ᾠκοδόμησας οικοδομεω build
τὰ ο the
πορνεῖά πορνειον of you; your
καὶ και and; even
ἐλυμήνω λυμαινομαι ravage
τὸ ο the
κάλλος καλλος of you; your
καὶ και and; even
διήγαγες διαγω head through; lead
τὰ ο the
σκέλη σκελος leg
σου σου of you; your
παντὶ πας all; every
παρόδῳ παροδος passing
καὶ και and; even
ἐπλήθυνας πληθυνω multiply
τὴν ο the
πορνείαν πορνεια prostitution; depravity
σου σου of you; your
16:25
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
רֹ֣אשׁ rˈōš רֹאשׁ head
דֶּ֗רֶךְ dˈereḵ דֶּרֶךְ way
בָּנִית֙ bānîṯ בנה build
רָֽמָתֵ֔ךְ rˈāmāṯˈēḵ רָמָה high place
וַ wa וְ and
תְּתַֽעֲבִי֙ ttᵊṯˈaʕᵃvî תעב be abhorrent
אֶת־ ʔeṯ- אֵת [object marker]
יָפְיֵ֔ךְ yofyˈēḵ יֳפִי beauty
וַ wa וְ and
תְּפַשְּׂקִ֥י ttᵊfaśśᵊqˌî פשׂק open
אֶת־ ʔeṯ- אֵת [object marker]
רַגְלַ֖יִךְ raḡlˌayiḵ רֶגֶל foot
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עֹובֵ֑ר ʕôvˈēr עבר pass
וַ wa וְ and
תַּרְבִּ֖י ttarbˌî רבה be many
אֶת־ ʔeṯ- אֵת [object marker]
תַּזְנוּתָֽיִךְתזנתך
*taznûṯˈāyiḵ תַּזְנוּת fornication
16:25. ad omne caput viae aedificasti signum prostitutionis tuae et abominabilem fecisti decorem tuum et divisisti pedes tuos omni transeunti et multiplicasti fornicationes tuas
At every head of the way thou hast set up a sign of thy prostitution: and hast made thy beauty to be abominable: and hast prostituted thyself to every one that passed by, and hast multiplied thy fornications.
16:25. At the head of every way, you set up a banner of your prostitution. And you caused your beauty to become abominable. And you distributed your feet to every passer-by. And you multiplied your fornications.
16:25. Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. “При начале всякой дороги”, - на углах улиц, более людных и видных частях города; ср. Иез XI:13. - “Раскидывала ноги”. Реализм, за который справедливо не осуждают простоту древних при не испорченности их воображения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: at every: Eze 16:31; Gen 38:14, Gen 38:21; Pro 9:14, Pro 9:15; Isa 3:9; Jer 2:23, Jer 2:24, Jer 3:2, Jer 6:15
and hast made: Eze 23:9, Eze 23:10, Eze 23:32; Rev 17:1-5, Rev 17:12, Rev 17:13, Rev 17:16
John Gill
16:25 Thou hast built thy high place at every head of the way,.... Where two or more ways, or two or more streets, met; and so was most conspicuous, and was seen from different parts; which shows the same as before:
and hast made thy beauty to be abhorred; by the Lord himself, Who otherwise greatly desires and delights in the beauty of his people, when they worship him, Ps 45:11; and by all good men, and such as fear the Lord, who cannot but abhor such idolatrous practices, and those that are guilty of them; and even by the Heathens themselves, to whom the Jews became mean and despicable, when they fell into idolatry, and under the displeasure of God, whom they forsook; as a common strumpet becomes, in process of time, loathsome to her quondam lovers:
and hast opened thy feet to everyone that passed by; an euphemism, signifying the exposing to view the privities or secret parts, in order to allure to impure embraces; and the meaning is, that the Jews were ready to receive any idol, and give into any idolatrous worship that offered to them, and even courted and solicited the Gentiles to join with them in all idolatrous practices:
and multiplied thy whoredoms; or idolatries; the number of their idols being answerable to their cities, and even were as many as the streets and heads of ways in them.
John Wesley
16:25 At every head of the way - Not content with what was done in the city, she built her idol temples in the country, wherever it was likely passengers would come.
Robert Jamieson, A. R. Fausset and David Brown
16:25 at every head of the way--in the most frequented places (Prov 9:14).
thy beauty . . . abhorred, . . . opened . . . feet to every one--The wanton advances were all on Israel's part; the idolatrous nations yielded to her nothing in return. She had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she loses everything and gains nothing.
16:2616:26: Եւ պոռնկեցար ընդ որդիսն Եգիպտացւոց սահմանակիցս քո ընդ մեծանդամս. եւ բազմապատիկ պոռնկեցար՝ զի զի՛ս բարկացուսցես։
26 Պոռնկացար նաեւ քեզ սահմանակից Եգիպտոսի մեծ առնանդամ ունեցող զաւակների հետ, պոռնկացար բազմապատիկ, որպէսզի ինձ զայրացնես:
26 Եւ քու հեշտասէր սահմանակիցներուդ՝ Եգիպտոսի որդիներուն՝ հետ պոռնկութիւն ըրիր Ու զիս սրդողցնելու համար քու պոռնկութիւններդ շատցուցիր։
Եւ պոռնկեցար ընդ որդիսն Եգիպտացւոց` սահմանակիցս քո ընդ մեծանդամս, եւ բազմապատիկ պոռնկեցար, զի զիս բարկացուսցես:

16:26: Եւ պոռնկեցար ընդ որդիսն Եգիպտացւոց սահմանակիցս քո ընդ մեծանդամս. եւ բազմապատիկ պոռնկեցար՝ զի զի՛ս բարկացուսցես։
26 Պոռնկացար նաեւ քեզ սահմանակից Եգիպտոսի մեծ առնանդամ ունեցող զաւակների հետ, պոռնկացար բազմապատիկ, որպէսզի ինձ զայրացնես:
26 Եւ քու հեշտասէր սահմանակիցներուդ՝ Եգիպտոսի որդիներուն՝ հետ պոռնկութիւն ըրիր Ու զիս սրդողցնելու համար քու պոռնկութիւններդ շատցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:2616:26 Блудила с сыновьями Египта, соседями твоими, людьми великорослыми, и умножала блудодеяния твои, прогневляя Меня.
16:26 καὶ και and; even ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved ἐπὶ επι in; on τοὺς ο the υἱοὺς υιος son Αἰγύπτου αιγυπτος Aigyptos; Eyiptos τοὺς ο the ὁμοροῦντάς ομορεω you τοὺς ο the μεγαλοσάρκους μεγαλοσαρκος and; even πολλαχῶς πολλαχως prostitute out / herself; depraved τοῦ ο the παροργίσαι παροργιζω enrage; provoke με με me
16:26 וַ wa וְ and תִּזְנִ֧י ttiznˈî זנה fornicate אֶל־ ʔel- אֶל to בְּנֵֽי־ bᵊnˈê- בֵּן son מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt שְׁכֵנַ֖יִךְ šᵊḵēnˌayiḵ שָׁכֵן inhabitant גִּדְלֵ֣י giḏlˈê גָּדֵל growing בָשָׂ֑ר vāśˈār בָּשָׂר flesh וַ wa וְ and תַּרְבִּ֥י ttarbˌî רבה be many אֶת־ ʔeṯ- אֵת [object marker] תַּזְנֻתֵ֖ךְ taznuṯˌēḵ תַּזְנוּת fornication לְ lᵊ לְ to הַכְעִיסֵֽנִי׃ haḵʕîsˈēnî כעס be discontent
16:26. et fornicata es cum filiis Aegypti vicinis tuis magnarum carnium et multiplicasti fornicationem tuam ad inritandum meAnd thou hast committed fornication with the Egyptians thy neighbours, men of large bodies, and hast multiplied thy fornications to provoke me.
26. Thou hast also committed fornication with the Egyptians, thy neighbours, great of flesh; and hast multiplied thy whoredom, to provoke me to anger.
16:26. And you fornicated with the sons of Egypt, your neighbors, who have large bodies. And you multiplied your fornications, so as to provoke me.
16:26. Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.
Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger:

16:26 Блудила с сыновьями Египта, соседями твоими, людьми великорослыми, и умножала блудодеяния твои, прогневляя Меня.
16:26
καὶ και and; even
ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved
ἐπὶ επι in; on
τοὺς ο the
υἱοὺς υιος son
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
τοὺς ο the
ὁμοροῦντάς ομορεω you
τοὺς ο the
μεγαλοσάρκους μεγαλοσαρκος and; even
πολλαχῶς πολλαχως prostitute out / herself; depraved
τοῦ ο the
παροργίσαι παροργιζω enrage; provoke
με με me
16:26
וַ wa וְ and
תִּזְנִ֧י ttiznˈî זנה fornicate
אֶל־ ʔel- אֶל to
בְּנֵֽי־ bᵊnˈê- בֵּן son
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
שְׁכֵנַ֖יִךְ šᵊḵēnˌayiḵ שָׁכֵן inhabitant
גִּדְלֵ֣י giḏlˈê גָּדֵל growing
בָשָׂ֑ר vāśˈār בָּשָׂר flesh
וַ wa וְ and
תַּרְבִּ֥י ttarbˌî רבה be many
אֶת־ ʔeṯ- אֵת [object marker]
תַּזְנֻתֵ֖ךְ taznuṯˌēḵ תַּזְנוּת fornication
לְ lᵊ לְ to
הַכְעִיסֵֽנִי׃ haḵʕîsˈēnî כעס be discontent
16:26. et fornicata es cum filiis Aegypti vicinis tuis magnarum carnium et multiplicasti fornicationem tuam ad inritandum me
And thou hast committed fornication with the Egyptians thy neighbours, men of large bodies, and hast multiplied thy fornications to provoke me.
16:26. And you fornicated with the sons of Egypt, your neighbors, who have large bodies. And you multiplied your fornications, so as to provoke me.
16:26. Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. “Блудила с сыновьями Египта”. Нарисовав картину современного идолослужения Израилева, пророк дает теперь краткий исторический очерк его (ст. 26-29), перечисляя те культы, которыми друг за другом увлекался Израиль. В ряду их первым называется культ египетский, причем, как показывает 27: ст., пророк это увлечение египетским культом или вернее начало такому увлечению полагает еще в период египетского рабства (о чем ничего не говорится в Исходе); но главным образом у пророка здесь имеется в виду то политическое тяготение к Египту, которое стало обнаруживаться в последнее столетие Иудейского царства и которое так сильно обличаемо было Исаией (гл. XXIII), Наумом (гл. III); ср. Ос VII:11; это политическое тяготение не могло по взгляду пророка Иезекииля не сопровождаться и религиозными симпатиями (о чем опять положительно ничего неизвестно из исторических св. книг), как не могло не иметь, глубоких корней в древней истории (египетского периода) Израиля. Вместо “с богами египетскими” здесь с “сыновьями египетскими”, может быть чтобы показать политическую подкладку религиозных увлечений. “Людьми великорослыми”, слав. точнее: “дебелоплотными”, с большою плотию (т. е. крайнею, как показывает параллельное выражение в XXIII:20). Чувственность египтян, которой обязана была и их чудовищная зоолатрия (блаж. Феодорит), обратилась в поговорку (Кречм.).
Adam Clarke: Commentary on the Bible - 1831
16:26: Great of flesh - The most extensive idolaters. Bene vasatis-longa mensura incognita nervy - Juv. Sat. 9:34. This is the allusion.
Albert Barnes: Notes on the Bible - 1834
16:26: Egyptian idolatry, a worship of the powers of nature, was eminently sensual. The idolatry here spoken of is not so much that which Israel brought with them from Egypt, as the idolatry introduced in the time of Solomon and Rehoboam.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: with the: Eze 8:10, Eze 8:14, Eze 20:7, Eze 20:8, Eze 23:3, Eze 23:8, Eze 23:19-21; Exo 32:4; Deu 29:16, Deu 29:17; Jos 24:14; Isa 30:21
Geneva 1599
16:26 Thou hast also committed harlotry with the (p) Egyptians thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke me to anger.
(p) He notes the great impiety of this people, who first falling from God to seek help at strange nations also at length embraced their idolatry thinking by it to make their amity more strong.
John Gill
16:26 Thou hast also committed fornication with the Egyptians,.... By entering into leagues and alliances with them, and seeking to them for help and assistance against their enemies; from whose bondage they had formerly been delivered, and whose society they were cautioned against; and yet they forsook the Lord, and joined themselves to them by solemn covenant; and not only so, but fell into the worship of their idols, who were a people of all others the most superstitious, and given to idolatry; and many of their idolatrous rites and ceremonies were received and retained by the Jews, as the worshipping of Tammuz, and other idols:
thy neighbours, great of flesh: being their neighbours, and full of power and strength to assist them, they courted their friendship and alliance; and their idolatries being many and monstrous, were the more courted by them: the allusion is to women of shameless impudence and insatiable lust, who covet men, whose flesh is as the flesh of asses, and their issue as horses, Ezek 23:20; flesh here signifies the privy parts of men; so Ben Melech;
and hast increased thy whoredoms, to provoke my anger; multiplied their idolatries, which they learned of the Egyptians, a people much given thereunto; and which were abominable and highly provoking to God, 1Pet 4:3. The Targum is,
"thou hast increased thine idols.''
John Wesley
16:26 Great of flesh - Naturally of a big, make, and men of great stature.
Robert Jamieson, A. R. Fausset and David Brown
16:26 fornication with . . . Egyptians--alliances with Egypt, cemented by sharing their idolatries.
great of flesh--of powerful virile parts; figuratively for the gross and lustful religion of Egypt (for example, Isis, &c.), which alone could satisfy the abominable lust of Israel (Ezek 20:7-8; Ezek 23:19-21).
to provoke me--wantonly and purposely.
16:2716:27: Արդ՝ ես ձգեցից զձեռն իմ ՚ի վերայ քո եւ բարձի՛ց զիրաւունս քո, եւ մատնեցից զքեզ ՚ի ձեռս ատելեաց քոց դստերաց այլազգեացն, որք թիւրէին զքեզ ՚ի ճանապարհէ քումմէ։
27 Արդ, ես ձեռքս իջեցնելու եմ քեզ վրայ եւ քո սննդի վրայ, քեզ մատնելու եմ քեզ ատելի այլազգիների դուստրերի ձեռքը, որոնք շեղում էին քեզ քո ճանապարհից:
27 Ուստի իմ ձեռքս քու վրադ երկնցուցի, Քու ռոճիկդ պակսեցուցի, Քեզ քու թշնամիներուդ, Փղշտացիներուն կամքին յանձնեցի, Որոնք քու անհամեստ վարմունքէդ ամչցան։
Արդ ես ձգեցից զձեռն իմ ի վերայ քո եւ բարձից [286]զիրաւունս քո, եւ մատնեցից զքեզ ի ձեռս ատելեաց քոց` դստերաց այլազգեացն, որք [287]թիւրէին զքեզ ի ճանապարհէ քումմէ:

16:27: Արդ՝ ես ձգեցից զձեռն իմ ՚ի վերայ քո եւ բարձի՛ց զիրաւունս քո, եւ մատնեցից զքեզ ՚ի ձեռս ատելեաց քոց դստերաց այլազգեացն, որք թիւրէին զքեզ ՚ի ճանապարհէ քումմէ։
27 Արդ, ես ձեռքս իջեցնելու եմ քեզ վրայ եւ քո սննդի վրայ, քեզ մատնելու եմ քեզ ատելի այլազգիների դուստրերի ձեռքը, որոնք շեղում էին քեզ քո ճանապարհից:
27 Ուստի իմ ձեռքս քու վրադ երկնցուցի, Քու ռոճիկդ պակսեցուցի, Քեզ քու թշնամիներուդ, Փղշտացիներուն կամքին յանձնեցի, Որոնք քու անհամեստ վարմունքէդ ամչցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:2716:27 И вот, Я простер на тебя руку Мою, и уменьшил назначенное тебе, и отдал тебя на произвол ненавидящим тебя дочерям Филистимским, которые устыдились срамного поведения твоего.
16:27 ἐὰν εαν and if; unless δὲ δε though; while ἐκτείνω εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on σέ σε.1 you καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τὰ ο the νόμιμά νομιμος of you; your καὶ και and; even παραδώσω παραδιδωμι betray; give over σε σε.1 you εἰς εις into; for ψυχὰς ψυχη soul μισούντων μισεω hate σε σε.1 you θυγατέρας θυγατηρ daughter ἀλλοφύλων αλλοφυλος foreigner τὰς ο the ἐκκλινούσας εκκλινω deviate; avoid σε σε.1 you ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey σου σου of you; your ἧς ος who; what ἠσέβησας ασεβεω irreverent
16:27 וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold נָטִ֤יתִי nāṭˈîṯî נטה extend יָדִי֙ yāḏˌî יָד hand עָלַ֔יִךְ ʕālˈayiḵ עַל upon וָ wā וְ and אֶגְרַ֖ע ʔeḡrˌaʕ גרע clip חֻקֵּ֑ךְ ḥuqqˈēḵ חֹק portion וָ wā וְ and אֶתְּנֵ֞ךְ ʔettᵊnˈēḵ נתן give בְּ bᵊ בְּ in נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul שֹׂנְאֹותַ֨יִךְ֙ śōnᵊʔôṯˈayiḵ שׂנא hate בְּנֹ֣ות bᵊnˈôṯ בַּת daughter פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine הַ ha הַ the נִּכְלָמֹ֖ות nniḵlāmˌôṯ כלם humiliate מִ mi מִן from דַּרְכֵּ֥ךְ ddarkˌēḵ דֶּרֶךְ way זִמָּֽה׃ zimmˈā זִמָּה loose conduct
16:27. ecce ego extendi manum meam super te et auferam ius tuum et dabo te in animam odientium te filiarum Palestinarum quae erubescunt in via tua scelerataBehold, I will stretch out my hand upon thee, and will take away thy justification: and I will deliver thee up to the will of the daughters of the Philistines that hate thee, that are ashamed of thy wicked way.
27. Behold therefore, I have stretched out my hand over thee, and have diminished thine ordinary , and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.
16:27. Behold, I will extend my hand over you, and I will take away your justification. And I will give you to the souls of those who hate you, the daughters of the Philistines, who are ashamed of your wicked way.
16:27. Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary [food], and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.
Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary [food], and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way:

16:27 И вот, Я простер на тебя руку Мою, и уменьшил назначенное тебе, и отдал тебя на произвол ненавидящим тебя дочерям Филистимским, которые устыдились срамного поведения твоего.
16:27
ἐὰν εαν and if; unless
δὲ δε though; while
ἐκτείνω εκτεινω extend
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
σέ σε.1 you
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
τὰ ο the
νόμιμά νομιμος of you; your
καὶ και and; even
παραδώσω παραδιδωμι betray; give over
σε σε.1 you
εἰς εις into; for
ψυχὰς ψυχη soul
μισούντων μισεω hate
σε σε.1 you
θυγατέρας θυγατηρ daughter
ἀλλοφύλων αλλοφυλος foreigner
τὰς ο the
ἐκκλινούσας εκκλινω deviate; avoid
σε σε.1 you
ἐκ εκ from; out of
τῆς ο the
ὁδοῦ οδος way; journey
σου σου of you; your
ἧς ος who; what
ἠσέβησας ασεβεω irreverent
16:27
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
נָטִ֤יתִי nāṭˈîṯî נטה extend
יָדִי֙ yāḏˌî יָד hand
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
וָ וְ and
אֶגְרַ֖ע ʔeḡrˌaʕ גרע clip
חֻקֵּ֑ךְ ḥuqqˈēḵ חֹק portion
וָ וְ and
אֶתְּנֵ֞ךְ ʔettᵊnˈēḵ נתן give
בְּ bᵊ בְּ in
נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul
שֹׂנְאֹותַ֨יִךְ֙ śōnᵊʔôṯˈayiḵ שׂנא hate
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
הַ ha הַ the
נִּכְלָמֹ֖ות nniḵlāmˌôṯ כלם humiliate
מִ mi מִן from
דַּרְכֵּ֥ךְ ddarkˌēḵ דֶּרֶךְ way
זִמָּֽה׃ zimmˈā זִמָּה loose conduct
16:27. ecce ego extendi manum meam super te et auferam ius tuum et dabo te in animam odientium te filiarum Palestinarum quae erubescunt in via tua scelerata
Behold, I will stretch out my hand upon thee, and will take away thy justification: and I will deliver thee up to the will of the daughters of the Philistines that hate thee, that are ashamed of thy wicked way.
16:27. Behold, I will extend my hand over you, and I will take away your justification. And I will give you to the souls of those who hate you, the daughters of the Philistines, who are ashamed of your wicked way.
16:27. Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary [food], and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. “Уменьшил назначенное тебе” - пределы обетованной земли, как супруг кажется имел право ограничивать неверную жену в средствах содержания (Исх ХXI:10); слав. иначе: “и отвергу законы твоя”, языческие обряды. - “Дочерям Филистимским”. 5: городов Филистимского пентаполиса. Филистимское угнетение в конце периода судей, а не частные факты вроде Ам I:6: и далее. Ирония: искала мужчин, попала в руки женщин. - “Устыдились”. Верные язычники не могли понять неверности Иегове со стороны Израиля или вообще язычники оказывались иногда нравственно выше и чище Израиля; ср. III:7; V:6; Ам III:9.
Adam Clarke: Commentary on the Bible - 1831
16:27: Have diminished thine ordinary - חקך chukkech means here the household provision made for a wife - food, clothing, and money.
Albert Barnes: Notes on the Bible - 1834
16:27: Have diminished thine ordinary food - As a husband lessens the things which minister to the luxury of an unfaithful wife, so did the Lord cut Israel short in consequence of her unfaithfulness.
Daughters - The small cities. The Philistines have left a permanent record of their supremacy in the name of the holy land - Palestine. It was a special shame to be subjected to so small a power as that of Philistia (see Isa 14:29); but the very Philistines were ashamed of Judah's unfaithfulness, and were themselves truer to their false gods than Judah was to Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: I have: Eze 14:9; Isa 5:25, Isa 9:12, Isa 9:17
and have: Deu 28:48-57; Isa 3:1; Hos 2:9-12
thine: Chukkach "thy portion;" the household provision of a wife - food, clothes, and money.
delivered: The Jews, under Manasseh, and the succeeding kings of Judah, made the temple itself the scene of their open and abominable idolatries, in addition to all their idol temples! which appears to be meant by "the eminent place," and "highplaces in every street," Eze 16:24. Allured by the prosperity of the Egyptians, they also connected themselves with them, and joined in their multiplied and abominable idolatries. And when Jehovah punished them by wars and famines, and by the Philistines, whose daughters are represented as ashamed of their enormous idolatries, instead of being amended, they formed alliances with the Assyrians, and worshipped their gods, and they even followed every idol which was worshipped between Canaan and Chaldea. Eze 16:37, Eze 23:22, Eze 23:25, Eze 23:28, Eze 23:29, Eze 23:46, Eze 23:47; Psa 106:41; Jer 34:21; Rev 17:16
daughters: or, cities, Kg2 24:2; Ch2 28:18, Ch2 28:19; Isa 9:12
which: Eze 16:47, Eze 16:57, Eze 5:6, Eze 5:7
John Gill
16:27 Behold, therefore I have stretched out my hand over thee,.... His chastising and correcting hand, to show his resentment at their sins, and bring them to a sense of them, and repentance for them:
and have diminished thine ordinary food; their stated allowances, the common mercies and blessings of life they had been indulged with, but now were lessened; and particularly a famine was brought upon them, as well as they were deprived of other favours for their sins; God dealing with them as husbands with their wanton wives, who keep them to stricter allowance, and closer confinement, in order to check and tame them:
and delivered thee unto the will of them that hate thee, the daughters of the Philistines; which perhaps may refer to the times of Ahaz, when the Philistines invaded the cities of the low country, and of the south of Judah, and took many of their cities, and brought Judah low, 2Chron 28:18;
which are ashamed of thy lewd way: of their inconstancy in changing their religion, relinquishing the worship of the true God, and embracing that of others, when they abode by their ancient religion and worship, Jer 2:10. The Targum is,
"to whom if I had sent my prophets, they would have been ashamed;''
see Mt 11:21.
Robert Jamieson, A. R. Fausset and David Brown
16:27 The consequent judgments, which, however, proved of no avail in reforming the people (Is 9:13; Jer 5:3).
delivered thee unto . . . Philistines-- (4Kings 16:6; 2Chron 28:18-19).
ashamed of thy lewd way--The Philistines were less wanton in idolatry, in that they did not, like Israel, adopt the idols of every foreign country but were content with their own (Ezek 16:57; Jer 2:11).
16:2816:28: Ամպարշտեցար եւ պոռնկեցար ընդ որդիսն Ասորեստանեայց, սակայն եւ ա՛յնպէս ո՛չ յագեցար. յաճախեցեր ՚ի պոռնկութիւնս քո, սակայն եւ ա՛յնպէս ո՛չ յագեցար։
28 Ամբարշտութիւն արեցիր ու պոռնկացար նաեւ Ասորեստանի զաւակների հետ, սակայն չյագեցար: Խրուեցիր պոռնկութեանդ մէջ, բայց եւ այնպէս չյագեցար:
28 Դուն չկշտանալով՝ Ասորեստանի որդիներուն հետ ալ պոռնկութիւն ըրիր, Սակայն նորէն չկշտացար։
[288]Ամպարշտեցար եւ`` պոռնկեցար ընդ որդիսն Ասորեստանեայց, [289]սակայն եւ այնպէս ոչ յագեցար. յաճախեցեր ի պոռնկութիւնս քո``, սակայն եւ այնպէս ոչ յագեցար:

16:28: Ամպարշտեցար եւ պոռնկեցար ընդ որդիսն Ասորեստանեայց, սակայն եւ ա՛յնպէս ո՛չ յագեցար. յաճախեցեր ՚ի պոռնկութիւնս քո, սակայն եւ ա՛յնպէս ո՛չ յագեցար։
28 Ամբարշտութիւն արեցիր ու պոռնկացար նաեւ Ասորեստանի զաւակների հետ, սակայն չյագեցար: Խրուեցիր պոռնկութեանդ մէջ, բայց եւ այնպէս չյագեցար:
28 Դուն չկշտանալով՝ Ասորեստանի որդիներուն հետ ալ պոռնկութիւն ըրիր, Սակայն նորէն չկշտացար։
zohrab-1805▾ eastern-1994▾ western am▾
16:2816:28 И блудила ты с сынами Ассура и не насытилась; блудила с ними, но тем не удовольствовалась;
16:28 καὶ και and; even ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved ἐπὶ επι in; on τὰς ο the θυγατέρας θυγατηρ daughter Ασσουρ ασσουρ and; even οὐδ᾿ ουδε not even; neither οὕτως ουτως so; this way ἐνεπλήσθης εμπιπλημι fill in; fill up καὶ και and; even ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved καὶ και and; even οὐκ ου not ἐνεπίπλω εμπιπλημι fill in; fill up
16:28 וַ wa וְ and תִּזְנִי֙ ttiznˌî זנה fornicate אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur מִ mi מִן from בִּלְתִּ֖י bbiltˌî בֵּלֶת failure שָׂבְעָתֵ֑ךְ śovʕāṯˈēḵ שִׂבְעָה satiety וַ wa וְ and תִּזְנִ֕ים ttiznˈîm זנה fornicate וְ wᵊ וְ and גַ֖ם ḡˌam גַּם even לֹ֥א lˌō לֹא not שָׂבָֽעַתְּ׃ śāvˈāʕat שׂבע be sated
16:28. et fornicata es in filiis Assyriorum eo quod necdum fueris expleta et postquam fornicata es nec sic es satiataThou hast also committed fornication with the Assyrians, because thou wast not yet satisfied: and after thou hadst played the harlot with them, even so thou wast not contented.
28. Thou hast played the harlot also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet thou wast not satisfied.
16:28. You also fornicated with the sons of the Assyrians, for you were not yet done. And after you fornicated, even then, you were not satisfied.
16:28. Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.
Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied:

16:28 И блудила ты с сынами Ассура и не насытилась; блудила с ними, но тем не удовольствовалась;
16:28
καὶ και and; even
ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved
ἐπὶ επι in; on
τὰς ο the
θυγατέρας θυγατηρ daughter
Ασσουρ ασσουρ and; even
οὐδ᾿ ουδε not even; neither
οὕτως ουτως so; this way
ἐνεπλήσθης εμπιπλημι fill in; fill up
καὶ και and; even
ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved
καὶ και and; even
οὐκ ου not
ἐνεπίπλω εμπιπλημι fill in; fill up
16:28
וַ wa וְ and
תִּזְנִי֙ ttiznˌî זנה fornicate
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
מִ mi מִן from
בִּלְתִּ֖י bbiltˌî בֵּלֶת failure
שָׂבְעָתֵ֑ךְ śovʕāṯˈēḵ שִׂבְעָה satiety
וַ wa וְ and
תִּזְנִ֕ים ttiznˈîm זנה fornicate
וְ wᵊ וְ and
גַ֖ם ḡˌam גַּם even
לֹ֥א lˌō לֹא not
שָׂבָֽעַתְּ׃ śāvˈāʕat שׂבע be sated
16:28. et fornicata es in filiis Assyriorum eo quod necdum fueris expleta et postquam fornicata es nec sic es satiata
Thou hast also committed fornication with the Assyrians, because thou wast not yet satisfied: and after thou hadst played the harlot with them, even so thou wast not contented.
16:28. You also fornicated with the sons of the Assyrians, for you were not yet done. And after you fornicated, even then, you were not satisfied.
16:28. Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Вразумление не имело действия. Союз с Ассирией, сопровождавшийся увлечением ее идолослужением, начался с Ахаза, и должно быть симпатии к этим восточным монархиям побудили Иосию так неудачно выступить против Нехао; ср. Иер II:18, 36. Настойчиво указывается ненасытность идолослужения у Израиля.
Albert Barnes: Notes on the Bible - 1834
16:28: Compare the marginal reference. Idolatry, spiritual adultery, invariably accompanied these unholy alliances, and brought with it disaster and ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: Eze 23:5-9, Eze 23:12-21; Jdg 10:6; Kg2 16:7, Kg2 16:10-18, Kg2 21:11; Ch2 28:23; Jer 2:18, Jer 2:36; Hos 10:6
John Gill
16:28 Thou hast played the whore also with the Assyrians,.... By entering into alliances with them, and worshipping their idols; which was done in the times of Ahaz, who sent to Tiglathpileser king of Assyria for help, and to Damascus for the fashion of the altar there, and built one according to it, 4Kings 7:10;
because thou wast unsatiable; not content with the alliance and idolatries of the Egyptians:
yea, thou hast played the harlot with them; with the Assyrians:
and yet couldest not be satisfied; with their idols, and the worship of them, but sought out for new gods, and new modes of worship; like a lewd woman, who having prostituted herself to one, and to another, yet remains insatiable, and seeks out for other lovers.
Robert Jamieson, A. R. Fausset and David Brown
16:28 unsatiable--Not satisfied with whoredoms with neighbors, thou hast gone off to the distant Assyrians, that is, hast sought a league with them, and with it adopted their idolatries.
16:2916:29: Յաճախեցեր դաշինս ընդ երկիրն Քանանու եւ Քաղդեացւոց, համայն եւ ա՛յնպէս ո՛չ յագեցար[12507]։ [12507] Բազումք. Սակայն եւ այնպէս ո՛չ յագե՛՛։
29 Շատացրիր դաշինքներդ՝ պոռնկանալով նաեւ քանանացիների ու քաղդէացիների երկրների հետ, սակայն եւ այնպէս դարձեալ չյագեցար:
29 Քանանացիներու երկրէն մինչեւ Քաղդէացիներու երկիրը Քու պոռնկութիւնդ շատցուցիր, Բայց ասով ալ չկշտացար։
[290]Յաճախեցեր դաշինս ընդ երկիրն Քանանու եւ Քաղդէացւոց``, համայն եւ այնպէս ոչ յագեցար:

16:29: Յաճախեցեր դաշինս ընդ երկիրն Քանանու եւ Քաղդեացւոց, համայն եւ ա՛յնպէս ո՛չ յագեցար[12507]։
[12507] Բազումք. Սակայն եւ այնպէս ո՛չ յագե՛՛։
29 Շատացրիր դաշինքներդ՝ պոռնկանալով նաեւ քանանացիների ու քաղդէացիների երկրների հետ, սակայն եւ այնպէս դարձեալ չյագեցար:
29 Քանանացիներու երկրէն մինչեւ Քաղդէացիներու երկիրը Քու պոռնկութիւնդ շատցուցիր, Բայց ասով ալ չկշտացար։
zohrab-1805▾ eastern-1994▾ western am▾
16:2916:29 и умножила блудодеяния твои в земле Ханаанской до Халдеи, но и тем не удовольствовалась.
16:29 καὶ και and; even ἐπλήθυνας πληθυνω multiply τὰς ο the διαθήκας διαθηκη covenant σου σου of you; your πρὸς προς to; toward γῆν γη earth; land Χαλδαίων χαλδαιος Chaldaios; Khaltheos καὶ και and; even οὐδὲ ουδε not even; neither ἐν εν in τούτοις ουτος this; he ἐνεπλήσθης εμπιπλημι fill in; fill up
16:29 וַ wa וְ and תַּרְבִּ֧י ttarbˈî רבה be many אֶת־ ʔeṯ- אֵת [object marker] תַּזְנוּתֵ֛ךְ taznûṯˈēḵ תַּזְנוּת fornication אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth כְּנַ֖עַן kᵊnˌaʕan כְּנַעַן Canaan כַּשְׂדִּ֑ימָה kaśdˈîmā כַּשְׂדִּים Chaldeans וְ wᵊ וְ and גַם־ ḡam- גַּם even בְּ bᵊ בְּ in זֹ֖את zˌōṯ זֹאת this לֹ֥א lˌō לֹא not שָׂבָֽעַתְּ׃ śāvˈāʕat שׂבע be sated
16:29. et multiplicasti fornicationem tuam in terra Chanaan cum Chaldeis et nec sic satiata esThou hast also multiplied thy fornications in the land of Chanaan with the Chaldeans: and neither so wast thou satisfied.
29. Thou hast moreover multiplied thy whoredom in the land of Canaan, unto Chaldea; and yet thou wast not satisfied herewith.
16:29. And you multiplied your fornications in the land of Canaan with the Chaldeans. And even then, you were not satisfied.
16:29. Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith.
Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith:

16:29 и умножила блудодеяния твои в земле Ханаанской до Халдеи, но и тем не удовольствовалась.
16:29
καὶ και and; even
ἐπλήθυνας πληθυνω multiply
τὰς ο the
διαθήκας διαθηκη covenant
σου σου of you; your
πρὸς προς to; toward
γῆν γη earth; land
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
καὶ και and; even
οὐδὲ ουδε not even; neither
ἐν εν in
τούτοις ουτος this; he
ἐνεπλήσθης εμπιπλημι fill in; fill up
16:29
וַ wa וְ and
תַּרְבִּ֧י ttarbˈî רבה be many
אֶת־ ʔeṯ- אֵת [object marker]
תַּזְנוּתֵ֛ךְ taznûṯˈēḵ תַּזְנוּת fornication
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
כְּנַ֖עַן kᵊnˌaʕan כְּנַעַן Canaan
כַּשְׂדִּ֑ימָה kaśdˈîmā כַּשְׂדִּים Chaldeans
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
בְּ bᵊ בְּ in
זֹ֖את zˌōṯ זֹאת this
לֹ֥א lˌō לֹא not
שָׂבָֽעַתְּ׃ śāvˈāʕat שׂבע be sated
16:29. et multiplicasti fornicationem tuam in terra Chanaan cum Chaldeis et nec sic satiata es
Thou hast also multiplied thy fornications in the land of Chanaan with the Chaldeans: and neither so wast thou satisfied.
16:29. And you multiplied your fornications in the land of Canaan with the Chaldeans. And even then, you were not satisfied.
16:29. Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. “В земле Ханаанской до Халдеи” - точнее слав.: “ко земли Хананейстей, Халдейстей”. Так как после указания на ассирийское идолослужение историческая последовательность не позволяет ждать речи о ханаанском идолослужении, а только о халдейском, то “ханаанская” здесь эпитет к Халдее, приложенный к ней не за безнравственность ее, как думают некоторые, а за торговлю: ср. XVII:4; Соф I:11. На халдейское идолослужение в Иудее указывает Иез VIII:9: (культ Фаммуза) и должно быть Иер XLIV:11: (служение “царице небесной” по - евр. “мелекет” - Мелитта; ср. 4: Цар XXIII:5); по существу, халдейское идолослужение мало разнится от ассирийского.
Albert Barnes: Notes on the Bible - 1834
16:29: In the land ... - Probably used in the restricted sense of the low lands on the coast of the western sea; occupied by Phoenician colonies. The children of Israel were brought into contact at first with pagans residing within their own borders. Then they extended their contact to foreign nations, trading and forming alliances with Chaldaea, and in so doing were attracted by the idolatries of those with whom they carried on commerce. Some render it: "with the merchants' land, even with Chaldaea." Compare Eze 17:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:29: in the land: Eze 13:14-23; Jdg 2:12-19; Kg2 21:9
unto: Eze 23:14-21
John Gill
16:29 Thou hast moreover multiplied thy fornication in the land of Canaan,.... Or, "with the land of Canaan" (l); with the inhabitants of it, doing the same evils, committing the same idolatries, as the old inhabitants of Canaan did; and so the Targum,
"and thou hast multiplied thine idols, that thou mightest be joined to the people of Canaan:''
or, "to the land of Canaan" (m); like to the land of Canaan; according to the abominations of the Canaanites, doing as they did. Jarchi takes the word Canaan to signify a "merchant", as it does in Hos 12:7; and the land of Canaan to be the same with the land of Chaldea, called a land of traffic, and Babylon the city of merchants, Ezek 17:4; since it follows,
unto Chaldea: but the sense is, that the Jews were not content with the idolatries in the land of Canaan, but sent even to Chaldea, a remote country, to fetch new idols from thence; see Ezek 23:14. The Targum is,
"to walk in the laws of the Chaldeans;''
their religious ones, their rites and ceremonies respecting idolatrous worship:
and yet thou wast not satisfied herewith; but still wanted other idols and modes of worship; not being content with the gods of the Egyptians, nor of the Assyrians, nor of the Canaanites, nor of the Chaldeans.
(l) "cum terra Canaan", Munster, so some in Vatablus, Tigurine version, Noldius, p. 39. No. 288. (m) "ad terram Canaan", so some in Vatablus. Approved by Kimchi and Ben Melech.
Robert Jamieson, A. R. Fausset and David Brown
16:29 multiplied . . . fornication in . . . Canaan unto Chaldea--Thou hast multiplied thy idolatries "in Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already practised "in Canaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in the days of the corrupt Canaanites. The land had become utterly Canaanitish (Ezek 23:14, &c.).
16:3016:30: Զի՞նչ արարից ընդ դստերս քո. ասէ Ադովնայի Տէր. յետ գործելոյ քո զայդ ամենայն գործս կնոջ պոռնկի. զի պոռնկեցար բազմապատի՛կ ընդ դստերսն քո[12508]։ [12508] Յօրինակին պակասէր. Գործելոյ քո զայդ։
30 Ինչպէ՞ս վարուեմ քո դուստրերի հետ, - ասում է Ամենակալ Տէրը, - այնքան բաներից յետոյ, որ արեցիր պոռնիկ կնոջ պէս. բազմիցս պոռնկացար անգամ դուստրերիդ հետ:
30 «Քու սիրտդ որչա՜փ տկար է, կ’ըսէ Տէր Եհովան, Որ այս ամէն բաները ըրիր, Անամօթ, պոռնիկ կնոջ պէս։
[291]Զի՞նչ արարից ընդ դստերս քո``, ասէ Ադոնայի Տէր, յետ գործելոյ քո զայդ ամենայն գործս կնոջ [292]պոռնկի. զի պոռնկեցար բազմապատիկ ընդ դստերսն քո:

16:30: Զի՞նչ արարից ընդ դստերս քո. ասէ Ադովնայի Տէր. յետ գործելոյ քո զայդ ամենայն գործս կնոջ պոռնկի. զի պոռնկեցար բազմապատի՛կ ընդ դստերսն քո[12508]։
[12508] Յօրինակին պակասէր. Գործելոյ քո զայդ։
30 Ինչպէ՞ս վարուեմ քո դուստրերի հետ, - ասում է Ամենակալ Տէրը, - այնքան բաներից յետոյ, որ արեցիր պոռնիկ կնոջ պէս. բազմիցս պոռնկացար անգամ դուստրերիդ հետ:
30 «Քու սիրտդ որչա՜փ տկար է, կ’ըսէ Տէր Եհովան, Որ այս ամէն բաները ըրիր, Անամօթ, պոռնիկ կնոջ պէս։
zohrab-1805▾ eastern-1994▾ western am▾
16:3016:30 Как истомлено должно быть сердце твое, говорит Господь Бог, когда ты все это делала, как необузданная блудница!
16:30 τί τις.1 who?; what? διαθῶ διατιθεμαι put through; make τὴν ο the θυγατέρα θυγατηρ daughter σου σου of you; your λέγει λεγω tell; declare κύριος κυριος lord; master ἐν εν in τῷ ο the ποιῆσαί ποιεω do; make σε σε.1 you ταῦτα ουτος this; he πάντα πας all; every ἔργα εργον work γυναικὸς γυνη woman; wife πόρνης πορνη prostitute καὶ και and; even ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved τρισσῶς τρισσως threefoldly; three times
16:30 מָ֤ה mˈā מָה what אֲמֻלָה֙ ʔᵃmulˌā אֲמֻלָה [uncertain] לִבָּתֵ֔ךְ libbāṯˈēḵ לִבָּה rage נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH בַּ ba בְּ in עֲשֹׂותֵךְ֙ ʕᵃśôṯēḵ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵ֔לֶּה ʔˈēlleh אֵלֶּה these מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed אִשָּֽׁה־ ʔiššˈā- אִשָּׁה woman זֹונָ֖ה zônˌā זנה fornicate שַׁלָּֽטֶת׃ šallˈāṭeṯ שַׁלֶּטֶת domineering
16:30. in quo mundabo cor tuum ait Dominus Deus cum facias omnia haec opera mulieris meretricis et procacisWherein shall I cleanse thy heart, saith Lord God: seeing thou dost all these the works of a shameless prostitute?
30. How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman;
16:30. With what can I cleanse your heart, says the Lord God, since you do all these things, the works of a woman who is a shameless prostitute?
16:30. How weak is thine heart, saith the Lord GOD, seeing thou doest all these [things], the work of an imperious whorish woman;
How weak is thine heart, saith the Lord GOD, seeing thou doest all these [things], the work of an imperious whorish woman:

16:30 Как истомлено должно быть сердце твое, говорит Господь Бог, когда ты все это делала, как необузданная блудница!
16:30
τί τις.1 who?; what?
διαθῶ διατιθεμαι put through; make
τὴν ο the
θυγατέρα θυγατηρ daughter
σου σου of you; your
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
ποιῆσαί ποιεω do; make
σε σε.1 you
ταῦτα ουτος this; he
πάντα πας all; every
ἔργα εργον work
γυναικὸς γυνη woman; wife
πόρνης πορνη prostitute
καὶ και and; even
ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved
τρισσῶς τρισσως threefoldly; three times
16:30
מָ֤ה mˈā מָה what
אֲמֻלָה֙ ʔᵃmulˌā אֲמֻלָה [uncertain]
לִבָּתֵ֔ךְ libbāṯˈēḵ לִבָּה rage
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
בַּ ba בְּ in
עֲשֹׂותֵךְ֙ ʕᵃśôṯēḵ עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
אִשָּֽׁה־ ʔiššˈā- אִשָּׁה woman
זֹונָ֖ה zônˌā זנה fornicate
שַׁלָּֽטֶת׃ šallˈāṭeṯ שַׁלֶּטֶת domineering
16:30. in quo mundabo cor tuum ait Dominus Deus cum facias omnia haec opera mulieris meretricis et procacis
Wherein shall I cleanse thy heart, saith Lord God: seeing thou dost all these the works of a shameless prostitute?
16:30. With what can I cleanse your heart, says the Lord God, since you do all these things, the works of a woman who is a shameless prostitute?
16:30. How weak is thine heart, saith the Lord GOD, seeing thou doest all these [things], the work of an imperious whorish woman;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30. “Как истомлено должно быть сердце твое”. Слав.: “что сотворю сердцу твоему”. Греч.: “как вступлю в завете дочерью твоею”. “Как необузданная блудница”. Слав.: “блудницы продрзыя; и соблудила еси трегубо в дщерех твоих”; второе предложение является другим переводом (дуплетом) того же евр. слова, которое сначала переведено “продерзыя”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:30: weak: Pro 9:13; Isa 1:3; Jer 2:12, Jer 2:13, Jer 4:22
the work: Jdg 16:15, Jdg 16:16; Pro 7:11-13, Pro 7:21; Isa 3:9; Jer 3:3; Rev 17:1-6
John Gill
16:30 How weak is thine heart, saith the Lord God,.... Through sin; and being destitute of the grace of God, and so unable to resist any temptation, or oppose any corruption or lust, but carried away with everyone that offers; indulging every lust, and yet not satisfied; weak as water, unstable, fickle, and inconstant, seeking after new gods, and new kinds of worship. The Targum is,
"how strong is the wickedness of thy heart!''
the stronger the wickedness of the heart, the weaker, the heart is:
seeing thou doest all these things; all the idolatries before mentioned; which was an argument not of her strength, but weakness, and yet of boldness, impudence, and resolution, to have her will:
the work of an imperious whorish woman; a whore, as she is impudent, is imperious, is one that rules and governs. The Targum is, who rules over herself; does what she pleases, will have her will and way, and cannot bear any contradiction; and who rules over others, such as are her gallants, obliging them to do as she commands. Jarchi's note is,
"over whom her imagination (or corruption) rules.''
John Wesley
16:30 How weak - Unstable, like water. An imperious woman - A woman, that knows no superior, nor will be neither guided nor governed.
Robert Jamieson, A. R. Fausset and David Brown
16:30 weak . . . heart--Sin weakens the intellect ("heart") as, on the contrary, "the way of the Lord is strength to the upright" (Prov 10:29).
16:3116:31: Եւ շինեցե՛ր զպոռնկոցս ՚ի գլուխս ամենայն ճանապարհաց, եւ կոթո՛ղս կոթողէիր յամենայն հրապարակս. եւ ո՛չ եղեր իբրեւ զկին մի պոռնիկ որ ժողովէ զկապէնս.
31 Պոռնկատներ կառուցեցիր բոլոր ճանապարհների գլուխներին եւ կոթողներ էիր կանգնեցնում բոլոր հրապարակներում: Դու մի պարզ պոռնիկ կին չեղար, որ վարձ է հաւաքում,
31 Ամէն ճամբու գլուխ հանրատուն շինեցիր, Քեզի ամէն հրապարակի մէջ բարձր տեղ ըրիր։Վարձքը անարգելով՝ պոռնիկ կնոջ պէս չեղար,
Եւ շինեցեր զպոռնկոցս ի գլուխս ամենայն ճանապարհաց, եւ կոթողս կոթողէիր յամենայն հրապարակս. եւ ոչ եղեր իբրեւ զկին մի [293]պոռնիկ որ ժողովէ զկապէնս:

16:31: Եւ շինեցե՛ր զպոռնկոցս ՚ի գլուխս ամենայն ճանապարհաց, եւ կոթո՛ղս կոթողէիր յամենայն հրապարակս. եւ ո՛չ եղեր իբրեւ զկին մի պոռնիկ որ ժողովէ զկապէնս.
31 Պոռնկատներ կառուցեցիր բոլոր ճանապարհների գլուխներին եւ կոթողներ էիր կանգնեցնում բոլոր հրապարակներում: Դու մի պարզ պոռնիկ կին չեղար, որ վարձ է հաւաքում,
31 Ամէն ճամբու գլուխ հանրատուն շինեցիր, Քեզի ամէն հրապարակի մէջ բարձր տեղ ըրիր։Վարձքը անարգելով՝ պոռնիկ կնոջ պէս չեղար,
zohrab-1805▾ eastern-1994▾ western am▾
16:3116:31 Когда ты строила себе блудилища при начале всякой дороги и делала себе возвышения на всякой площади, ты была не как блудница, потому что отвергала подарки,
16:31 ἐν εν in ταῖς ο the θυγατράσιν θυγατηρ daughter σου σου of you; your τὸ ο the πορνεῖόν πορνειον of you; your ᾠκοδόμησας οικοδομεω build ἐπὶ επι in; on πάσης πας all; every ἀρχῆς αρχη origin; beginning ὁδοῦ οδος way; journey καὶ και and; even τὴν ο the βάσιν βασις sole of the foot σου σου of you; your ἐποίησας ποιεω do; make ἐν εν in πάσῃ πας all; every πλατείᾳ πλατυς broad; street καὶ και and; even ἐγένου γινομαι happen; become ὡς ως.1 as; how πόρνη πορνη prostitute συνάγουσα συναγω gather μισθώματα μισθωμα rented house
16:31 בִּ bi בְּ in בְנֹותַ֤יִךְ vᵊnôṯˈayiḵ בנה build גַּבֵּךְ֙ gabbēḵ גַּב curve בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head כָּל־ kol- כֹּל whole דֶּ֔רֶךְ dˈereḵ דֶּרֶךְ way וְ wᵊ וְ and רָמָתֵ֥ךְ rāmāṯˌēḵ רָמָה high place עָשִׂ֖יתעשׂיתי *ʕāśˌîṯ עשׂה make בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole רְחֹ֑וב rᵊḥˈôv רְחֹב open place וְ wᵊ וְ and לֹא־ lō- לֹא not הָיִ֥יתהייתי *hāyˌîṯ היה be כַּ ka כְּ as † הַ the זֹּונָ֖ה zzônˌā זנה fornicate לְ lᵊ לְ to קַלֵּ֥ס qallˌēs קלס disdain אֶתְנָֽן׃ ʔeṯnˈān אֶתְנַן gift
16:31. quia fabricasti lupanar tuum in capite omnis viae et excelsum tuum fecisti in omni platea nec facta es quasi meretrix fastidio augens pretiumBecause thou hast built thy brothel house at the head of every way, and thou hast made thy high place in every street: and wast not as a harlot that by disdain enhanceth her price,
31. in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as an harlot, in that thou scornest hire.
16:31. For you have built your brothel at the head of every way, and you have made your exalted place on every street. And you have not even been like a choosy prostitute, increasing her price,
16:31. In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;
In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire:

16:31 Когда ты строила себе блудилища при начале всякой дороги и делала себе возвышения на всякой площади, ты была не как блудница, потому что отвергала подарки,
16:31
ἐν εν in
ταῖς ο the
θυγατράσιν θυγατηρ daughter
σου σου of you; your
τὸ ο the
πορνεῖόν πορνειον of you; your
ᾠκοδόμησας οικοδομεω build
ἐπὶ επι in; on
πάσης πας all; every
ἀρχῆς αρχη origin; beginning
ὁδοῦ οδος way; journey
καὶ και and; even
τὴν ο the
βάσιν βασις sole of the foot
σου σου of you; your
ἐποίησας ποιεω do; make
ἐν εν in
πάσῃ πας all; every
πλατείᾳ πλατυς broad; street
καὶ και and; even
ἐγένου γινομαι happen; become
ὡς ως.1 as; how
πόρνη πορνη prostitute
συνάγουσα συναγω gather
μισθώματα μισθωμα rented house
16:31
בִּ bi בְּ in
בְנֹותַ֤יִךְ vᵊnôṯˈayiḵ בנה build
גַּבֵּךְ֙ gabbēḵ גַּב curve
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
כָּל־ kol- כֹּל whole
דֶּ֔רֶךְ dˈereḵ דֶּרֶךְ way
וְ wᵊ וְ and
רָמָתֵ֥ךְ rāmāṯˌēḵ רָמָה high place
עָשִׂ֖יתעשׂיתי
*ʕāśˌîṯ עשׂה make
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
רְחֹ֑וב rᵊḥˈôv רְחֹב open place
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הָיִ֥יתהייתי
*hāyˌîṯ היה be
כַּ ka כְּ as
הַ the
זֹּונָ֖ה zzônˌā זנה fornicate
לְ lᵊ לְ to
קַלֵּ֥ס qallˌēs קלס disdain
אֶתְנָֽן׃ ʔeṯnˈān אֶתְנַן gift
16:31. quia fabricasti lupanar tuum in capite omnis viae et excelsum tuum fecisti in omni platea nec facta es quasi meretrix fastidio augens pretium
Because thou hast built thy brothel house at the head of every way, and thou hast made thy high place in every street: and wast not as a harlot that by disdain enhanceth her price,
16:31. For you have built your brothel at the head of every way, and you have made your exalted place on every street. And you have not even been like a choosy prostitute, increasing her price,
16:31. In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. В блуде (идолопоклонстве) Иерусалима то было на взгляд пророка хуже всего, что он совершался не из-за средств существования, следовательно, не мог быть оправдан голодом, этим единственным оправданием наемных блудниц, а совершался из-за любви к этому делу, следовательно, всецело по нравственной испорченности.
Albert Barnes: Notes on the Bible - 1834
16:31: Rather, didst build - didst make - wast not - scornest. In the marginal rendering, "thy daughters" must mean "thy smaller cities or villages."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:31: In that thou buildest thine: or, In thy daughters is thine, etc. Eze 16:24, Eze 16:39
makest: Eze 16:25; Hos 12:11
in that thou scornest: Eze 16:33, Eze 16:34; Isa 52:3
Geneva 1599
16:31 In that thou buildest thy eminent place in the head of every way, and makest thy high place in every street; and hast not been as an harlot, (q) in that thou scornest hire;
(q) Meaning that some harlots contemn small rewards but no lovers gave a reward to Israel, but they gave to all others signifying that the idolaters bestow all their substance which they receive from God for his glory to serve their vile abominations.
John Gill
16:31 In that thou buildest thine eminent place in the head of every way,.... Or brothel house, as before; See Gill on Ezek 16:24; which showed her to be a whore, and an imperious one:
and makest thine high place in every street; See Gill on Ezek 16:24;
and hast not been as an harlot: a common one, or as a harlot usually is:
in that thou scornest hire; which they do not; for it is for hire they prostitute themselves; and have their names, both in our language, and in the Latin tongue, from, thence.
John Wesley
16:31 Not as an harlot - Common harlots make gain of their looseness, and live by that gain; thou dost worse, thou lavishest out thy credit, wealth, and all, to maintain thine adulterers.
Robert Jamieson, A. R. Fausset and David Brown
16:31 Repetition of Ezek 16:24.
not . . . as . . . harlot . . . thou scornest hire--Unlike an ordinary harlot thou dost prostitute thy person gratis, merely to satisfy thy lust. JEROME translates, "Thou hast not been as a harlot in scorning (that is, who ordinarily scorns) a hire offered," in order to get a larger one: nay, thou hast offered hire thyself to thy lovers (Ezek 16:33-34). But these verses show English Version to be preferable, for they state that Israel prostituted herself, not merely for any small reward without demanding more, but for "no reward."
16:3216:32: զի ամենայն կին պոռնիկ նմանօղ քո, որ շնայցէ ընդ արամբ իւրով, ո՛չ առնու գանձս յառնէ իւրմէ՝ եւ տայ վարձս հոմանեա՛ց իւրոց[12509]։ [12509] Ոմանք. Որ շնայցէն ընդ արամբ։
32 որովհետեւ ամէն պոռնիկ կին չէ, որ քեզ նման շնանում է իր ամուսնու հետ, ամուսնուց դրամ առնում ու վարձ տալիս իր հոմանիներին:
32 Հապա այն շնութիւն ընող կնոջ պէս եղար, Որ իր էրկանը տեղ օտարներ կ’առնէ։
զի ամենայն կին պոռնիկ նմանող քո, որ շնայցէ ընդ արամբ իւրով, ոչ առնու գանձս յառնէ իւրմէ` եւ տայ վարձս հոմանեաց իւրոց:

16:32: զի ամենայն կին պոռնիկ նմանօղ քո, որ շնայցէ ընդ արամբ իւրով, ո՛չ առնու գանձս յառնէ իւրմէ՝ եւ տայ վարձս հոմանեա՛ց իւրոց[12509]։
[12509] Ոմանք. Որ շնայցէն ընդ արամբ։
32 որովհետեւ ամէն պոռնիկ կին չէ, որ քեզ նման շնանում է իր ամուսնու հետ, ամուսնուց դրամ առնում ու վարձ տալիս իր հոմանիներին:
32 Հապա այն շնութիւն ընող կնոջ պէս եղար, Որ իր էրկանը տեղ օտարներ կ’առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:3216:32 но как прелюбодейная жена, принимающая вместо своего мужа чужих.
16:32 ἡ ο the γυνὴ γυνη woman; wife ἡ ο the μοιχωμένη μοιχαομαι commit adultery ὁμοία ομοιος like; similar to σοι σοι you παρὰ παρα from; by τοῦ ο the ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him λαμβάνουσα λαμβανω take; get μισθώματα μισθωμα rented house
16:32 הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman הַ ha הַ the מְּנָאָ֑פֶת mmᵊnāʔˈāfeṯ נאף commit adultery תַּ֣חַת tˈaḥaṯ תַּחַת under part אִישָׁ֔הּ ʔîšˈāh אִישׁ man תִּקַּ֖ח tiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] זָרִֽים׃ zārˈîm זָר strange
16:32. sed quasi mulier adultera quae super virum suum inducit alienosBut is an adulteress, that bringeth in strangers over her husband.
32. A wife that committeth adultery! that taketh strangers instead of her husband!
16:32. but instead like a woman who is an adulteress, who prefers strangers to her own husband.
16:32. [But as] a wife that committeth adultery, [which] taketh strangers instead of her husband!
a wife that committeth adultery, [which] taketh strangers instead of her husband:

16:32 но как прелюбодейная жена, принимающая вместо своего мужа чужих.
16:32
ο the
γυνὴ γυνη woman; wife
ο the
μοιχωμένη μοιχαομαι commit adultery
ὁμοία ομοιος like; similar to
σοι σοι you
παρὰ παρα from; by
τοῦ ο the
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
λαμβάνουσα λαμβανω take; get
μισθώματα μισθωμα rented house
16:32
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
הַ ha הַ the
מְּנָאָ֑פֶת mmᵊnāʔˈāfeṯ נאף commit adultery
תַּ֣חַת tˈaḥaṯ תַּחַת under part
אִישָׁ֔הּ ʔîšˈāh אִישׁ man
תִּקַּ֖ח tiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
זָרִֽים׃ zārˈîm זָר strange
16:32. sed quasi mulier adultera quae super virum suum inducit alienos
But is an adulteress, that bringeth in strangers over her husband.
16:32. but instead like a woman who is an adulteress, who prefers strangers to her own husband.
16:32. [But as] a wife that committeth adultery, [which] taketh strangers instead of her husband!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32. Прелюбодеяние тяжелее грех, чем блуд и даже проституция.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:32: Eze 16:8, Eze 23:37, Eze 23:45; Jer 2:25, Jer 2:28, Jer 3:1, Jer 3:8, Jer 3:9, Jer 3:20; Hos 2:2, Hos 3:1; Co2 11:2, Co2 11:3
John Gill
16:32 But as a wife that committeth adultery,.... Who has a husband, and is provided for with all the necessaries of life, with food and clothing; and so has no need to prostitute herself for a livelihood, as common strumpets do; but does it purely for the satiating of her lust: and such were the people of the Jews, they were married to the Lord, who took care of them, and provided everything for them, and acted the part of a husband to them; so that it was the weakness of their hearts, and the strength of their corruptions, which led them to depart from him, and commit idolatry; which in them was adultery, while the sin of the Gentiles was as simple fornication:
which taketh strangers instead of her husband; that takes other men into her bed instead of her husband, not for the sake of gain, but lust; and this was the case of the Jews, who were a wicked people, an idolatrous generation; who took strange gods to worship instead of the true God, who had been a husband to them, Jer 31:32.
Robert Jamieson, A. R. Fausset and David Brown
16:32 instead of her husband--referring to Num 5:19-20, Num 5:29. FAIRBAIRN translates, "whilst under her husband."
16:3316:33: Ամենայն պոռնիկք կապէ՛նս առնուն անձանց իւրեանց, եւ դու տայիր վա՛րձս սիղեխաց քոց, եւ աւղերձէիր զնոսա գա՛լ առ քեզ յամենայն կողմանց ՚ի պոռնկութիւնս քո[12510]։ [12510] Ոսկան. Սեղեխաց քոց։ Բազումք. Եւ ուղերձէիր զնոսա։
33 Բոլոր պոռնիկները վարձ են առնում իրենց համար, մինչդեռ դու ինքդ էիր վարձ տալիս տարփածուներիդ եւ նուէրներով հրապուրում էիր նրանց, որ գային քեզ մօտ բոլոր կողմերից՝ քեզ հետ շնանալու:
33 Բոլոր հանրակիներուն վարձք կու տան, Բայց դուն բոլոր հոմանիներուդ քու վարձքերդ կու տաս։Այո՛, կաշառք կու տաս անոնց, որպէս զի ամէն կողմէ քեզի գան Քեզի հետ պոռնկութիւն ընելու համար։
Ամենայն պոռնիկք կապէնս առնուն անձանց իւրեանց``, եւ դու տայիր վարձս [294]սեղեխաց քոց, եւ ուղերձէիր զնոսա գալ առ քեզ յամենայն կողմանց ի պոռնկութիւնս քո:

16:33: Ամենայն պոռնիկք կապէ՛նս առնուն անձանց իւրեանց, եւ դու տայիր վա՛րձս սիղեխաց քոց, եւ աւղերձէիր զնոսա գա՛լ առ քեզ յամենայն կողմանց ՚ի պոռնկութիւնս քո[12510]։
[12510] Ոսկան. Սեղեխաց քոց։ Բազումք. Եւ ուղերձէիր զնոսա։
33 Բոլոր պոռնիկները վարձ են առնում իրենց համար, մինչդեռ դու ինքդ էիր վարձ տալիս տարփածուներիդ եւ նուէրներով հրապուրում էիր նրանց, որ գային քեզ մօտ բոլոր կողմերից՝ քեզ հետ շնանալու:
33 Բոլոր հանրակիներուն վարձք կու տան, Բայց դուն բոլոր հոմանիներուդ քու վարձքերդ կու տաս։Այո՛, կաշառք կու տաս անոնց, որպէս զի ամէն կողմէ քեզի գան Քեզի հետ պոռնկութիւն ընելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
16:3316:33 Всем блудницам дают подарки, а ты сама давала подарки всем любовникам твоим и подкупала их, чтобы они со всех сторон приходили к тебе блудить с тобою.
16:33 πᾶσι πας all; every τοῖς ο the ἐκπορνεύσασιν εκπορνευω prostitute out / herself; depraved αὐτὴν αυτος he; him προσεδίδου προσδιδωμι rented house καὶ και and; even σὺ συ you δέδωκας διδωμι give; deposit μισθώματα μισθωμα rented house πᾶσι πας all; every τοῖς ο the ἐρασταῖς εραστης of you; your καὶ και and; even ἐφόρτιζες φορτιζω overload αὐτοὺς αυτος he; him τοῦ ο the ἔρχεσθαι ερχομαι come; go πρὸς προς to; toward σὲ σε.1 you κυκλόθεν κυκλοθεν circling; from all around ἐν εν in τῇ ο the πορνείᾳ πορνεια prostitution; depravity σου σου of you; your
16:33 לְ lᵊ לְ to כָל־ ḵol- כֹּל whole זֹנֹ֖ות zōnˌôṯ זנה fornicate יִתְּנוּ־ yittᵊnû- נתן give נֵ֑דֶה nˈēḏeh נֵדֶה gift וְ wᵊ וְ and אַ֨תְּ ʔˌat אַתְּ you נָתַ֤תְּ nāṯˈat נתן give אֶת־ ʔeṯ- אֵת [object marker] נְדָנַ֨יִךְ֙ nᵊḏānˈayiḵ נָדָן gift לְ lᵊ לְ to כָל־ ḵol- כֹּל whole מְאַֽהֲבַ֔יִךְ mᵊʔˈahᵃvˈayiḵ אהב love וַ wa וְ and תִּשְׁחֳדִ֣י ttišḥᵒḏˈî שׁחד give present אֹותָ֗ם ʔôṯˈām אֵת [object marker] לָ lā לְ to בֹ֥וא vˌô בוא come אֵלַ֛יִךְ ʔēlˈayiḵ אֶל to מִ mi מִן from סָּבִ֖יב ssāvˌîv סָבִיב surrounding בְּ bᵊ בְּ in תַזְנוּתָֽיִךְ׃ ṯaznûṯˈāyiḵ תַּזְנוּת fornication
16:33. omnibus meretricibus dantur mercedes tu autem dedisti mercedes cunctis amatoribus tuis et donabas eis ut intrarent ad te undique ad fornicandum tecumGifts are given to all harlots: but thou hast given hire to all thy lovers, and thou hast given them gifts to come to thee from every side, to commit fornication with thee.
33. They give gifts to all harlots: but thou gavest thy gifts to all thy lovers, and bribest them, that they may come unto thee on every side for thy whoredoms.
16:33. Wages are given to all prostitutes. But you have given wages to all your lovers, and you have given gifts to them, so that they would enter to you from every side, in order to fornicate with you.
16:33. They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.
They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom:

16:33 Всем блудницам дают подарки, а ты сама давала подарки всем любовникам твоим и подкупала их, чтобы они со всех сторон приходили к тебе блудить с тобою.
16:33
πᾶσι πας all; every
τοῖς ο the
ἐκπορνεύσασιν εκπορνευω prostitute out / herself; depraved
αὐτὴν αυτος he; him
προσεδίδου προσδιδωμι rented house
καὶ και and; even
σὺ συ you
δέδωκας διδωμι give; deposit
μισθώματα μισθωμα rented house
πᾶσι πας all; every
τοῖς ο the
ἐρασταῖς εραστης of you; your
καὶ και and; even
ἐφόρτιζες φορτιζω overload
αὐτοὺς αυτος he; him
τοῦ ο the
ἔρχεσθαι ερχομαι come; go
πρὸς προς to; toward
σὲ σε.1 you
κυκλόθεν κυκλοθεν circling; from all around
ἐν εν in
τῇ ο the
πορνείᾳ πορνεια prostitution; depravity
σου σου of you; your
16:33
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
זֹנֹ֖ות zōnˌôṯ זנה fornicate
יִתְּנוּ־ yittᵊnû- נתן give
נֵ֑דֶה nˈēḏeh נֵדֶה gift
וְ wᵊ וְ and
אַ֨תְּ ʔˌat אַתְּ you
נָתַ֤תְּ nāṯˈat נתן give
אֶת־ ʔeṯ- אֵת [object marker]
נְדָנַ֨יִךְ֙ nᵊḏānˈayiḵ נָדָן gift
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
מְאַֽהֲבַ֔יִךְ mᵊʔˈahᵃvˈayiḵ אהב love
וַ wa וְ and
תִּשְׁחֳדִ֣י ttišḥᵒḏˈî שׁחד give present
אֹותָ֗ם ʔôṯˈām אֵת [object marker]
לָ לְ to
בֹ֥וא vˌô בוא come
אֵלַ֛יִךְ ʔēlˈayiḵ אֶל to
מִ mi מִן from
סָּבִ֖יב ssāvˌîv סָבִיב surrounding
בְּ bᵊ בְּ in
תַזְנוּתָֽיִךְ׃ ṯaznûṯˈāyiḵ תַּזְנוּת fornication
16:33. omnibus meretricibus dantur mercedes tu autem dedisti mercedes cunctis amatoribus tuis et donabas eis ut intrarent ad te undique ad fornicandum tecum
Gifts are given to all harlots: but thou hast given hire to all thy lovers, and thou hast given them gifts to come to thee from every side, to commit fornication with thee.
16:33. Wages are given to all prostitutes. But you have given wages to all your lovers, and you have given gifts to them, so that they would enter to you from every side, in order to fornicate with you.
16:33. They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33. Под “подарками” (слав. “наем”, евр. букв.: “приданное”) разумеются как жертвы идолам, так и подати соседним народам или дары им для задабривания их, вроде Ахазовых даров Дамасскому царю. Настоящее иносказание пророка передано прямой речью у Ос VIII:9.
Albert Barnes: Notes on the Bible - 1834
16:33: The picture is heightened by the contrast between one who as a prostitute receives hire for her shame, and one who as a wife is so utterly abandoned as to bestow her husband's goods to purchase her own dishonor. Compare Kg2 16:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:33: give: Gen 38:16-18; Deu 23:17, Deu 23:18; Hos 2:12; Joe 3:3; Mic 1:7; Luk 15:30
but thou: Isa 30:3, Isa 30:6, Isa 30:7, Isa 57:9; Hos 8:9, Hos 8:10
hirest: Heb. bribest
John Gill
16:33 They give gifts to all whores,.... Gifts are usually given to whores, by those who commit whoredom with them; it is for the sake of these they prostitute their bodies, nor will they do this without gain; see Gen 38:16;
but thou givest thy gifts to all thy lovers; the Jews gave the Egyptians and Assyrians money, to gain their friendship, and procure alliances with them; see 4Kings 16:8; and were at great expenses with their idols, and in support of their idolatrous worship:
and hirest them, that they may come unto thee on every side for thy whoredom; they courted the nations all around them for their favour and friendship, and bribed them into it, as the word (n) signifies.
(n) "munerans eos", Junius & Tremellius, Polanus; "et muneratis eos", Piscator; "et largita es ipsis", Cocceius; "donasti illis", Starckius.
Robert Jamieson, A. R. Fausset and David Brown
16:33 Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.
16:3416:34: Եւ եղեւ քեզ ՚ի խոտորնակի քան զամենայն կանանց ՚ի պոռնկութեան քում. եւ յե՛տ քո ո՛չ պոռնկեցան. զի նոքա կապէ՛նս առնուն յարանց, եւ դու տայիր վարձս սիղեխաց. եւ եղեւ քեզ այն ՚ի խոտորնակի[12511]։ [12511] Ոսկան. Սեղեխաց քոց։ Բազումք. Եւ եղեւ քեզ խոտորնակի քան ամենայն։
34 Եւ քեզ հետ, բոլոր պոռնկացող կանանց համեմատութեամբ, հակառակը տեղի ունեցաւ, ու ոչ ոք քեզ չհետեւեց, քանի որ նրանք իրենք էին տղամարդկանցից վարձ առնում, մինչդեռ դու ինքդ էիր տարփածուներիդ վարձ տալիս: Ու քեզ հետ հակառակը տեղի ունեցաւ”:
34 Քու պոռնկութիւններուդ մէջ կիներուն եղածին ներհակը կ’ըլլայ քեզի, Վասն զի պոռնկութեան համար քու ետեւէդ եկող մարդ չկայ։Քու վարձքդ տալով եւ ուրիշէն վարձք չառնելով՝ Դուն ուրիշներուն ներհակը եղար։
Եւ եղեւ քեզ ի խոտորնակի քան զամենայն կանանց ի պոռնկութեան քում, [295]եւ յետ քո ոչ պոռնկեցան. զի նոքա կապէնս առնուն յարանց, եւ դու տայիր վարձս սեղեխաց, եւ`` եղեւ քեզ այն ի խոտորնակի:

16:34: Եւ եղեւ քեզ ՚ի խոտորնակի քան զամենայն կանանց ՚ի պոռնկութեան քում. եւ յե՛տ քո ո՛չ պոռնկեցան. զի նոքա կապէ՛նս առնուն յարանց, եւ դու տայիր վարձս սիղեխաց. եւ եղեւ քեզ այն ՚ի խոտորնակի[12511]։
[12511] Ոսկան. Սեղեխաց քոց։ Բազումք. Եւ եղեւ քեզ խոտորնակի քան ամենայն։
34 Եւ քեզ հետ, բոլոր պոռնկացող կանանց համեմատութեամբ, հակառակը տեղի ունեցաւ, ու ոչ ոք քեզ չհետեւեց, քանի որ նրանք իրենք էին տղամարդկանցից վարձ առնում, մինչդեռ դու ինքդ էիր տարփածուներիդ վարձ տալիս: Ու քեզ հետ հակառակը տեղի ունեցաւ”:
34 Քու պոռնկութիւններուդ մէջ կիներուն եղածին ներհակը կ’ըլլայ քեզի, Վասն զի պոռնկութեան համար քու ետեւէդ եկող մարդ չկայ։Քու վարձքդ տալով եւ ուրիշէն վարձք չառնելով՝ Դուն ուրիշներուն ներհակը եղար։
zohrab-1805▾ eastern-1994▾ western am▾
16:3416:34 У тебя в блудодеяниях твоих было противное тому, что бывает с женщинами: не за тобою гонялись, но ты давала подарки, а тебе не давали подарков; и потому ты поступала в противность другим.
16:34 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in σοὶ σοι you διεστραμμένον διαστρεφω twist; divert παρὰ παρα from; by τὰς ο the γυναῖκας γυνη woman; wife ἐν εν in τῇ ο the πορνείᾳ πορνεια prostitution; depravity σου σου of you; your καὶ και and; even μετὰ μετα with; amid σοῦ σου of you; your πεπορνεύκασιν πορνευω prostitute; depraved ἐν εν in τῷ ο the προσδιδόναι προσδιδωμι you μισθώματα μισθωμα rented house καὶ και and; even σοὶ σοι you μισθώματα μισθωμα rented house οὐκ ου not ἐδόθη διδωμι give; deposit καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in σοὶ σοι you διεστραμμένα διαστρεφω twist; divert
16:34 וַ wa וְ and יְהִי־ yᵊhî- היה be בָ֨ךְ vˌāḵ בְּ in הֵ֤פֶךְ hˈēfeḵ הֵפֶךְ opposite מִן־ min- מִן from הַ ha הַ the נָּשִׁים֙ nnāšîm אִשָּׁה woman בְּ bᵊ בְּ in תַזְנוּתַ֔יִךְ ṯaznûṯˈayiḵ תַּזְנוּת fornication וְ wᵊ וְ and אַחֲרַ֖יִךְ ʔaḥᵃrˌayiḵ אַחַר after לֹ֣א lˈō לֹא not זוּנָּ֑ה zûnnˈā זנה fornicate וּ û וְ and בְ vᵊ בְּ in תִתֵּ֣ךְ ṯittˈēḵ נתן give אֶתְנָ֗ן ʔeṯnˈān אֶתְנַן gift וְ wᵊ וְ and אֶתְנַ֛ן ʔeṯnˈan אֶתְנַן gift לֹ֥א lˌō לֹא not נִתַּן־ nittan- נתן give לָ֖ךְ lˌāḵ לְ to וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be לְ lᵊ לְ to הֶֽפֶךְ׃ hˈefeḵ הֵפֶךְ opposite
16:34. factumque in te est contra consuetudinem mulierum in fornicationibus tuis et post te non erit fornicatio in eo enim quod dedisti mercedes et mercedes non accepisti factum est in te contrariumAnd it hath happened in thee contrary to the custom of women in thy fornications, and after thee there shall be no such fornication, for in that thou gavest rewards, and didst not take rewards, the contrary hath been done in thee.
34. And the contrary is in thee from women in thy whoredoms, in that none followeth thee to commit whoredom: and whereas thou givest hire, and no hire is given unto thee, therefore thou art contrary.
16:34. And it is done with you, in your fornications, contrary to the custom of women, and even after you, there will be no such fornication. For in as much as you have given payment, and not taken payment, what has been done in you is the contrary.”
16:34. And the contrary is in thee from [other] women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.
And the contrary is in thee from [other] women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary:

16:34 У тебя в блудодеяниях твоих было противное тому, что бывает с женщинами: не за тобою гонялись, но ты давала подарки, а тебе не давали подарков; и потому ты поступала в противность другим.
16:34
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
σοὶ σοι you
διεστραμμένον διαστρεφω twist; divert
παρὰ παρα from; by
τὰς ο the
γυναῖκας γυνη woman; wife
ἐν εν in
τῇ ο the
πορνείᾳ πορνεια prostitution; depravity
σου σου of you; your
καὶ και and; even
μετὰ μετα with; amid
σοῦ σου of you; your
πεπορνεύκασιν πορνευω prostitute; depraved
ἐν εν in
τῷ ο the
προσδιδόναι προσδιδωμι you
μισθώματα μισθωμα rented house
καὶ και and; even
σοὶ σοι you
μισθώματα μισθωμα rented house
οὐκ ου not
ἐδόθη διδωμι give; deposit
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
σοὶ σοι you
διεστραμμένα διαστρεφω twist; divert
16:34
וַ wa וְ and
יְהִי־ yᵊhî- היה be
בָ֨ךְ vˌāḵ בְּ in
הֵ֤פֶךְ hˈēfeḵ הֵפֶךְ opposite
מִן־ min- מִן from
הַ ha הַ the
נָּשִׁים֙ nnāšîm אִשָּׁה woman
בְּ bᵊ בְּ in
תַזְנוּתַ֔יִךְ ṯaznûṯˈayiḵ תַּזְנוּת fornication
וְ wᵊ וְ and
אַחֲרַ֖יִךְ ʔaḥᵃrˌayiḵ אַחַר after
לֹ֣א lˈō לֹא not
זוּנָּ֑ה zûnnˈā זנה fornicate
וּ û וְ and
בְ vᵊ בְּ in
תִתֵּ֣ךְ ṯittˈēḵ נתן give
אֶתְנָ֗ן ʔeṯnˈān אֶתְנַן gift
וְ wᵊ וְ and
אֶתְנַ֛ן ʔeṯnˈan אֶתְנַן gift
לֹ֥א lˌō לֹא not
נִתַּן־ nittan- נתן give
לָ֖ךְ lˌāḵ לְ to
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
לְ lᵊ לְ to
הֶֽפֶךְ׃ hˈefeḵ הֵפֶךְ opposite
16:34. factumque in te est contra consuetudinem mulierum in fornicationibus tuis et post te non erit fornicatio in eo enim quod dedisti mercedes et mercedes non accepisti factum est in te contrarium
And it hath happened in thee contrary to the custom of women in thy fornications, and after thee there shall be no such fornication, for in that thou gavest rewards, and didst not take rewards, the contrary hath been done in thee.
16:34. And it is done with you, in your fornications, contrary to the custom of women, and even after you, there will be no such fornication. For in as much as you have given payment, and not taken payment, what has been done in you is the contrary.”
16:34. And the contrary is in thee from [other] women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34. Оканчивается описание грехов Иерусалима, превосходящих грехи других народов.
John Gill
16:34 And the contrary is in thee from other women in thy whoredoms,.... Of which an instance is given before, and another is added, with the repetition of the former:
whereas none followeth thee to commit whoredoms; the Jews followed the examples, customs, and practices of the Gentiles, in worshipping of their idols; but the Gentiles did not follow the Jews, they kept to their own gods, and did not worship the God of Israel; which with respect to their own gods would have been fornication; and whereas it is usual for men to follow after whorish women, and solicit them by gifts and presents, or promises, and not for them to follow the men, court and solicit them; on the other hand, the Jews, who are compared to a whorish woman, followed after their lovers, and not their lovers after them: or, "after thee there was not", or "shall not be fornication" (o); like to thine; it being such as never had been, nor never would be the like again:
and in that thou givest a reward, and no reward is given unto thee,
therefore thou art contrary; to all other lewd women, who take, but give no reward.
(o) "et post te non fornicatio fuit", Pagninus, Montanus; "nec post te fuit sic fornicatum", so some in Vatablus; "post te non erit fornicatio", Calvin.
John Wesley
16:34 Contrary - Here we may see, what the nature of men is, when God leaves them to themselves: yea, tho' they have the greatest advantage, to be better, and to do better.
16:3516:35: Վասն այդորիկ պոռնիկ՝ լո՛ւր զպատգամս Տեառն[12512]. [12512] Ոմանք. Վասն այնորիկ պոռնիկ։ Ոսկան. Վասն այդորիկ պոռնկիս, լո՛ւր։
35 “Ուստի, պոռնի՛կ, լսի՛ր, Տիրոջ պատգամները:
35 «Ասոր համար, ո՛վ պոռնիկ, Տէրոջը խօսքը լսէ՛,
Վասն այդորիկ, պոռնիկ, լուր զպատգամս Տեառն:

16:35: Վասն այդորիկ պոռնիկ՝ լո՛ւր զպատգամս Տեառն[12512].
[12512] Ոմանք. Վասն այնորիկ պոռնիկ։ Ոսկան. Վասն այդորիկ պոռնկիս, լո՛ւր։
35 “Ուստի, պոռնի՛կ, լսի՛ր, Տիրոջ պատգամները:
35 «Ասոր համար, ո՛վ պոռնիկ, Տէրոջը խօսքը լսէ՛,
zohrab-1805▾ eastern-1994▾ western am▾
16:3516:35 Посему выслушай, блудница, слово Господне!
16:35 διὰ δια through; because of τοῦτο ουτος this; he πόρνη πορνη prostitute ἄκουε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master
16:35 לָכֵ֣ן lāḵˈēn לָכֵן therefore זֹונָ֔ה zônˈā זנה fornicate שִׁמְעִ֖י šimʕˌî שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
16:35. propterea meretrix audi verbum DominiTherefore, O harlot, hear the word of the Lord.
35. Wherefore, O harlot, hear the word of the LORD:
16:35. Because of this, O harlot, listen to the word of the Lord.
16:35. Wherefore, O harlot, hear the word of the LORD:
Wherefore, O harlot, hear the word of the LORD:

16:35 Посему выслушай, блудница, слово Господне!
16:35
διὰ δια through; because of
τοῦτο ουτος this; he
πόρνη πορνη prostitute
ἄκουε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
16:35
לָכֵ֣ן lāḵˈēn לָכֵן therefore
זֹונָ֔ה zônˈā זנה fornicate
שִׁמְעִ֖י šimʕˌî שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
16:35. propterea meretrix audi verbum Domini
Therefore, O harlot, hear the word of the Lord.
16:35. Because of this, O harlot, listen to the word of the Lord.
16:35. Wherefore, O harlot, hear the word of the LORD:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35. Обращение “блудница” в такой связи потрясающе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
35 Wherefore, O harlot, hear the word of the LORD: 36 Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them; 37 Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness. 38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. 39 And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare. 40 They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords. 41 And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more. 42 So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry. 43 Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations.
Adultery was by the law of Moses made a capital crime. This notorious adulteress, the criminal at the bar, being in the foregoing verses found guilty, here has sentence passed upon her. It is ushered in with solemnity, v. 35. The prophet, as the judge, in God's name calls to her, O harlot! hear the word of the Lord. Our Saviour preached to harlots, for their conversion, to bring them into the kingdom of God, not as the prophet here, to expel them out of it. Note, An apostate church is a harlot. Jerusalem is so if she become idolatrous. How has the faithful city become a harlot! Rome is so represented in the Revelation, when it is marked for ruin, as Jerusalem here. Rev. xvii. 1, Come, and I will show thee the judgments of the great whore. Those who will not hear the commanding word of the Lord and obey it shall be made to hear the condemning word of the Lord and shall tremble at it. Let us attend while judgment is given.
I. The crime is stated and the articles of the charge are summed up (v. 36) and (as is usual) with the attendant aggravations (v. 43); for when God speaks in wrath he will be justified, and clear when he judges, clear when he is judged; and sinners, when they are condemned, shall have their sins so set in order before them that their mouth shall be stopped and they shall not have a word to object against the equity of the sentence. The crimes which this harlot stands convicted of, and is now to be condemned for, are, 1. The violation of the first two commandments of the first table by idolatry, which is here called her whoredoms with her lovers (so she called them, Hos. ii. 12, because she loved them as if they had been indeed her benefactors), that is, with all the idols of her abominations, the abominable idols which she served and worshipped. This was the sin which provoked God to jealousy. 2. The violation of the first two commandments of the second table by the murder of their own innocent infants: The blood of thy children which thou didst give unto them. It is not strange if those that have cast off God and his fear break through the strongest and most sacred bonds of natural affection. Their sins are aggravated from the consideration, (1.) Of the dishonour they had thereby done to themselves: "Hereby thy filthiness was poured out; the uncleanness that was in thy heart was hereby discovered and brought to light, and thy nakedness was exposed to view, and thou wast there by exposed to contempt." God is displeased with his professing people for shaming themselves by their sins. (2.) Their base ingratitude is another aggravation of their sins: "Thou hast not remembered the days of thy youth, and the kindness that was done thee then, when otherwise thou wouldst have perished," v. 43. And, (3.) The vexation which their sins gave to God, whom they ought to have pleased: "Thou hast fretted me in all these things, not only angered me, but grieved me." It is a strange expression, and, one would think, enough to melt a heart of stone, that the great God, who cannot admit any uneasiness, is pleased to speak of the sins and follies of his professing people as fretting to him. Forty years long was I grieved with this generation.
II. The sentence is passed in general: I will judge thee as women that break wedlock and shed blood are judged (v. 38), and those two crimes were punished with death, with an ignominious death. "Thou hast shed blood, and therefore I will give thee blood; thou hast broken wedlock, and therefore I will give it thee, not only in justice, but in jealousy, not only as a righteous Judge, but as an injured and incensed husband, who will not spare in the day of vengeance," Prov. vi. 34, 35. He will recompense their way upon their head, v. 43. In all the judgments God executes upon sinners we must see their own way recompensed upon their head; they are dealt with not only as they deserved, but as they procured. It is the end which their sin, as a way, had a direct tendency to. More particularly, 1. This criminal must be (as is usually done with criminals) exposed to public shame, v. 37. Malefactors are not executed privately, but are made a spectacle to the world. Care is here taken to bring spectators together: "All those whom thou hast loved, with whom thou hast taken pleasure, shall come to be witnesses of the execution, that they may take warning and prevent their own like ruin; and those also whom thou hast hated, who will insult over thee and triumph in thy fall." Both ways the calamities of Jerusalem will be aggravated, that they will be the grief of her friends and the joy of her foes. These shall not only be gathered around her, but gathered against her; even those with whom she took unlawful pleasure, with whom she contracted unlawful leagues, the Egyptians and Assyrians, shall now contribute to her ruin. As, when a man's ways please the Lord, he makes even his enemies to be at peace with him, so when a man's ways displease the Lord he makes even his friends to be at war with him; and justly makes those a scourge and a plague to sinners, and instruments of their destruction, who were their tempters, and with whom they were partakers in wickedness. Those whom they have suffered to strip them of their virtue shall see them stripped, and perhaps help to strip them, of all their other ornaments; to see the nakedness of the land will they come. It is added, to the same purport (v. 41), I will execute judgments upon thee in the sight of many women; thou shalt be made an example of in terrorem--that others may see and fear and do no more presumptuously. 2. The criminal is condemned to die, for her sins are such as death is the wages of (v. 40): They shall bring up a company (that is, a company shall be brought up) against thee, and they shall stone thee with stones, and thrust thee through with their swords; so great a death, so many deaths in one, is this adulteress adjudged to. When the walls of Jerusalem were battered down with stones shot against them, and the inhabitants of Jerusalem were put to the sword, then this sentence was executed in the letter of it. 3. The estate of the criminal is confiscated, and all that belonged to her destroyed with her (v. 39): They shall throw down thy eminent place, and (v. 41) they shall burn thy houses, as the habitations of bad women are destroyed, in detestation of their lewdness. Their high places, erected in honour of their idols, by which they thought to ingratiate themselves with their neighbours, shall be an offence to them, and even they shall break them down. It was long the complaint, even in some of the best reigns of the kings of Judah, that the high places were not taken away; but now the army of the Chaldeans, when they lay all waste, shall break them down. If iniquity be not taken away by the justice of the nation, it shall be taken away by the judgments of God upon the nation. 4. Thus both the sin and the sinners shall be abolished together, and an end put to both: Thou shalt cease from playing the harlot; there shall be no remainders of idolatry in the land, because the inhabitants shall be wholly extirpated, and they shall give no more hire because they shall have no more to give. Some that will not leave their sins live till their sins leave them. When all that with which they honoured their idols is taken from them they shall not give hire any more (v. 41): "Then thou shalt not commit this lewdness of sacrificing thy children, which was a crime provoking above all thy abominations, for thy children shall all be cut off by the sword or carried into captivity, so that thou shalt have none to sacrifice," v. 43. Or it may be meant of the reformation of those of them that escape and survive the punishment; they shall take warning, and shall do no more presumptuously. The captivity in Babylon made the people of Israel to cease for ever from playing the harlot; it effectually cured them of their inclination to idolatry. And then all shall be well, when this is the fruit, even the taking away of sin; then (v. 42) my jealousy shall depart. I will be quiet, and no more angry. When we begin to be at war with sin God will be at peace with us; for he continues the affliction no longer than till it has done its work. When sin departs God's jealousy will soon depart, for he is never jealous but when we give him just cause to be so. Yet some understand this as a threatening of utter ruin, that God will make a full end and the fire of his anger shall burn as long as there is any fuel for it. His fury shall rest upon them, and not remove. Compare this with that doom of unbelievers, John iii. 36. The wrath of God abideth on them. They shall drink the dregs of the cup, and then God will be no more angry, for he is eased of his adversaries (Isa. i. 24), is satisfied in the abandoning of them, and therefore will be no more angry, because there are no more for his anger to fasten upon. They had fretted him, when judgment and mercy were contesting; but now he is quiet, as he will be in the eternal damnation of sinners, wherein he will be glorified, and therefore he will be satisfied.
Albert Barnes: Notes on the Bible - 1834
16:35: Judah is now represented as undergoing the punishment adjudged to an adulteress and murderess. Only in her utter destruction shall the wrath of the Lord, the jealous God, cease.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:35: O harlot: Isa 1:21, Isa 23:15, Isa 23:16; Jer 3:1, Jer 3:6-8; Hos 2:5; Nah 3:4; Joh 4:10, Joh 4:18; Rev 17:5
hear: Eze 13:2, Eze 20:47, Eze 34:7; Kg1 22:19; Isa 1:10, Isa 28:14; Hos 4:1; Amo 7:16
Carl Friedrich Keil and Franz Delitzsch
16:35
As Israel has been worse than all the heathen, Jehovah will punish it notwithstanding its election, so that its shame shall be uncovered before all the nations (Ezek 16:36-42), and the justice of the judgment to be inflicted upon it shall be made manifest (Ezek 16:43-52). According to these points of view, the threat of punishment divides itself into two parts in the following manner: - In the first (Ezek 16:35-42) we have, first of all (in Ezek 16:36), a recapitulation of the guilty conduct described in vv. 16-34; and secondly, an announcement of the punishment corresponding to the guilt, as the punishment of adultery and murder (Ezek 16:37 and Ezek 16:48), and a picture of its infliction, as retribution for the enormities committed (Ezek 16:39-42). In the second part (Ezek 16:43-52) there follows a proof of the justice of this judgment.
Ezek 16:35-42
The punishment will correspond to the sin. - Ezek 16:35. Therefore, O harlot, hear the word of Jehovah! Ezek 16:36. Thus saith the Lord Jehovah, Because thy brass has been lavished, and thy shame exposed in thy whoredom with thy lovers, and because of all the idols of thine abominations, and according to the blood of thy sons, which thou hast given them; Ezek 16:37. Therefore, behold, I will gather together all thy lovers, whom thou hast pleased, and all whom thou hast loved, together with all whom thou hast hated, and will gather them against thee from round about, and will expose thy shame to them, that they may see all thy shame. Ezek 16:38. I will judge thee according to the judgment of adulteresses and murderesses, and make thee into blood of wrath and jealousy. Ezek 16:39. And I will give thee into their hand, that they may destroy thy arches, and pull down thy heights; that they may strip thy clothes off thee, and take thy splendid jewellery, and leave thee naked and bare. Ezek 16:40. And they shall bring up a company against thee, and stone thee, and cut thee in pieces with their swords. Ezek 16:41. And they shall burn thy houses with fire, and execute judgment upon thee before the eyes of many women. Thus do I put an end to thy whoredom.; and thou wilt also give payment no more. Ezek 16:42. And I quiet my fury toward thee, and will turn away my jealousy from thee, that I may repose and vex myself no more. - In the brief summary of the guilt of the whore, the following objects are singled out, as those for which she is to be punished: (1) the pouring out of her brass and the exposure of her shame; (2) the idols of her abominations (with על before the noun, corresponding to יען before the infinitive); (3) the blood of her sons, with the preposition כּ, according to, to indicate the measure of her punishment. Two things are mentioned as constituting the first ground of punishment. The first is, "because thy brass has been poured out." Most of the commentators have explained this correctly, as referring to the fact that Israel had squandered the possessions received from the Lord, viz., gold, silver, jewellery, clothing, and food (Ezek 16:10-13 and Ezek 16:16-19), upon idolatry. The only difficulty connected with this is the use of the word nechōsheth, brass or copper, in the general sense of money or metal, as there are no other passages to support this use of the word. At the same time, the objection raised to this, namely, that nechōsheth cannot signify money, because the Hebrews had no copper coin, is an assertion without proof, since all that can be affirmed with certainty is, that the use of copper or brass as money is not mentioned anywhere in the Old Testament, with the exception of the passage before us. But we cannot infer with certainty from this that it was not then in use. As soon as the Hebrews began to stamp coins, bronze or copper coins were stamped as well as the silver shekels, and specimens of these are still in existence from the time of the Maccabees, with the inscription "Simon, prince of Israel" (cf. Cavedoni, Bibl. Numismatik, transl. by Werlhof, p. 20ff.). Judging from their size, these coins were in all probability worth a whole, a half, and a quarter gerah (Caved. pp. 50, 51). If, then, the silver shekel of the value of 21 grains contained twenty gerahs in Moses' time, and they had already silver pieces of the weight of a shekel and half shekel, whilst quarter shekels are also mentioned in the time of Samuel, there would certainly be metal coins in use of the value of a gerah for the purposes of trade and commerce, and these would in all probability be made of brass, copper, or bronze, as silver coins of the value of a penny would have been found too small. Consequently it cannot be positively denied that brass or copper may have been used as coin for the payment of a gerah, and therefore that the word nechōsheth may have been applied to money. We therefore adhere to the explanation that brass stands for money, which has been already adopted by the lxx and Jerome; and we do so all the more, because every attempt that has been made to fasten another meaning upon nechōsheth, whether by allegorical interpretation (Rabb.), or from the Arabic, or by altering the text, is not only arbitrary, but does not even yield a meaning that suits the context.
השׁפך, to be poured out = squandered or lavished. To the squandering of the possessions bestowed by the Lord upon His congregation, there was added the exposure of its shame, i.e., the disgraceful sacrifice of the honour and dignity of the people of God, of which Israel had made itself guilty by its whoredom with idols, i.e., by falling into idolatry, and adopting heathen ways. על־מאהביך, to (towards), i.e., with thy lovers (על standing for אל, according to later usage: vid., Ewald, 217i, p. 561), is to be explained after the analogy of זנה אל, as signifying to commit adultery towards a person, i.e., with him. But it was not enough to sacrifice the gifts of the Lord, i.e., His possessions and His glory, to the heathen and their idols; Israel also made for itself כּל־גּלּוּלי תּועבות, all kinds of logs of abominations, i.e., of idols, upon which it hung its ornaments, and before which it set oil and incense, meal and honey (Ezek 16:18 and Ezek 16:19). And it was not even satisfied with this, but gave to its idols the blood of its sons, by slaying its children to Moloch (Ezek 16:20). Therefore (Ezek 16:37.) the Lord will uncover the shame of His people before all the nations. He will gather them together, both friend and foe, against Jerusalem, and let them execute the judgment. The punishment will correspond to the sin. Because Israel has cultivated friendship with the heathen, it shall now be given up altogether into their power. On the uncovering of the nakedness as a punishment, compare Hos 2:12. The explanation of the figure follows in Ezek 16:38. The heathen nations shall inflict upon Jerusalem the punishment due to adultery and bloodshed. Jerusalem (i.e., Israel) had committed this twofold crime. It had committed adultery, by falling away from Jehovah into idolatry; and bloodshed, by the sacrifices offered to Moloch. The punishment for adultery was death by stoning (see the comm. on Ezek 16:40); and blood demanded blood (Gen 9:6; Ex 21:12). 'וּנתתּיך דּם וגו' does not mean, "I will put blood in thee" (Ros.), or "I will cause thy blood to be shed in anger" (De Wette, Maurer, etc.); but I make thee into blood; which we must not soften down, as Hitzig proposes, into cause thee to bleed. The thought is rather the following: thou shalt be turned into blood, so that nothing but blood may be left of thee, and that the blood of fury and jealousy, as the working of the wrath and jealousy of God (compare Ezek 16:42). To this end the heathen will destroy all the objects of idolatry (גּב and רמות, Ezek 16:39, as in Ezek 16:24, Ezek 16:25), then take from the harlot both clothes and jewellery, and leave her naked, i.e., plunder Jerusalem and lay it waste, and, lastly, execute upon her the punishment of death by stoning and by sword; in other words, destroy both city and kingdom. The words 'העלוּ , they bring (up) against thee an assembly, may be explained from the ancient mode of administering justice, according to which the popular assembly (qâhâl, cf. Prov 5:14) sat in judgment on cases of adultery and capital crimes, and executed the sentence, as the law for stoning expressly enjoins (Lev 20:2; Num 15:36; Deut 22:21; compare my Bibl. Archol. II. p. 257). But they are also applicable to the foes, who would march against Jerusalem (for qâhâl in this sense, compare Ezek 17:17). The punishment of adultery (according to Lev 20:10) was death by stoning, as we may see from Lev 20:2-27 and Deut 22:24 compared with Jn 8:5. This was the usual mode of capital punishment under the Mosaic law, when judicial sentence of death was pronounced upon individuals (see my Archol. II. p. 264). The other form of punishment, slaying by the sword, was adopted when there were many criminals to be put to death, and was not decapitation, but cutting down or stabbing (bâthaq, to hew in pieces) with the sword (see my Archol. l.c.). The punishment of death was rendered more severe by the burning of the corpse (Lev 20:14; Lev 21:9). Consequently the burning of the houses in Ezek 16:41 is also to be regarded as intensifying the punishment; and it is in the same light that the threat is to be regarded, that the judgment would be executed "before the eyes of many women." The many women are the many heathen nations, according to the description of Jerusalem or Israel as an unfaithful wife. "As it is the greatest punishment to an adulterous woman to be exposed in her sin before the eyes of other women; so will the severest portion of Israel's punishment be, that it will stand exposed in its sin before the eyes of all other nations" (Kliefoth). This is the way in which God will put an end to the fornication, and appease His wrath and jealousy upon the harlot (Ezek 16:41 and Ezek 16:42). השׁבּית, with מן, to cause a person to cease to be or do anything. For Ezek 16:42, compare Ezek 5:13. By the execution of the judgment the jealousy (קנאה) of the injured husband is appeased.
Ezek 16:43-52
This judgment is perfectly just; for Israel has not only forgotten the grace of its God manifested towards it in its election, but has even surpassed both Samaria and Sodom in its abominations. - Ezek 16:43. Because thou hast not remembered the days of thy youth, and hast raged against me in all this; behold, I also give thy way upon thy head, is the saying of the Lord Jehovah, that I may not do that which is wrong above all thine abominations. Ezek 16:44. Behold, every one that useth proverbs will use this proverb concerning thee: as the mother, so the daughter. Ezek 16:45. Thou art the daughter of thy mother, who casteth off her husband and her children; and thou art the sister of thy sisters, who cast off their husbands and their children. Your mother is a Hittite, and your father an Amorite. Ezek 16:46. And thy great sister is Samaria with her daughters, who dwelleth at thy left; and thy sister, who is smaller than thou, who dwelleth at thy right, is Sodom with her daughters. Ezek 16:47. But thou hast not walked in their ways and done according to their abominations a little only; thou didst act more corruptly than they in all thy ways. Ezek 16:48. As I live, is the saying of the Lord Jehovah, Sodom thy sister, she with her daughters hath not done as thou hast done with thy daughters. Ezek 16:49. Behold, this was the sin of Sodom, thy sister: pride, superabundance of food, and rest undisturbed had she with her daughters, and the hand of the poor and needy she did not hold. Ezek 16:50. They were haughty, and did abominations before me; and I swept them away when I saw it. Ezek 16:51. And Samaria, she hath not sinned to the half of thy sins; thou hast increased thine abominations more than they, and hast made thy sisters righteous by all thine abominations which thou hast done. Ezek 16:52. Bear, then, also thy shame, which thou hast adjudged to thy sisters. Through thy sins, which thou hast committed more abominably than they, they become more righteous than thou. Be thou, then, also put to shame, and bear thy disgrace, as thou hast justified thy sisters. - יען אשׁר, which corresponds to יען in Ezek 16:36, introduces a new train of thought. Most of the commentators take Ezek 16:43 in connection with what precedes, and place the pause at Ezek 16:44. But the perfect נתתּי shows that this is wrong. If Ezek 16:43 simply contained a recapitulation, or a concluding summary, of the threat of judgment in Ezek 16:35-42, the punishment would be announced in the future tense, as it is in Ezek 16:37. By the perfect נתתּי, on the contrary, the punishment is exhibited as a completed fact, and further reasons are then assigned in vindication of the justice of the divine procedure, which we find in Ezek 16:44. To this end the guilt of Jerusalem is mentioned once more: "thou didst not remember the days of thy youth," i.e., what thou didst experience in thy youth; the misery in which thou didst find thyself, and out of which I rescued thee and exalted thee to glory (Ezek 16:4-14). To this there was added rage against Jehovah, which manifested itself in idolatrous acts. רגז , to be excited upon or against any person, to rage; thus in Hithpael with אל in 4Kings 19:27-28. For נתן דּרך , compare Ezek 9:10. The last clause of Ezek 16:43, 'ולא עשׂיתי וגו, has been misinterpreted in many ways. According to the Masoretic pointing, עשׂיתי is the second person; but this does not yield a suitable meaning. For עשׂה זמּה is not used in the sense adopted by the Targum, upon which the Masoretic pointing is undoubtedly based, and which Raschi, Kimchi, and Rosenmller retain, viz., cogitationem facere: "thou hast not take any thought concerning all thy abominations," i.e., has not felt any remorse. The true meaning is to commit a crime, a wrong, and is used for the most part of unnatural offences (cf. Judg 20:6; Hos 6:9). There is all the more reason for retaining this meaning, that זמּה (apart from the plural זמּוה = מזמּות) only occurs sensu malo, and for the most part in the sense of an immoral action (vid., Job 31:11). Consequently we should have to adopt the rendering: and thou no longer committest this immorality above all thine abominations. But in that case not only would עוד have to be supplied, but a distinction would be drawn between the abominations committed by Israel and the sin of lewdness, i.e., adultery, which is quite foreign to the connection and to the contents of the entire chapter; for, according to these, the abominations of Israel consisted in adultery or the sin of lewdness. We must therefore take עשׂיתי as the first person, as Symm. and Jerome have done, and explain the words from Lev 19:29, where the toleration by a father of the whoredom of a daughter is designated as zimmâh. If we adopt this interpretation, Jehovah says that He has punished the spiritual whoredom of Israel, in order that He may not add another act of wrong to the abominations of Israel by allowing such immorality to go on unpunished. If He did not punish, He would commit a zimmâh Himself, - in other words, would make Himself accessory to the sins of Israel.
The concluding characteristic of the moral degradation of Israel fits in very appropriately here in Ezek 16:44., in which Jerusalem is compared to Samaria and Sodom, both of which had been punished long ago with destruction on account of their sins. This characteristic is expressed in the form of proverbial sayings. Every one who speaks in proverbs (mōsheel, as in Num 21:27) will then say over thee: as the mother, so her daughter. Her abominable life is so conspicuous, that it strikes every one, and furnishes occasion for proverbial sayings. אמּה may be a feminine form of אם, as לבּה is of לב (Ezek 16:30); or it may also be a Raphe form for אמהּ: as her (the daughter's) mother, so her (the mother's) daughter (cf. Ewald, 174e, note, with 21, 223). The daughter is of course Jerusalem, as the representative of Israel. The mother is the Canaanitish race of Hittites and Amorites, whose immoral nature had been adopted by Israel (cf. Ezek 16:3 and Ezek 16:45). In Ezek 16:45 the sisterly relation is added to the maternal, to carry out the thought still further. Some difficulty arises here from the statement, that the mothers and the sisters despise their husbands and their children, or put them away. For it is unquestionable that the participle גּעלת belongs to אמּך, and not to בּת, from the parallel relative clause אשׁר גּעלוּ, which applies to the sisters. The husband of the wife Jerusalem is Jehovah, as the matrimonial head of the covenant nation or congregation of Israel. The children of the wives, viz., the mother, her daughter, and her sisters, are the children offered in sacrifice to Moloch. The worship of Moloch was found among the early Canaanites, and is here attributed to Samaria and Sodom also, though we have no other proofs of its existence there than the references made to it in the Old Testament. The husband, whom the mother and sisters have put away, cannot therefore be any other than Jehovah; from which it is evident that Ezekiel regarded idolatry generally as apostasy from Jehovah, and Jehovah as the God not only of the Israelites, but of the heathen also.
(Note: Theodoret has explained it correctly in this way: "He shows by this, that He is not the God of Jews only, but of Gentiles also; for God once gave oracles to them, before they chose the abomination of idolatry. Therefore he says that they also put away both the husband and the children by denying God, and slaying the children to demons.")
אחותך (Ezek 16:45) is a plural noun, as the relative clause which follows and Ezek 16:46 clearly show, and therefore is a contracted form of אחותיך (Ezek 16:51) or אחיותך (Ezek 16:52; vid., Ewald, 212b, p. 538). Samaria and Sodom are called sisters of Jerusalem, not because both cities belonged to the same mother-land of Canaan, for the origin of the cities does not come into consideration here at all, and the cities represent the kingdoms, as the additional words "her daughters," that is to say, the cities of a land or kingdom dependent upon the capital, clearly prove. Samaria and Sodom, with the daughter cities belonging to them, are sisters of Jerusalem in a spiritual sense, as animated by the same spirit of idolatry. Samaria is called the great (greater) sister of Jerusalem, and Sodom the smaller sister. This is not equivalent to the older and the younger, for Samaria was not more deeply sunk in idolatry than Sodom, nor was her idolatry more ancient than that of Sodom (Theodoret and Grotius); and Hvernick's explanation, that "the finer form of idolatry, the mixture of the worship of Jehovah with that of nature, as represented by Samaria, was the first to find an entrance into Judah, and this was afterwards followed by the coarser abominations of heathenism," is unsatisfactory, for the simple reason that, according to the historical books of the Old Testament, the coarser forms of idolatry forced their way into Judah at quite as early a period as the more refined. The idolatry of the time of Rehoboam and Abijam was not merely a mixture of Jehovah-worship with the worship of nature, but the introduction of heathen idols into Judah, along with which there is no doubt that the syncretistic worship of the high places was also practised. גּדול and קטן do not generally mean old and young, but great and small. The transferred meaning old and young can only apply to men and animals, when greatness and littleness are really signs of a difference in age; but it is altogether inapplicable to kingdoms or cities, the size of which is by no means dependent upon their age. Consequently the expressions great and small simply refer to the extent of the kingdoms or states here named, and correspond to the description given of their situation: "at the left hand," i.e., to the north, and "at the right hand," i.e., to the south of Jerusalem and Judah.
Jerusalem had not only equalled these sisters in sins and abominations, but had acted more corruptly than they (Ezek 16:47). The first hemistich of this verse, "thou walkest not in their ways," etc., is more precisely defined by ותּשׁחתי מהן in the second half. The link of connection between the two statements is formed by כּמעט קט yb d. This is generally rendered, "soon was there disgust," i.e., thou didst soon feel disgust at walking in their ways, and didst act still worse. But apart from the fact that while disgust at the way of the sisters might very well constitute a motive for forsaking those ways, i.e., relinquishing their abominations, it could not furnish a motive for surpassing those abominations. This explanation is exposed to the philological difficulty, that קט by itself cannot signify taeduit te, and the impersonal use of קוּט would at all events require לך, which could not be omitted, even if קט were intended for a substantive. These difficulties fall away if we interpret קט from the Arabic qaṭṭ omninô tantum, as Alb. Schultens has done, and connect the definition "a little only" with the preceding clause. We then obtain this very appropriate thought: thou didst walk in the ways of thy sisters; and that not a little only, but thou didst act still more corruptly than they. This is proved in Ezek 16:48. by an enumeration of the sins of Sodom. They were pride, satiety, - i.e., superabundance of bread (vid., Prov 30:9), - and careless rest or security, which produce haughtiness and harshness, or uncharitableness, towards the poor and wretched. In this way Sodom and her daughters (Gomorrah, Admah, and Zeboim) became proud and haughty, and committed abominations לפני, i.e., before Jehovah (alluding to Gen 18:21); and God destroyed them when He saw this. The sins of Samaria (Ezek 16:51) are not specially mentioned, because the principal sin of this kingdom, namely, image-worship, was well known. It is simply stated, therefore, that she did not sin half so much as Jerusalem; and in fact, if we except the times of Ahab and his dynasty, pure heathenish idolatry did not exist in the kingdom of the ten tribes, so that Samaria seemed really a righteous city in comparison with the idolatry of Jerusalem and Judah, more especially from the time of Ahaz onward (vid., Jer 3:11). The punishment of Samaria by the destruction of the kingdom of the ten tribes is also passed over as being well known to every Israelite; and in Ezek 16:52 the application is directly made to Jerusalem, i.e., to Judah: "Thou also, bear thy shame, thou who hast adjudged to thy sisters," - sc. by pronouncing an uncharitable judgment upon them, thinking thyself better than they, whereas thou hast sinned more abominably, so that they appear more righteous than thou. צדק, to be righteous, and צדּק, to justify, are used in a comparative sense. In comparison with the abominations of Jerusalem, the sins of Sodom and Samaria appeared perfectly trivial. After וגם אתּ , the announcement of punishment is repeated for the sake of emphasis, and that in the form of a consequence resulting from the sentence with regard to the nature of the sin: therefore be thou also put to shame, and bear thy disgrace.
John Gill
16:35 Wherefore, O harlot, hear the word of the Lord. The sentence about to be pronounced; adjudging to be slain with the sword, to be stoned and burned; the crime for which is to be read in the name of harlot, justly given to an apostate people; as it often is to the church of Rome in the book of the Revelation. The Targum is,
"whose works are as an harlots; O congregation of Israel, receive the words of the Lord;''
which follow:
Robert Jamieson, A. R. Fausset and David Brown
16:35 Here begins the threat of wrath to be poured out on her.
16:3616:36: Ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի հեղեր արկեր զպղինձ քո. եւ յայտնեսցի ամօթ պոռնկութեան քոյ առաջի հոմանեաց քոց. եւ յամենայն խորհուրդս անօրէնութեանց քոց, եւ յարիւնս որդւոց քոց զորս տայիր նոցա։
36 Այսպէս է ասում Ամենակալ Տէրը. այն բանի համար, որ այլասերութեամբ թափեցիր քո դրամները, ու հոմանիներիդ առաջ բացայայտուեցին պոռնկութեանդ ամօթանքը, բոլոր պիղծ մտադրութիւններդ, ինչպէս նաեւ զաւակներիդ արեան համար, որ հոմանիներիդ էիր տալիս նրանց, -
36 Տէր Եհովան այսպէս կ’ըսէ.‘Որովհետեւ քու նախատինքդ տարածուեցաւ, Քու պոռնկութիւններովդ մերկութիւնդ Քու հոմանիներուդ ու բոլոր գարշելի կուռքերուդ յայտնուեցաւ, Անոնց նուիրած տղոցդ արիւնը թափուեցաւ,
Այսպէս ասէ Ադոնայի Տէր. Փոխանակ զի հեղեր արկեր զպղինձ քո, եւ [296]յայտնեսցի ամօթ պոռնկութեան քո առաջի հոմանեաց քոց, եւ յամենայն [297]խորհուրդս անօրէնութեանց`` քոց, եւ յարիւնս որդւոց քոց զորս տայիր նոցա:

16:36: Ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի հեղեր արկեր զպղինձ քո. եւ յայտնեսցի ամօթ պոռնկութեան քոյ առաջի հոմանեաց քոց. եւ յամենայն խորհուրդս անօրէնութեանց քոց, եւ յարիւնս որդւոց քոց զորս տայիր նոցա։
36 Այսպէս է ասում Ամենակալ Տէրը. այն բանի համար, որ այլասերութեամբ թափեցիր քո դրամները, ու հոմանիներիդ առաջ բացայայտուեցին պոռնկութեանդ ամօթանքը, բոլոր պիղծ մտադրութիւններդ, ինչպէս նաեւ զաւակներիդ արեան համար, որ հոմանիներիդ էիր տալիս նրանց, -
36 Տէր Եհովան այսպէս կ’ըսէ.‘Որովհետեւ քու նախատինքդ տարածուեցաւ, Քու պոռնկութիւններովդ մերկութիւնդ Քու հոմանիներուդ ու բոլոր գարշելի կուռքերուդ յայտնուեցաւ, Անոնց նուիրած տղոցդ արիւնը թափուեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
16:3616:36 Так говорит Господь Бог: за то, что ты так сыпала деньги твои, и в блудодеяниях твоих раскрываема была нагота твоя перед любовниками твоими и перед всеми мерзкими идолами твоими, и за кровь сыновей твоих, которых ты отдавала им,
16:36 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐξέχεας εκχεω pour out; drained τὸν ο the χαλκόν χαλκος copper; brass σου σου of you; your καὶ και and; even ἀποκαλυφθήσεται αποκαλυπτω reveal; uncover ἡ ο the αἰσχύνη αισχυνη shame σου σου of you; your ἐν εν in τῇ ο the πορνείᾳ πορνεια prostitution; depravity σου σου of you; your πρὸς προς to; toward τοὺς ο the ἐραστάς εραστης of you; your καὶ και and; even εἰς εις into; for πάντα πας all; every τὰ ο the ἐνθυμήματα ενθυμημα the ἀνομιῶν ανομια lawlessness σου σου of you; your καὶ και and; even ἐν εν in τοῖς ο the αἵμασιν αιμα blood; bloodstreams τῶν ο the τέκνων τεκνον child σου σου of you; your ὧν ος who; what ἔδωκας διδωμι give; deposit αὐτοῖς αυτος he; him
16:36 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH יַ֣עַן yˈaʕan יַעַן motive הִשָּׁפֵ֤ךְ hiššāfˈēḵ שׁפך pour נְחֻשְׁתֵּךְ֙ nᵊḥuštēḵ נְחֹשֶׁת menstruation וַ wa וְ and תִּגָּלֶ֣ה ttiggālˈeh גלה uncover עֶרְוָתֵ֔ךְ ʕerwāṯˈēḵ עֶרְוָה nakedness בְּ bᵊ בְּ in תַזְנוּתַ֖יִךְ ṯaznûṯˌayiḵ תַּזְנוּת fornication עַל־ ʕal- עַל upon מְאַהֲבָ֑יִךְ mᵊʔahᵃvˈāyiḵ אהב love וְ wᵊ וְ and עַל֙ ʕˌal עַל upon כָּל־ kol- כֹּל whole גִּלּוּלֵ֣י gillûlˈê גִּלּוּלִים idols תֹועֲבֹותַ֔יִךְ ṯôʕᵃvôṯˈayiḵ תֹּועֵבָה abomination וְ wᵊ וְ and כִ ḵi כְּ as דְמֵ֣י ḏᵊmˈê דָּם blood בָנַ֔יִךְ vānˈayiḵ בֵּן son אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תְּ nāṯˌat נתן give לָהֶֽם׃ lāhˈem לְ to
16:36. haec dicit Dominus Deus quia effusum est aes tuum et revelata est ignominia tua in fornicationibus tuis super amatores tuos et super idola abominationum tuarum in sanguine filiorum tuorum quos dedisti eisThus saith the Lord God: Because thy money hath been poured out, and thy shame discovered through thy fornications with thy lovers, and with the idols of thy abominations, by the blood of thy children whom thou gavest them:
36. Thus saith the Lord GOD, Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers; and because of all the idols of thy abominations, and for the blood of thy children, which thou didst give unto them;
16:36. Thus says the Lord God: “Because your money has been poured out, and your disgrace has been uncovered, in your fornications with your lovers and with the idols of your abominations, in the blood of your sons, whom you gave to them:
16:36. Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;
Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them:

16:36 Так говорит Господь Бог: за то, что ты так сыпала деньги твои, и в блудодеяниях твоих раскрываема была нагота твоя перед любовниками твоими и перед всеми мерзкими идолами твоими, и за кровь сыновей твоих, которых ты отдавала им,
16:36
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐξέχεας εκχεω pour out; drained
τὸν ο the
χαλκόν χαλκος copper; brass
σου σου of you; your
καὶ και and; even
ἀποκαλυφθήσεται αποκαλυπτω reveal; uncover
ο the
αἰσχύνη αισχυνη shame
σου σου of you; your
ἐν εν in
τῇ ο the
πορνείᾳ πορνεια prostitution; depravity
σου σου of you; your
πρὸς προς to; toward
τοὺς ο the
ἐραστάς εραστης of you; your
καὶ και and; even
εἰς εις into; for
πάντα πας all; every
τὰ ο the
ἐνθυμήματα ενθυμημα the
ἀνομιῶν ανομια lawlessness
σου σου of you; your
καὶ και and; even
ἐν εν in
τοῖς ο the
αἵμασιν αιμα blood; bloodstreams
τῶν ο the
τέκνων τεκνον child
σου σου of you; your
ὧν ος who; what
ἔδωκας διδωμι give; deposit
αὐτοῖς αυτος he; him
16:36
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH
יַ֣עַן yˈaʕan יַעַן motive
הִשָּׁפֵ֤ךְ hiššāfˈēḵ שׁפך pour
נְחֻשְׁתֵּךְ֙ nᵊḥuštēḵ נְחֹשֶׁת menstruation
וַ wa וְ and
תִּגָּלֶ֣ה ttiggālˈeh גלה uncover
עֶרְוָתֵ֔ךְ ʕerwāṯˈēḵ עֶרְוָה nakedness
בְּ bᵊ בְּ in
תַזְנוּתַ֖יִךְ ṯaznûṯˌayiḵ תַּזְנוּת fornication
עַל־ ʕal- עַל upon
מְאַהֲבָ֑יִךְ mᵊʔahᵃvˈāyiḵ אהב love
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
כָּל־ kol- כֹּל whole
גִּלּוּלֵ֣י gillûlˈê גִּלּוּלִים idols
תֹועֲבֹותַ֔יִךְ ṯôʕᵃvôṯˈayiḵ תֹּועֵבָה abomination
וְ wᵊ וְ and
כִ ḵi כְּ as
דְמֵ֣י ḏᵊmˈê דָּם blood
בָנַ֔יִךְ vānˈayiḵ בֵּן son
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תְּ nāṯˌat נתן give
לָהֶֽם׃ lāhˈem לְ to
16:36. haec dicit Dominus Deus quia effusum est aes tuum et revelata est ignominia tua in fornicationibus tuis super amatores tuos et super idola abominationum tuarum in sanguine filiorum tuorum quos dedisti eis
Thus saith the Lord God: Because thy money hath been poured out, and thy shame discovered through thy fornications with thy lovers, and with the idols of thy abominations, by the blood of thy children whom thou gavest them:
16:36. Thus says the Lord God: “Because your money has been poured out, and your disgrace has been uncovered, in your fornications with your lovers and with the idols of your abominations, in the blood of your sons, whom you gave to them:
16:36. Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36. Дает пред изображением суда Божия над блудницей как бы краткий свод преступлений ее. “Деньги” букв. “медь”, что может свидетельствовать о том, что у евреев тогда были уже и медные деньги; но о них в других местах нигде не упоминается. - “За кровь сыновей твоих”. Из частных преступлений Иерусалима называется одно - человеческие жертвы идолам, как тягчайшее и как оправдывающее описываемую далее смертную кару блуднице.
Adam Clarke: Commentary on the Bible - 1831
16:36: Thy filthiness was poured out - נחשתך nechushtech. As this word signifies a sort of metal, (brass), it is generally supposed to mean money. They had given money literally to these heathen nations to procure their friendship and assistance; but the word also means verdigris, the poisonous rust of copper or brass. It is properly translated in our version filthiness, poisonous filth. Does it not refer to that venereal virus which is engendered by promiscuous connexions?
Albert Barnes: Notes on the Bible - 1834
16:36
Filthiness - Or, brass, i. e., money, is lavished. The Hebrews generally speak of money as gold Isa 46:6, but brass coins were not unknown in the time of the Maccabees. Compare Mat 10:9; Mar 12:41. Ezekiel may here have put brass for gold contemptuously. Compare Isa 1:22-25; Isa 48:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:36: Because: Eze 16:15-22, Eze 22:15, Eze 23:8, Eze 24:13, Eze 36:25; Lam 1:9; Zep 3:1
and thy: Eze 23:10, Eze 23:18, Eze 23:29; Gen 3:7, Gen 3:10, Gen 3:11; Psa 139:11, Psa 139:12; Jer 13:22-26; Rev 3:18
and by: Eze 16:20, Eze 16:21; Jer 2:34
John Gill
16:36 Thus saith the Lord God, because thy filthiness was poured out,.... Or, "thy brass" (p). The word is used by the Rabbins (q) for the bottom of a thing; and is here accordingly, by Kimchi and Ben Melech, interpreted of a woman's lower part; the same with her nakedness next mentioned; and from whence, by reason of her inordinate lust, and the frequent exercise of it, and that with many different persons, a gonorrhoea, as Jarchi explains it, or a filthy flux flowed, and was poured out on her lovers; from whence the filthy disease, the "lues venerea":
and thy nakedness discovered through thy whoredoms with thy lovers; which she discovered or exposed to view herself, in order to entice her lovers to lie with her, and for the sake thereof; see Ezek 16:25;
and with all the idols of thine abominations; or abominable idols, which were so in themselves, were abominable to God, and made the worshippers of them so likewise; these are distinguished from her lovers, the Egyptians and Assyrians, her confederates, and by means of whose alliance she fell into idolatry:
and by the blood of thy children, which thou didst give unto them; the idols, to whom they were dedicated and sacrificed; and for whose sake, and for the worship of them, they were caused to pass through the fire, and were burnt in it; and by such shocking murders, as well as idolatrous practices, the depravity of their nature, the wickedness of their hearts, their hypocrisy, treachery, and infidelity, were discovered and made known.
(p) , Sept. "aes tuum", Montanus, Vatablus, Calvin, Tigurine version, Starckius; "virus tuum", Junius & Tremellius, Polanus, Piscator, Grotius; "aerugo tua", Cocceius. (q) Misn. Celim, c. 8. sect. 3. Vid. T. Bab. Nidda, fol. 41. 2. & Gloss. in ib.
Robert Jamieson, A. R. Fausset and David Brown
16:36 filthiness--literally, "brass"; metaphor for the lowest part of the person [CALVIN]. English Version is better: thy filthy lewdness is poured out without restraint (compare Jer 13:27). As silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. HENDERSON explains it, "Because thy money was lavished on thy lovers" (Ezek 16:31, Ezek 16:33-34).
blood of thy children-- (Ezek 16:20; Jer 2:34).
16:3716:37: Վասն այնորիկ ահաւասիկ ես ժողովեցի՛ց ՚ի վերայ քո զամենայն հոմանիս քո, ընդ որս դո՛ւ խառնակէիր. եւ յարուցից ՚ի վերայ քո զամենայն սիրելիս եւ զատելիս քո. եւ ժողովեցի՛ց պատեցից զնոսա շուրջ զքեւ. եւ յայտնեցից զչարիս քո առաջի նոցա, եւ տեսցեն զամենայն խայտառակութիւնս քո[12513]։ [12513] Ոմանք. Դուն խառնակէիր, յարուց՛՛... եւ ժողովեցից եւ պատեցից։
37 ահա սրանց համար ես քո դէմ եմ հաւաքելու բոլոր հոմանիներիդ, որոնց հետ խառնակուել ես, քո դէմ եմ հանելու քո բոլոր սիրելիներին ու ատելիներին, հաւաքելու եմ նրանց եւ շրջապատել եմ տալու քեզ, յայտնելու եմ նրանց առաջ քո բոլոր չարագործութիւնները, ու նրանք տեսնելու են քո բոլոր խայտառակութիւնները:
37 Անոր համար ահա ես պիտի հաւաքեմ քու բոլոր հոմանիներդ, Որոնց դուն հաճոյ եղար, Բոլոր անոնք, որ սիրեցիր ու բոլոր անոնք, որ ատեցիր. Զանոնք ամէն կողմէ քու վրադ պիտի հաւաքեմ, Քու մերկութիւնդ անոնց պիտի բանամ Եւ անոնք քու մերկութիւնդ պիտի տեսնեն։
Վասն այնորիկ ահաւասիկ ես ժողովեցից [298]ի վերայ քո`` զամենայն հոմանիս քո, ընդ որս դու խառնակէիր, եւ [299]յարուցից ի վերայ քո`` զամենայն սիրելիս եւ զատելիս քո, եւ ժողովեցից պատեցից զնոսա շուրջ զքեւ, եւ յայտնեցից [300]զչարիս քո առաջի նոցա, եւ տեսցեն զամենայն խայտառակութիւնս քո:

16:37: Վասն այնորիկ ահաւասիկ ես ժողովեցի՛ց ՚ի վերայ քո զամենայն հոմանիս քո, ընդ որս դո՛ւ խառնակէիր. եւ յարուցից ՚ի վերայ քո զամենայն սիրելիս եւ զատելիս քո. եւ ժողովեցի՛ց պատեցից զնոսա շուրջ զքեւ. եւ յայտնեցից զչարիս քո առաջի նոցա, եւ տեսցեն զամենայն խայտառակութիւնս քո[12513]։
[12513] Ոմանք. Դուն խառնակէիր, յարուց՛՛... եւ ժողովեցից եւ պատեցից։
37 ահա սրանց համար ես քո դէմ եմ հաւաքելու բոլոր հոմանիներիդ, որոնց հետ խառնակուել ես, քո դէմ եմ հանելու քո բոլոր սիրելիներին ու ատելիներին, հաւաքելու եմ նրանց եւ շրջապատել եմ տալու քեզ, յայտնելու եմ նրանց առաջ քո բոլոր չարագործութիւնները, ու նրանք տեսնելու են քո բոլոր խայտառակութիւնները:
37 Անոր համար ահա ես պիտի հաւաքեմ քու բոլոր հոմանիներդ, Որոնց դուն հաճոյ եղար, Բոլոր անոնք, որ սիրեցիր ու բոլոր անոնք, որ ատեցիր. Զանոնք ամէն կողմէ քու վրադ պիտի հաւաքեմ, Քու մերկութիւնդ անոնց պիտի բանամ Եւ անոնք քու մերկութիւնդ պիտի տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:3716:37 за то вот, Я соберу всех любовников твоих, которыми ты услаждалась и которых ты любила, со всеми теми, которых ненавидела, и соберу их отовсюду против тебя, и раскрою перед ними наготу твою, и увидят весь срам твой.
16:37 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπὶ επι in; on σὲ σε.1 you συνάγω συναγω gather πάντας πας all; every τοὺς ο the ἐραστάς εραστης of you; your ἐν εν in οἷς ος who; what ἐπεμίγης επιμιγνυμι in αὐτοῖς αυτος he; him καὶ και and; even πάντας πας all; every οὓς ος who; what ἠγάπησας αγαπαω love σὺν συν with; [definite object marker] πᾶσιν πας all; every οἷς ος who; what ἐμίσεις μισεω hate καὶ και and; even συνάξω συναγω gather αὐτοὺς αυτος he; him ἐπὶ επι in; on σὲ σε.1 you κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even ἀποκαλύψω αποκαλυπτω reveal; uncover τὰς ο the κακίας κακια badness; vice σου σου of you; your πρὸς προς to; toward αὐτούς αυτος he; him καὶ και and; even ὄψονται οραω view; see πᾶσαν πας all; every τὴν ο the αἰσχύνην αισχυνη shame σου σου of you; your
16:37 לָ֠כֵן lāḵˌēn לָכֵן therefore הִנְנִ֨י hinnˌî הִנֵּה behold מְקַבֵּ֤ץ mᵊqabbˈēṣ קבץ collect אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מְאַהֲבַ֨יִךְ֙ mᵊʔahᵃvˈayiḵ אהב love אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָרַ֣בְתְּ ʕārˈavt ערב be pleasing עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָהַ֔בְתְּ ʔāhˈavt אהב love עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׂנֵ֑את śānˈēṯ שׂנא hate וְ wᵊ וְ and קִבַּצְתִּי֩ qibbaṣtˌî קבץ collect אֹתָ֨ם ʔōṯˌām אֵת [object marker] עָלַ֜יִךְ ʕālˈayiḵ עַל upon מִ mi מִן from סָּבִ֗יב ssāvˈîv סָבִיב surrounding וְ wᵊ וְ and גִלֵּיתִ֤י ḡillêṯˈî גלה uncover עֶרְוָתֵךְ֙ ʕerwāṯēḵ עֶרְוָה nakedness אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to וְ wᵊ וְ and רָא֖וּ rāʔˌû ראה see אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֶרְוָתֵֽךְ׃ ʕerwāṯˈēḵ עֶרְוָה nakedness
16:37. ecce ego congregabo omnes amatores tuos quibus commixta es et omnes quos dilexisti cum universis quos oderas et congregabo eos super te undique et nudabo ignominiam tuam coram eis et videbunt omnem turpitudinem tuamBehold, I will gather together all thy lovers with whom thou hast taken pleasure, and all whom thou hast loved, with all whom thou hast hated: and I will gather them together against thee on every side, and will discover thy shame in their sight, and they shall see all thy nakedness.
37. therefore behold, I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them against thee on every side, and will discover thy nakedness unto them, that they may see all thy nakedness.
16:37. Behold, I will gather all your lovers, with whom you have united, and all those whom you have loved, together with all those whom you have hated. And I will gather them together against you on every side. And I will uncover your disgrace before them, and they will see all your indecency.
16:37. Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all [them] that thou hast loved, with all [them] that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.
Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all [them] that thou hast loved, with all [them] that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness:

16:37 за то вот, Я соберу всех любовников твоих, которыми ты услаждалась и которых ты любила, со всеми теми, которых ненавидела, и соберу их отовсюду против тебя, и раскрою перед ними наготу твою, и увидят весь срам твой.
16:37
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπὶ επι in; on
σὲ σε.1 you
συνάγω συναγω gather
πάντας πας all; every
τοὺς ο the
ἐραστάς εραστης of you; your
ἐν εν in
οἷς ος who; what
ἐπεμίγης επιμιγνυμι in
αὐτοῖς αυτος he; him
καὶ και and; even
πάντας πας all; every
οὓς ος who; what
ἠγάπησας αγαπαω love
σὺν συν with; [definite object marker]
πᾶσιν πας all; every
οἷς ος who; what
ἐμίσεις μισεω hate
καὶ και and; even
συνάξω συναγω gather
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
σὲ σε.1 you
κυκλόθεν κυκλοθεν circling; from all around
καὶ και and; even
ἀποκαλύψω αποκαλυπτω reveal; uncover
τὰς ο the
κακίας κακια badness; vice
σου σου of you; your
πρὸς προς to; toward
αὐτούς αυτος he; him
καὶ και and; even
ὄψονται οραω view; see
πᾶσαν πας all; every
τὴν ο the
αἰσχύνην αισχυνη shame
σου σου of you; your
16:37
לָ֠כֵן lāḵˌēn לָכֵן therefore
הִנְנִ֨י hinnˌî הִנֵּה behold
מְקַבֵּ֤ץ mᵊqabbˈēṣ קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מְאַהֲבַ֨יִךְ֙ mᵊʔahᵃvˈayiḵ אהב love
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָרַ֣בְתְּ ʕārˈavt ערב be pleasing
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָהַ֔בְתְּ ʔāhˈavt אהב love
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׂנֵ֑את śānˈēṯ שׂנא hate
וְ wᵊ וְ and
קִבַּצְתִּי֩ qibbaṣtˌî קבץ collect
אֹתָ֨ם ʔōṯˌām אֵת [object marker]
עָלַ֜יִךְ ʕālˈayiḵ עַל upon
מִ mi מִן from
סָּבִ֗יב ssāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
גִלֵּיתִ֤י ḡillêṯˈî גלה uncover
עֶרְוָתֵךְ֙ ʕerwāṯēḵ עֶרְוָה nakedness
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
וְ wᵊ וְ and
רָא֖וּ rāʔˌû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֶרְוָתֵֽךְ׃ ʕerwāṯˈēḵ עֶרְוָה nakedness
16:37. ecce ego congregabo omnes amatores tuos quibus commixta es et omnes quos dilexisti cum universis quos oderas et congregabo eos super te undique et nudabo ignominiam tuam coram eis et videbunt omnem turpitudinem tuam
Behold, I will gather together all thy lovers with whom thou hast taken pleasure, and all whom thou hast loved, with all whom thou hast hated: and I will gather them together against thee on every side, and will discover thy shame in their sight, and they shall see all thy nakedness.
16:37. Behold, I will gather all your lovers, with whom you have united, and all those whom you have loved, together with all those whom you have hated. And I will gather them together against you on every side. And I will uncover your disgrace before them, and they will see all your indecency.
16:37. Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all [them] that thou hast loved, with all [them] that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37. “Любовники”, слав. “похотник” - народы, идолослужением которых - Иерусалим увлекался. Прежде под любовниками пророк разумел идолов, так что иносказание не вполне выдерживается. - “Которых ненавидела” - может быть, которые надоели (Кречм.). Для суда над Иерусалимом собраны Богом не только позднейшие союзники его - ассиро-халдеи, но и старые враги филистимляне, идумеи, моавитяне, аммонитяне, - чтобы наказание было всенародное и полное - “Раскрою наготу” - опозорю и опустошу страну. - Ср. Наум III:5; Ос II:5, 12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:37: Eze 23:9, Eze 23:10, Eze 23:22-30; Jer 4:30, Jer 13:22, Jer 13:26, Jer 22:20; Lam 1:8, Lam 1:19; Hos 2:3, Hos 2:10; Hos 8:10; Nah 3:5, Nah 3:6; Rev 17:16
Geneva 1599
16:37 Behold, therefore I will gather all (r) thy lovers, with whom thou hast taken pleasure, and all [them] that thou hast loved, with all [them] that thou hast hated; I will even gather them on every side against thee, and will uncover thy nakedness to them, that they may see all thy nakedness.
(r) Egyptians, Assyrians and Chaldeans whom you took to be your lovers will come and destroy you, (Ezek 23:9).
John Gill
16:37 Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure,.... Or, "with whom thou hast mixed" (r); in unlawful embraces, joined in sinful alliances, or in idolatrous practices:
and all them that thou hast loved; the Egyptians and Assyrians, whose friendship and idolatrous customs they were fond of:
with all them that thou hast hated; as the Philistines, Moabites, and Ammonites:
I will even gather them round about against thee; as they were in the Chaldean army, which consisted of many nations:
and will discover thy nakedness unto them, that they may see all thy nakedness; as a just retaliation for discovering it herself, as in Ezek 16:36; than which nothing can be more disagreeable to the sex. The Milesian virgins were restrained from suicide by a law, which ordered that such should be drawn naked through the market place. This is to be understood of the spoiling of the city and temple.
(r) "quibus commixtuisti cum illis", Starckius.
Robert Jamieson, A. R. Fausset and David Brown
16:37 thy lovers--the Chaldeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indeed the more so the nearer he formerly stood to Himself" [HENGSTENBERG], (Is 47:3; Jer 13:26; Hos 2:12; Nahum 3:5).
all . . . thou hast hated--the Edomites and Philistines; also Moab and Ammon especially (Deut 23:3).
I . . . will discover thy nakedness--punishment in kind, as she had "discovered her nakedness through whoredoms" (Ezek 16:36); the sin and its penalty corresponded. I will expose thee to public infamy.
16:3816:38: Եւ խնդրեցի՛ց ՚ի քէն զվրէժ շնացելոյ եւ արիւնահեղի. եւ եդից զքեզ յարիւն քո, եւ եդից զքեզ յարիւն սրտմտութեան եւ նախանձու։
38 Քեզնից վրէժ եմ լուծելու իբրեւ շնացողի ու արիւն թափողի. քո առաջ եմ դնելու քո թափած արիւնը, քո առաջ եմ դնելու զայրոյթի ու նախանձի արիւնը:
38 Քեզ պիտի դատեմ Շնութիւն ընող եւ արիւն թափող կիներուն դատաստանովը Ու քեզի բարկութեամբ ու նախանձով արեան վճիռ պիտի տամ։
Եւ խնդրեցից ի քէն զվրէժ շնացելոյ եւ արիւնահեղի, [301]եւ եդից զքեզ յարիւն քո,`` եւ եդից զքեզ յարիւն սրտմտութեան եւ նախանձու:

16:38: Եւ խնդրեցի՛ց ՚ի քէն զվրէժ շնացելոյ եւ արիւնահեղի. եւ եդից զքեզ յարիւն քո, եւ եդից զքեզ յարիւն սրտմտութեան եւ նախանձու։
38 Քեզնից վրէժ եմ լուծելու իբրեւ շնացողի ու արիւն թափողի. քո առաջ եմ դնելու քո թափած արիւնը, քո առաջ եմ դնելու զայրոյթի ու նախանձի արիւնը:
38 Քեզ պիտի դատեմ Շնութիւն ընող եւ արիւն թափող կիներուն դատաստանովը Ու քեզի բարկութեամբ ու նախանձով արեան վճիռ պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
16:3816:38 Я буду судить тебя судом прелюбодейц и проливающих кровь, и предам тебя кровавой ярости и ревности;
16:38 καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge σε σε.1 you ἐκδικήσει εκδικησις vindication; vengeance μοιχαλίδος μοιχαλις adulteress καὶ και and; even ἐκχεούσης εκχεω pour out; drained αἷμα αιμα blood; bloodstreams καὶ και and; even θήσω τιθημι put; make σε σε.1 you ἐν εν in αἵματι αιμα blood; bloodstreams θυμοῦ θυμος provocation; temper καὶ και and; even ζήλου ζηλος zeal; jealousy
16:38 וּ û וְ and שְׁפַטְתִּיךְ֙ šᵊfaṭtîḵ שׁפט judge מִשְׁפְּטֵ֣י mišpᵊṭˈê מִשְׁפָּט justice נֹאֲפֹ֔ות nōʔᵃfˈôṯ נאף commit adultery וְ wᵊ וְ and שֹׁפְכֹ֖ת šōfᵊḵˌōṯ שׁפך pour דָּ֑ם dˈām דָּם blood וּ û וְ and נְתַתִּ֕יךְ nᵊṯattˈîḵ נתן give דַּ֥ם dˌam דָּם blood חֵמָ֖ה ḥēmˌā חֵמָה heat וְ wᵊ וְ and קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy
16:38. et iudicabo te iudiciis adulterarum et effundentium sanguinem et dabo te in sanguinem furoris et zeliAnd I will judge thee as adulteresses, and they that shed blood are judged: and I will give thee blood in fury and jealousy.
38. And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of fury and jealousy.
16:38. And I will judge you with the judgment of adulteresses and of those who shed blood. And I will give you over to blood, in fury and in zeal.
16:38. And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.
And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy:

16:38 Я буду судить тебя судом прелюбодейц и проливающих кровь, и предам тебя кровавой ярости и ревности;
16:38
καὶ και and; even
ἐκδικήσω εκδικεω vindicate; avenge
σε σε.1 you
ἐκδικήσει εκδικησις vindication; vengeance
μοιχαλίδος μοιχαλις adulteress
καὶ και and; even
ἐκχεούσης εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
καὶ και and; even
θήσω τιθημι put; make
σε σε.1 you
ἐν εν in
αἵματι αιμα blood; bloodstreams
θυμοῦ θυμος provocation; temper
καὶ και and; even
ζήλου ζηλος zeal; jealousy
16:38
וּ û וְ and
שְׁפַטְתִּיךְ֙ šᵊfaṭtîḵ שׁפט judge
מִשְׁפְּטֵ֣י mišpᵊṭˈê מִשְׁפָּט justice
נֹאֲפֹ֔ות nōʔᵃfˈôṯ נאף commit adultery
וְ wᵊ וְ and
שֹׁפְכֹ֖ת šōfᵊḵˌōṯ שׁפך pour
דָּ֑ם dˈām דָּם blood
וּ û וְ and
נְתַתִּ֕יךְ nᵊṯattˈîḵ נתן give
דַּ֥ם dˌam דָּם blood
חֵמָ֖ה ḥēmˌā חֵמָה heat
וְ wᵊ וְ and
קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy
16:38. et iudicabo te iudiciis adulterarum et effundentium sanguinem et dabo te in sanguinem furoris et zeli
And I will judge thee as adulteresses, and they that shed blood are judged: and I will give thee blood in fury and jealousy.
16:38. And I will judge you with the judgment of adulteresses and of those who shed blood. And I will give you over to blood, in fury and in zeal.
16:38. And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38. “Судом прелюбодейц - побиение камнями (Втор XX:24) и проливающих кровь” - тоже смерть (Быт IX:6; Исх XXI:12). “Как блудница побивалась камнями, так Иерусалим был разбит камнями из халдейских катапульт” (Гроций). Пролитие крови - ближайшим, образом человеческие жертвоприношения. - “Кровавой ярости и ревности”, слав., точнее: “во крови ярости и рвения”. Бог сравнивается с мужем, ревность которого доведена до степени, требующей кровавого удовлетворения. Ярость - за убийство, ревность - за измену.
Albert Barnes: Notes on the Bible - 1834
16:38
I will give thee blood in fury - Rather, "I will make thee a bloody sacrifice to fury and jealousy." By the Law of Moses, death was the penalty for murder Exo 21:12, and for adultery (Lev 20:10; e. g., by stoning, Eze 16:40). The circumstances of the siege of Jerusalem corresponded with the punishment of the adulteress; the company gathered around her were the surrounding armies, the fury of the jealous husband was the fury of the attacking army, the stripping off her ornaments was the rapine of the siege, the stoning the battering-rams, the bloody death being the slaughter in the battle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:38: as women: Heb. with judgments of women, etc. Eze 16:40, Eze 23:45-47; Gen 38:11, Gen 38:24; Lev 20:10; Deu 22:22-24; Mat 1:18, Mat 1:19; Joh 8:3-5
shed: Eze 16:20, Eze 16:21, Eze 16:36; Gen 9:6; Exo 21:12; Num 35:31; Psa 79:3-5; Jer 18:21; Zep 1:17; Nah 1:2; Rev 16:6
Geneva 1599
16:38 And I will judge thee, as women that (s) break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.
(s) I will judge you to death as the adulterers and murderers.
John Gill
16:38 And I will judge thee as women that break wedlock,.... The marriage covenant, defile the marriage bed, and were adulteresses, who by the law of Moses were to be punished with death, Lev 20:10;
and shed blood are judged; who also were punished with death according to the original law in Gen 9:6; the Jews were not only guilty of spiritual adultery, that is, idolatry; but also of murder, by sacrificing their infants to idols; and murder often follows upon adultery, as Kimchi observes; and, these people were guilty of shedding innocent blood on other accounts; but the first mentioned is chiefly designed here:
and I will give thee blood in fury and jealousy; by way of retaliation; blood being shed, blood is given, and that in wrath and vengeance; the allusion is to a jealous and abused husband, that avenges himself of the person that has injured him; see Rev_ 16:6.
John Wesley
16:38 Blood - Thou gavest the blood of thy children to idols in sacrifice; I will give thee thine own blood to drink.
Robert Jamieson, A. R. Fausset and David Brown
16:38 judge thee, as women that break wedlock-- (Lev 20:10; compare Ezek 16:2). In the case of individual adulteresses, stoning was the penalty (Jn 8:4-5). In the case of communities, the sword. Also apostasy (Deut 13:10) and sacrificing children to Molech (Lev 20:1-5) incurred stoning. Thus the penalty was doubly due to Israel; so the other which was decreed against an apostate city (Deut 13:15-16) is added, "they shall stone thee with stones and thrust thee through with . . . swords." The Chaldeans hurled stones on Jerusalem at the siege and slew with the sword on its capture.
shed blood . . . judged-- (Gen 9:6).
jealousy--image taken from the fury of a husband in jealousy shedding the blood of an unfaithful wife, such as Israel had been towards God, her husband spiritually. Literally, "I will make thee (to become) blood of fury and jealousy."
16:3916:39: Եւ մատնեցից զքեզ ՚ի ձեռս նոցա. եւ կործանեսցեն զպոռնկոցս քո, եւ քակեսցեն զկոթողս քո, եւ մերկասցեն ՚ի քէն զհանդերձս քո, եւ առցեն զպսակս պարծանաց քոց. եւ թողցեն զքեզ մե՛րկ խայտառակեալ[12514]. [12514] Ոմանք. Եւ առցեն զպսակ պար՛՛... եւ խայտառակեալ։ Ուր Ոսկան. Եւ առցեն զսպասս պարծա՛՛։
39 Քեզ նրանց ձեռքն եմ մատնելու, եւ նրանք կործանելու են քո պոռնկատները, քանդելու են քո կոթողները, մերկացնելու են քեզ քո զգեստներից, առնելու են քո փառապսակը եւ թողնելու են քեզ մերկ ու խայտառակուած:
39 Քեզ անոնց ձեռքը պիտի տամ, Քու հանրատունդ պիտի փլցնեն, Քու բարձր տեղերդ պիտի աւերեն. Քու հանդերձներէդ քեզ պիտի մերկացնեն, Քու թանկագին զարդերդ պիտի առնեն, Քեզ մերկ ու անծածկոյթ պիտի թողուն։
Եւ մատնեցից զքեզ ի ձեռս նոցա, եւ կործանեսցեն զպոռնկոցս քո, եւ քակեսցեն զկոթողս քո, եւ մերկասցեն ի քէն զհանդերձս քո, եւ առցեն զպսակս պարծանաց քոց, եւ թողցեն զքեզ մերկ խայտառակեալ:

16:39: Եւ մատնեցից զքեզ ՚ի ձեռս նոցա. եւ կործանեսցեն զպոռնկոցս քո, եւ քակեսցեն զկոթողս քո, եւ մերկասցեն ՚ի քէն զհանդերձս քո, եւ առցեն զպսակս պարծանաց քոց. եւ թողցեն զքեզ մե՛րկ խայտառակեալ[12514].
[12514] Ոմանք. Եւ առցեն զպսակ պար՛՛... եւ խայտառակեալ։ Ուր Ոսկան. Եւ առցեն զսպասս պարծա՛՛։
39 Քեզ նրանց ձեռքն եմ մատնելու, եւ նրանք կործանելու են քո պոռնկատները, քանդելու են քո կոթողները, մերկացնելու են քեզ քո զգեստներից, առնելու են քո փառապսակը եւ թողնելու են քեզ մերկ ու խայտառակուած:
39 Քեզ անոնց ձեռքը պիտի տամ, Քու հանրատունդ պիտի փլցնեն, Քու բարձր տեղերդ պիտի աւերեն. Քու հանդերձներէդ քեզ պիտի մերկացնեն, Քու թանկագին զարդերդ պիտի առնեն, Քեզ մերկ ու անծածկոյթ պիտի թողուն։
zohrab-1805▾ eastern-1994▾ western am▾
16:3916:39 предам тебя в руки их и они разорят блудилища твои, и раскидают возвышения твои, и сорвут с тебя одежды твои, и возьмут наряды твои, и оставят тебя нагою и непокрытою.
16:39 καὶ και and; even παραδώσω παραδιδωμι betray; give over σε σε.1 you εἰς εις into; for χεῖρας χειρ hand αὐτῶν αυτος he; him καὶ και and; even κατασκάψουσιν κατασκαπτω undermine τὸ ο the πορνεῖόν πορνειον of you; your καὶ και and; even καθελοῦσιν καθαιρεω take down; demolish τὴν ο the βάσιν βασις sole of the foot σου σου of you; your καὶ και and; even ἐκδύσουσίν εκδυω disrobe; take off σε σε.1 you τὸν ο the ἱματισμόν ιματισμος clothing σου σου of you; your καὶ και and; even λήμψονται λαμβανω take; get τὰ ο the σκεύη σκευος vessel; jar τῆς ο the καυχήσεώς καυχησις boasting σου σου of you; your καὶ και and; even ἀφήσουσίν αφιημι dismiss; leave σε σε.1 you γυμνὴν γυμνος naked καὶ και and; even ἀσχημονοῦσαν ασχημονεω indecent
16:39 וְ wᵊ וְ and נָתַתִּ֨י nāṯattˌî נתן give אֹותָ֜ךְ ʔôṯˈāḵ אֵת [object marker] בְּ bᵊ בְּ in יָדָ֗ם yāḏˈām יָד hand וְ wᵊ וְ and הָרְס֤וּ hārᵊsˈû הרס tear down גַבֵּךְ֙ ḡabbēḵ גַּב curve וְ wᵊ וְ and נִתְּצ֣וּ nittᵊṣˈû נתץ break רָמֹתַ֔יִךְ rāmōṯˈayiḵ רָמָה high place וְ wᵊ וְ and הִפְשִׁ֤יטוּ hifšˈîṭû פשׁט strip off אֹותָךְ֙ ʔôṯāḵ אֵת [object marker] בְּגָדַ֔יִךְ bᵊḡāḏˈayiḵ בֶּגֶד garment וְ wᵊ וְ and לָקְח֖וּ lāqᵊḥˌû לקח take כְּלֵ֣י kᵊlˈê כְּלִי tool תִפְאַרְתֵּ֑ךְ ṯifʔartˈēḵ תִּפְאֶרֶת splendour וְ wᵊ וְ and הִנִּיח֖וּךְ hinnîḥˌûḵ נוח settle עֵירֹ֥ם ʕêrˌōm עֵירֹם naked וְ wᵊ וְ and עֶרְיָֽה׃ ʕeryˈā עֶרְיָה nakedness
16:39. et dabo te in manus eorum et destruent lupanar tuum et demolientur prostibulum tuum et denudabunt te vestimentis tuis et auferent vasa decoris tui et derelinquent te nudam plenamque ignominiaAnd I will deliver thee into their hands, and they shall destroy thy brothel house, and throw down thy stews: and they shall strip thee of thy garments, and shall take away the vessels of thy beauty: and leave thee naked, and full of disgrace.
39. I will also give thee into their hand, and they shall throw down thine eminent place, and break down thy lofty places; and they shall strip thee of thy clothes, and take thy fair jewels: and they shall leave thee naked and bare.
16:39. And I will deliver you into their hands. And they will destroy your brothel and demolish your place of prostitution. And they will strip you of your vestments. And they will take away the ornaments of your beauty. And they will leave you behind, naked and full of disgrace.
16:39. And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.
And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare:

16:39 предам тебя в руки их и они разорят блудилища твои, и раскидают возвышения твои, и сорвут с тебя одежды твои, и возьмут наряды твои, и оставят тебя нагою и непокрытою.
16:39
καὶ και and; even
παραδώσω παραδιδωμι betray; give over
σε σε.1 you
εἰς εις into; for
χεῖρας χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
κατασκάψουσιν κατασκαπτω undermine
τὸ ο the
πορνεῖόν πορνειον of you; your
καὶ και and; even
καθελοῦσιν καθαιρεω take down; demolish
τὴν ο the
βάσιν βασις sole of the foot
σου σου of you; your
καὶ και and; even
ἐκδύσουσίν εκδυω disrobe; take off
σε σε.1 you
τὸν ο the
ἱματισμόν ιματισμος clothing
σου σου of you; your
καὶ και and; even
λήμψονται λαμβανω take; get
τὰ ο the
σκεύη σκευος vessel; jar
τῆς ο the
καυχήσεώς καυχησις boasting
σου σου of you; your
καὶ και and; even
ἀφήσουσίν αφιημι dismiss; leave
σε σε.1 you
γυμνὴν γυμνος naked
καὶ και and; even
ἀσχημονοῦσαν ασχημονεω indecent
16:39
וְ wᵊ וְ and
נָתַתִּ֨י nāṯattˌî נתן give
אֹותָ֜ךְ ʔôṯˈāḵ אֵת [object marker]
בְּ bᵊ בְּ in
יָדָ֗ם yāḏˈām יָד hand
וְ wᵊ וְ and
הָרְס֤וּ hārᵊsˈû הרס tear down
גַבֵּךְ֙ ḡabbēḵ גַּב curve
וְ wᵊ וְ and
נִתְּצ֣וּ nittᵊṣˈû נתץ break
רָמֹתַ֔יִךְ rāmōṯˈayiḵ רָמָה high place
וְ wᵊ וְ and
הִפְשִׁ֤יטוּ hifšˈîṭû פשׁט strip off
אֹותָךְ֙ ʔôṯāḵ אֵת [object marker]
בְּגָדַ֔יִךְ bᵊḡāḏˈayiḵ בֶּגֶד garment
וְ wᵊ וְ and
לָקְח֖וּ lāqᵊḥˌû לקח take
כְּלֵ֣י kᵊlˈê כְּלִי tool
תִפְאַרְתֵּ֑ךְ ṯifʔartˈēḵ תִּפְאֶרֶת splendour
וְ wᵊ וְ and
הִנִּיח֖וּךְ hinnîḥˌûḵ נוח settle
עֵירֹ֥ם ʕêrˌōm עֵירֹם naked
וְ wᵊ וְ and
עֶרְיָֽה׃ ʕeryˈā עֶרְיָה nakedness
16:39. et dabo te in manus eorum et destruent lupanar tuum et demolientur prostibulum tuum et denudabunt te vestimentis tuis et auferent vasa decoris tui et derelinquent te nudam plenamque ignominia
And I will deliver thee into their hands, and they shall destroy thy brothel house, and throw down thy stews: and they shall strip thee of thy garments, and shall take away the vessels of thy beauty: and leave thee naked, and full of disgrace.
16:39. And I will deliver you into their hands. And they will destroy your brothel and demolish your place of prostitution. And they will strip you of your vestments. And they will take away the ornaments of your beauty. And they will leave you behind, naked and full of disgrace.
16:39. And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39. “Блудилища” и “возвышения” см. объясн. ст. 24. - “Сорвут с тебя одежды твои… и оставят тебя нагою и непокрытою”. Кажется, блудниц и прелюбодейниц в качестве наказания ставили нагими у позорного столба; ср. м. б. Ос II:3.
Adam Clarke: Commentary on the Bible - 1831
16:39: They shall strip thee also of thy clothes - thy fair jewels - Alluding to a lot common enough to prostitutes, their maintainers in the end stripping them of all they had given them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:39: And I: For the enormous idolatries and cruelties of Judah and Jerusalem, Jehovah determined to gather together the surrounding nations, both those with whom they had formed alliances, as the Egyptians and Assyrians, and such as had always been inimical to them, as Edom, Ammon, Moab, and Philistia, to inflict, or to witness, his judgments upon them. Having exposed their enormous crimes to view, He would pass sentence upon them: He would give Jerusalem into the hands of the Chaldeans, who would destroy the city and temple which they had polluted; level their cities and high places with the ground; slay, plunder, and enslave the people.
they shall throw: Eze 16:24, Eze 16:25, Eze 16:31, Eze 7:22-24; Isa 27:9
shall strip: Eze 16:10-20, Eze 23:26, Eze 23:29; Isa 3:16-24; Hos 2:3, Hos 2:9-13
thy fair jewels: Heb. instruments of thine ornament
John Gill
16:39 And I also will give thee into their hand,.... Into the hand of their lovers and enemies that should be gathered against them, the Assyrians and Chaldeans, with others that joined them, as in Ezek 16:37;
and they shall throw down thine eminent place, and shall break down thine high places; the city of Jerusalem, the temple, and altars; and not only these, but even the high places and altars which were set up for idolatrous uses; all should be destroyed by the Chaldean army. The Targum is,
"and they shall destroy thy walls, and thy high places shall be destroyed:''
they shall strip thee also of thy clothes; as persons commonly are when taken captives:
and shall take thy fair jewels; or, "the vessels of thy glory" (s); the vessels of the sanctuary of gold and silver, and their own household furniture, with all their riches and substance:
and leave thee naked and bare; as at first when in Egypt; see Ezek 16:7.
(s) "vasa decoris tui", V. L. "instrumenta ornatus tui", Junius & Tremellius, Polanus; "vasa ornatus tui", Piscator, Starckius.
Robert Jamieson, A. R. Fausset and David Brown
16:39 thine eminent place--literally, "fornication-chamber" (see on Ezek 16:24), the temple which Israel had converted into a place of spiritual fornication with idols, to please the Chaldeans (Ezek 23:14-17).
strip thee of . . . clothes-- (Ezek 23:26; Hos 2:3). They shall dismantle thy city of its walls.
fair jewels--literally, "vessels of thy fairness" or beauty; the vessels of the temple [GROTIUS]. All the gifts wherewith God hath adorned thee [CALVIN].
16:4016:40: եւ ածցեն ՚ի վերայ քո ամբոխ, եւ քարկոծեսցեն զքեզ վիմօք. եւ կոտորեսցեն զքեզ սրով իւրեանց.
40 Եւ ամբոխին քո դէմ են հանելու, քարերով քարկոծելու են քեզ ու քեզ կտոր-կտոր են անելու իրենց սրերով:
40 Քու վրադ բազմութիւն մը ոտքի պիտի հանեն, Քեզ պիտի քարկոծեն, Իրենց սուրերովը պիտի խոցոտեն,
եւ ածցեն ի վերայ քո ամբոխ, եւ քարկոծեսցեն զքեզ վիմօք, եւ կոտորեսցեն զքեզ սրով իւրեանց:

16:40: եւ ածցեն ՚ի վերայ քո ամբոխ, եւ քարկոծեսցեն զքեզ վիմօք. եւ կոտորեսցեն զքեզ սրով իւրեանց.
40 Եւ ամբոխին քո դէմ են հանելու, քարերով քարկոծելու են քեզ ու քեզ կտոր-կտոր են անելու իրենց սրերով:
40 Քու վրադ բազմութիւն մը ոտքի պիտի հանեն, Քեզ պիտի քարկոծեն, Իրենց սուրերովը պիտի խոցոտեն,
zohrab-1805▾ eastern-1994▾ western am▾
16:4016:40 И созовут на тебя собрание, и побьют тебя камнями, и разрубят тебя мечами своими.
16:40 καὶ και and; even ἄξουσιν αγω lead; pass ἐπὶ επι in; on σὲ σε.1 you ὄχλους οχλος crowd; mass καὶ και and; even λιθοβολήσουσίν λιθοβολεω stone σε σε.1 you ἐν εν in λίθοις λιθος stone καὶ και and; even κατασφάξουσίν κατασφαζω execute σε σε.1 you ἐν εν in τοῖς ο the ξίφεσιν ξιφος he; him
16:40 וְ wᵊ וְ and הֶעֱל֤וּ heʕᵉlˈû עלה ascend עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon קָהָ֔ל qāhˈāl קָהָל assembly וְ wᵊ וְ and רָגְמ֥וּ rāḡᵊmˌû רגם stone אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker] בָּ bā בְּ in † הַ the אָ֑בֶן ʔˈāven אֶבֶן stone וּ û וְ and בִתְּק֖וּךְ vittᵊqˌûḵ בתק slaughter בְּ bᵊ בְּ in חַרְבֹותָֽם׃ ḥarᵊvôṯˈām חֶרֶב dagger
16:40. et adducent super te multitudinem et lapidabunt te lapidibus et trucidabunt te gladiis suisAnd they shall bring upon thee a multitude, and they shall stone thee with stones, and shall slay thee with their swords.
40. They shall also bring up an assembly against thee, and they shall stone thee with stones, and thrust thee through with their swords.
16:40. And they will lead over you a multitude. And they will stone you with stones, and massacre you with their swords.
16:40. They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.
They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords:

16:40 И созовут на тебя собрание, и побьют тебя камнями, и разрубят тебя мечами своими.
16:40
καὶ και and; even
ἄξουσιν αγω lead; pass
ἐπὶ επι in; on
σὲ σε.1 you
ὄχλους οχλος crowd; mass
καὶ και and; even
λιθοβολήσουσίν λιθοβολεω stone
σε σε.1 you
ἐν εν in
λίθοις λιθος stone
καὶ και and; even
κατασφάξουσίν κατασφαζω execute
σε σε.1 you
ἐν εν in
τοῖς ο the
ξίφεσιν ξιφος he; him
16:40
וְ wᵊ וְ and
הֶעֱל֤וּ heʕᵉlˈû עלה ascend
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
קָהָ֔ל qāhˈāl קָהָל assembly
וְ wᵊ וְ and
רָגְמ֥וּ rāḡᵊmˌû רגם stone
אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker]
בָּ בְּ in
הַ the
אָ֑בֶן ʔˈāven אֶבֶן stone
וּ û וְ and
בִתְּק֖וּךְ vittᵊqˌûḵ בתק slaughter
בְּ bᵊ בְּ in
חַרְבֹותָֽם׃ ḥarᵊvôṯˈām חֶרֶב dagger
16:40. et adducent super te multitudinem et lapidabunt te lapidibus et trucidabunt te gladiis suis
And they shall bring upon thee a multitude, and they shall stone thee with stones, and shall slay thee with their swords.
16:40. And they will lead over you a multitude. And they will stone you with stones, and massacre you with their swords.
16:40. They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40. “Собрание”, евр. “кагал”. Казнь была делом народного собрания, потому что грех направлен против существования, духовной целости народа. - “Разрубят тебя мечами своими”. Имеется в виду практиковавшаяся у халдеев и др. восточных народов казнь через рассечение тела на двое, дихотомия Дан II:5; III:96; Мф ХХIV:51; Лк XII:46, казнь, вероятно, положенная за прелюбодеяние в всякое нарушение клятвенных обязательств, чем объясняется обряд при заключении завета - рассечение животных в Быт XV:10; должно быть рассекали уже труп, а не живого человека (Суд ХIX:29; 1: Цар XI:7: и настоящее место). Иносказания указывают на нашестие халдеев (ср. Ис VIII:7: и др.), разбивание стен Иерусалима при осаде и избиение жителей.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:40: shall also: Hab 1:6-10; Joh 8:5-7
and thrust: Eze 23:10, Eze 23:47, Eze 24:21; Jer 25:9
John Gill
16:40 They shall also bring up a company against thee,.... An army, so the Targum; the Chaldean army:
and they shall stone thee with stones: cast out of their engines and slings, by which they battered the walls, as well as killed the inhabitants; and so the Targum renders it, with sling stones; the allusion is to the stoning of adulterous persons, Deut 22:24;
and thrust thee through with their swords; such as attempted to escape out of the city, or fell into the hands of the enemy when it was taken, were slain with the sword.
Robert Jamieson, A. R. Fausset and David Brown
16:40 (Ezek 23:10, Ezek 23:47). Compare as to the destruction under Titus, Lk 19:43-44.
16:4116:41: եւ այրեսցեն զտունս քո հրով՝ եւ արասցեն ՚ի քեզ վրէժխնդրութիւն առաջի կանանց բազմաց. եւ դարձուցից զքեզ ՚ի պոռնկութենէ քումմէ, եւ վարձս ո՛չ եւս տացես նոցա։
41 Հրով են այրելու տներդ, դատաստանդ են տեսնելու կանանց բազմութեան առաջ: Վերջ եմ տալու քո պոռնկութեանը, եւ դու այլեւս վարձ չես տալու տարփածուներիդ:
41 Քու տուներդ կրակով պիտի այրեն, Շատ կիներու առջեւ քու վրադ դատաստանական վճիռներ պիտի գործադրեն. Քեզ պոռնկութիւն ընելէ պիտի դադրեցնեմ Ու անգամ մըն ալ վարձք պիտի չտաս։
եւ այրեսցեն զտունս քո հրով, եւ արասցեն ի քեզ վրէժխնդրութիւն առաջի կանանց բազմաց. եւ դարձուցից զքեզ ի պոռնկութենէ քումմէ, եւ վարձս ոչ եւս տացես նոցա:

16:41: եւ այրեսցեն զտունս քո հրով՝ եւ արասցեն ՚ի քեզ վրէժխնդրութիւն առաջի կանանց բազմաց. եւ դարձուցից զքեզ ՚ի պոռնկութենէ քումմէ, եւ վարձս ո՛չ եւս տացես նոցա։
41 Հրով են այրելու տներդ, դատաստանդ են տեսնելու կանանց բազմութեան առաջ: Վերջ եմ տալու քո պոռնկութեանը, եւ դու այլեւս վարձ չես տալու տարփածուներիդ:
41 Քու տուներդ կրակով պիտի այրեն, Շատ կիներու առջեւ քու վրադ դատաստանական վճիռներ պիտի գործադրեն. Քեզ պոռնկութիւն ընելէ պիտի դադրեցնեմ Ու անգամ մըն ալ վարձք պիտի չտաս։
zohrab-1805▾ eastern-1994▾ western am▾
16:4116:41 Сожгут домы твои огнем и совершат над тобою суд перед глазами многих жен; и положу конец блуду твоему, и не будешь уже давать подарков.
16:41 καὶ και and; even ἐμπρήσουσιν εμπρηθω blow up τοὺς ο the οἴκους οικος home; household σου σου of you; your πυρὶ πυρ fire καὶ και and; even ποιήσουσιν ποιεω do; make ἐν εν in σοὶ σοι you ἐκδικήσεις εκδικησις vindication; vengeance ἐνώπιον ενωπιος in the face; facing γυναικῶν γυνη woman; wife πολλῶν πολυς much; many καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate σε σε.1 you ἐκ εκ from; out of τῆς ο the πορνείας πορνεια prostitution; depravity σου σου of you; your καὶ και and; even μισθώματα μισθωμα rented house οὐ ου not μὴ μη not δῷς διδωμι give; deposit οὐκέτι ουκετι no longer
16:41 וְ wᵊ וְ and שָׂרְפ֤וּ śārᵊfˈû שׂרף burn בָתַּ֨יִךְ֙ vāttˈayiḵ בַּיִת house בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and עָשׂוּ־ ʕāśû- עשׂה make בָ֣ךְ vˈāḵ בְּ in שְׁפָטִ֔ים šᵊfāṭˈîm שֶׁפֶט judgment לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye נָשִׁ֣ים nāšˈîm אִשָּׁה woman רַבֹּ֑ות rabbˈôṯ רַב much וְ wᵊ וְ and הִשְׁבַּתִּיךְ֙ hišbattîḵ שׁבת cease מִ mi מִן from זֹּונָ֔ה zzônˈā זנה fornicate וְ wᵊ וְ and גַם־ ḡam- גַּם even אֶתְנַ֖ן ʔeṯnˌan אֶתְנַן gift לֹ֥א lˌō לֹא not תִתְּנִי־ ṯittᵊnî- נתן give עֹֽוד׃ ʕˈôḏ עֹוד duration
16:41. et conburent domos tuas igni et facient in te iudicia in oculis mulierum plurimarum et desines fornicari et mercedes ultra non dabisAnd they shall burn thy houses with fire, and shall execute judgments upon thee in the sight of many women: and thou shalt cease from fornication, and shalt give no hire any more.
41. And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women; and I will cause thee to cease from playing the harlot, and thou shalt also give no hire any more.
16:41. And they will burn up your houses with fire, and they will carry out judgments against you in the sight of many women. And you will cease from fornication, and no longer give payment.
16:41. And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.
And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more:

16:41 Сожгут домы твои огнем и совершат над тобою суд перед глазами многих жен; и положу конец блуду твоему, и не будешь уже давать подарков.
16:41
καὶ και and; even
ἐμπρήσουσιν εμπρηθω blow up
τοὺς ο the
οἴκους οικος home; household
σου σου of you; your
πυρὶ πυρ fire
καὶ και and; even
ποιήσουσιν ποιεω do; make
ἐν εν in
σοὶ σοι you
ἐκδικήσεις εκδικησις vindication; vengeance
ἐνώπιον ενωπιος in the face; facing
γυναικῶν γυνη woman; wife
πολλῶν πολυς much; many
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
σε σε.1 you
ἐκ εκ from; out of
τῆς ο the
πορνείας πορνεια prostitution; depravity
σου σου of you; your
καὶ και and; even
μισθώματα μισθωμα rented house
οὐ ου not
μὴ μη not
δῷς διδωμι give; deposit
οὐκέτι ουκετι no longer
16:41
וְ wᵊ וְ and
שָׂרְפ֤וּ śārᵊfˈû שׂרף burn
בָתַּ֨יִךְ֙ vāttˈayiḵ בַּיִת house
בָּ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
עָשׂוּ־ ʕāśû- עשׂה make
בָ֣ךְ vˈāḵ בְּ in
שְׁפָטִ֔ים šᵊfāṭˈîm שֶׁפֶט judgment
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
נָשִׁ֣ים nāšˈîm אִשָּׁה woman
רַבֹּ֑ות rabbˈôṯ רַב much
וְ wᵊ וְ and
הִשְׁבַּתִּיךְ֙ hišbattîḵ שׁבת cease
מִ mi מִן from
זֹּונָ֔ה zzônˈā זנה fornicate
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֶתְנַ֖ן ʔeṯnˌan אֶתְנַן gift
לֹ֥א lˌō לֹא not
תִתְּנִי־ ṯittᵊnî- נתן give
עֹֽוד׃ ʕˈôḏ עֹוד duration
16:41. et conburent domos tuas igni et facient in te iudicia in oculis mulierum plurimarum et desines fornicari et mercedes ultra non dabis
And they shall burn thy houses with fire, and shall execute judgments upon thee in the sight of many women: and thou shalt cease from fornication, and shalt give no hire any more.
16:41. And they will burn up your houses with fire, and they will carry out judgments against you in the sight of many women. And you will cease from fornication, and no longer give payment.
16:41. And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41. “Сожгут домы твои огнем”. Домы и имущества идолопоклонников повелено было сожигать (Втор XVI:17); особо тяжкие преступники подвергались также сожжению - так кровосмесник с матерью жены (Лев XX:14), соблудившая дочь священника (Лев XXI:9) - все это, чтобы не осталось на земле оскверняющей ее хотя бы бездушной вещи; тот же смысл имеет и настоящая кара, исполнившаяся в сожжении Иерусалима халдеями. - “Пред глазами многих жен”, т. е. соседних народов, в качестве предостерегающего примера; кара блудницы особенно отягчалась присутствием при ней именно женщин - “Не будешь уже давать подарков”. С потерею независимости Иерусалим не будет в состоянии поддерживать нечестивых сношений с языческими народами.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:41: burn: Deu 13:16; Kg2 25:9; Jer 39:8, Jer 52:13; Mic 3:12
and execute: Eze 5:8, Eze 23:10, Eze 23:48; Deu 13:11, Deu 22:21, Deu 22:24; Job 34:26
and I: Eze 23:27, Eze 37:23; Isa 1:25, Isa 1:26, Isa 2:18, Isa 27:9; Hos 2:6-17; Mic 5:10-14; Zac 13:2; Ti1 5:20
John Gill
16:41 And they shall burn thine houses with fire,.... As the houses in Jerusalem were by Nebuchadnezzar's army, even the temple, the house of the Lord, and the king's house, and the houses of great men, even all the houses in the city, Jer 52:13; and as was commanded to be done to idolatrous cities, Deut 13:16; and this also may be said in allusion to the burning of adulterous persons, Gen 38:24;
and execute judgments upon thee in the sight of many women; or provinces, as the Targum; meaning the Philistines, Moabites, Ammonites, and Edomites, who would rejoice in their ruin; the judgments design those before mentioned:
and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more; their idols, high places, and altars, being demolished, and they plundered of their substance; and after the Babylonish captivity the Jews never returned to idolatry any more.
Robert Jamieson, A. R. Fausset and David Brown
16:41 The result of the awful judgment shall be, when divine vengeance has run its course, it shall cease.
burn-- (Deut 13:16; 4Kings 25:9).
women--the surrounding Gentile nations to whom thou shalt be an object of mocking (Ps 137:7).
I will cause thee to cease . . . harlot-- (Ezek 23:27). Thou shalt no longer be able to play the harlot through My judgments.
thou . . . shall give . . . no hire . . . any more--Thou shalt have none to give.
16:4216:42: Եւ արձակեցի՛ց զսրտմտութիւն իմ ՚ի վերայ քո, եւ բարձցի նախանձն իմ ՚ի քէն. եւ հանգեա՛յց՝ եւ ո՛չ եւս հոգացայց.
42 Բարկութիւնս թափելու եմ քեզ վրայ, ու այդպիսով քո հանդէպ վրէժխնդրութիւնս վերջ է գտնելու. հանգստանալու եմ եւ այլեւս հոգ չեմ անելու:
42 Այսպէս պիտի դադրեցնեմ բարկութիւնս, որ քեզի դէմ է. Իմ նախանձս քեզմէ պիտի վերնայ, Պիտի հանդարտիմ ու ա՛լ պիտի չբարկանամ։
Եւ [302]արձակեցից զսրտմտութիւն իմ ի վերայ քո, եւ բարձցի նախանձն իմ ի քէն. եւ հանգեայց, եւ ոչ եւս [303]հոգացայց:

16:42: Եւ արձակեցի՛ց զսրտմտութիւն իմ ՚ի վերայ քո, եւ բարձցի նախանձն իմ ՚ի քէն. եւ հանգեա՛յց՝ եւ ո՛չ եւս հոգացայց.
42 Բարկութիւնս թափելու եմ քեզ վրայ, ու այդպիսով քո հանդէպ վրէժխնդրութիւնս վերջ է գտնելու. հանգստանալու եմ եւ այլեւս հոգ չեմ անելու:
42 Այսպէս պիտի դադրեցնեմ բարկութիւնս, որ քեզի դէմ է. Իմ նախանձս քեզմէ պիտի վերնայ, Պիտի հանդարտիմ ու ա՛լ պիտի չբարկանամ։
zohrab-1805▾ eastern-1994▾ western am▾
16:4216:42 И утолю над тобою гнев Мой, и отступит от тебя негодование Мое, и успокоюсь, и уже не буду гневаться.
16:42 καὶ και and; even ἐπαφήσω επαφιημι the θυμόν θυμος provocation; temper μου μου of me; mine ἐπὶ επι in; on σέ σε.1 you καὶ και and; even ἐξαρθήσεται εξαιρω lift out / up; remove ὁ ο the ζῆλός ζηλος zeal; jealousy μου μου of me; mine ἐκ εκ from; out of σοῦ σου of you; your καὶ και and; even ἀναπαύσομαι αναπαυω have respite; give relief καὶ και and; even οὐ ου not μὴ μη not μεριμνήσω μεριμναω anxious; care οὐκέτι ουκετι no longer
16:42 וַ wa וְ and הֲנִחֹתִ֤י hᵃniḥōṯˈî נוח settle חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat בָּ֔ךְ bˈāḵ בְּ in וְ wᵊ וְ and סָ֥רָה sˌārā סור turn aside קִנְאָתִ֖י qinʔāṯˌî קִנְאָה jealousy מִמֵּ֑ךְ mimmˈēḵ מִן from וְ wᵊ וְ and שָׁ֣קַטְתִּ֔י šˈāqaṭtˈî שׁקט be at peace וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֶכְעַ֖ס ʔeḵʕˌas כעס be discontent עֹֽוד׃ ʕˈôḏ עֹוד duration
16:42. et requiescet indignatio mea in te et auferetur zelus meus a te et quiescam nec irascar ampliusAnd my indignation shall rest in thee: and my jealousy shall depart from thee, and I will cease and be angry no more.
42. So will I satisfy my fury upon thee, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
16:42. And my indignation will be quieted in you. And my zeal will be taken from you. And I will rest, and no longer be angry.
16:42. So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry:

16:42 И утолю над тобою гнев Мой, и отступит от тебя негодование Мое, и успокоюсь, и уже не буду гневаться.
16:42
καὶ και and; even
ἐπαφήσω επαφιημι the
θυμόν θυμος provocation; temper
μου μου of me; mine
ἐπὶ επι in; on
σέ σε.1 you
καὶ και and; even
ἐξαρθήσεται εξαιρω lift out / up; remove
ο the
ζῆλός ζηλος zeal; jealousy
μου μου of me; mine
ἐκ εκ from; out of
σοῦ σου of you; your
καὶ και and; even
ἀναπαύσομαι αναπαυω have respite; give relief
καὶ και and; even
οὐ ου not
μὴ μη not
μεριμνήσω μεριμναω anxious; care
οὐκέτι ουκετι no longer
16:42
וַ wa וְ and
הֲנִחֹתִ֤י hᵃniḥōṯˈî נוח settle
חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat
בָּ֔ךְ bˈāḵ בְּ in
וְ wᵊ וְ and
סָ֥רָה sˌārā סור turn aside
קִנְאָתִ֖י qinʔāṯˌî קִנְאָה jealousy
מִמֵּ֑ךְ mimmˈēḵ מִן from
וְ wᵊ וְ and
שָׁ֣קַטְתִּ֔י šˈāqaṭtˈî שׁקט be at peace
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֶכְעַ֖ס ʔeḵʕˌas כעס be discontent
עֹֽוד׃ ʕˈôḏ עֹוד duration
16:42. et requiescet indignatio mea in te et auferetur zelus meus a te et quiescam nec irascar amplius
And my indignation shall rest in thee: and my jealousy shall depart from thee, and I will cease and be angry no more.
16:42. And my indignation will be quieted in you. And my zeal will be taken from you. And I will rest, and no longer be angry.
16:42. So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42. С карою Иудеи гнев Божий и как бы истощится и утихнет вообще, весь и безотносительно (глубокая мысль); что касается Израиля, то Бог и потому не будет уже гневаться на него за грехи, что лишит его (по крайней мере на время) особого избрания, как муж не может ревновать отпущенную жену: “и отступит от тебя негодование Мое” по евр. “ревность Моя”.
Adam Clarke: Commentary on the Bible - 1831
16:42: I will be quiet and will be no more angry - I will completely abandon thee; have nothing more to do with thee; think no more of thee. When God in judgment ceases to reprehend, this is the severest judgment.
Albert Barnes: Notes on the Bible - 1834
16:42
So ... rest - Or, "My fury shall not rest until thou art utterly ruined."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:42: will I: Eze 5:13, Eze 21:17; Sa2 21:14; Isa 1:24; Zac 6:8
and will: Eze 39:29; Isa 40:1, Isa 40:2, Isa 54:9, Isa 54:10
Geneva 1599
16:42 So will I make my fury toward thee to rest, and my (t) jealousy shall depart from thee, and I will be quiet, and will be no more angry.
(t) I will utterly destroy you and so my jealousy will cease.
John Gill
16:42 So will I make my fury towards thee to rest,.... When the Jews should cease from their idolatries, and no more worship the gods of the nations, then the fury of the Lord, and the effects of it, should cease: God no longer contends with a people than while they are sinning; when a reformation is brought about, by afflictions or judgments, his end is answered, and he puts a stop to the spread of his wrath and fury; or if is made to rest, because there is nothing left for it to work upon, a total consumption of people and substance being made by it: or it may be rendered, "I will make my fury to rest upon thee" (t); and the sense be, that his wrath should abide upon them, and not remove until an utter end was made of them; though the first sense seems best to agree with what goes before, and follows after:
and my jealousy shall depart from thee; as it does from a man when he has utterly rejected his wife because of whoredom, and is divorced from her; and his burning jealousy has satisfied itself, and there is no other way to operate and show itself in; or when a woman returns to her husband and gives him satisfaction, keeps close unto him, and lives chastely with him, having relinquished her former lewd ways and practices:
and I will be quiet, and will be no more angry: the effects of his anger cease, his judgments averted, and he at peace with them, and they with him; for he retains not his anger for ever: though some understand this of his being quiet and at ease in the destruction of the Jews; there being no more to wreak his vengeance upon.
(t) "et requiescere faciam iram meam in te", Pagninus, Montanus, Vatsblus, Cocceius.
John Wesley
16:42 My jealousy - The jealousy whereto you have provoked me, will never cease, 'till these judgments have utterly destroyed you, as the anger of an abused husband ceases in the publick punishment of the adulteress. No more angry - I will no more concern myself about thee.
Robert Jamieson, A. R. Fausset and David Brown
16:42 my fury . . . rest--when My justice has exacted the full penalty commensurate with thy awful guilt (see on Ezek 5:13). It is not a mitigation of the penalty that is here foretold, but such an utter destruction of all the guilty that there shall be no need of further punishment [CALVIN].
16:4316:43: փոխանակ զի ո՛չ եւս յիշեցեր զօր տղայութեան քոյ. եւ տրտմեցուցանէիր զիս ՚ի վերայ ամենայնի այդորիկ. եւ ես ահաւասիկ ըստ ճանապարհացն քոց ետու ՚ի գլուխ քո. ասէ Ադովնայի Տէր. եւ ա՛յնպէս արարեր ամպարշտութիւնս ՚ի վերայ ամենայն անօրէնութեանց քոց[12515]։ [12515] Բազումք. Զի ոչ յիշեցեր զօրն։ Ոմանք. Եւ ես աւասիկ զճանապարհացն քոց ետու ՚ի գլուխս քո. ասէ Ադոնայի Տէր Տէր... ամպարշտութիւն ՚ի վերայ ամենայն։
43 Այն բանի համար, որ չյիշեցիր մանկութեանդ օրերը, այդ ամենի համար տրտմեցնում էիր ինձ, - ես էլ ահա քո բռնած ճանապարհի համար գլխիդ բերի այս բաները, - ասում է Ամենակալ Տէրը: - Այսպէս է որ ամբարշտութիւն եւ անօրէնութիւններ գործեցիր”:
43 Որովհետեւ դուն քու մանկութեանդ օրերը չյիշեցիր, Հապա այս բոլոր բաներով զիս սրդողցուցիր, Անոր համար ահա ես ալ քու գործերդ քու գլուխդ պիտի բերեմ, Կ’ըսէ Տէր Եհովան։Դուն քու բոլոր պղծութիւններուդ վրայ Այս անառակութիւնը պիտի չաւելցնես։
Փոխանակ զի ոչ յիշեցեր զօր տղայութեան քո, եւ տրտմեցուցանէիր զիս ի վերայ ամենայնի այդորիկ, եւ ես ահաւասիկ ըստ ճանապարհացն քոց ետու ի գլուխ քո, ասէ Ադոնայի Տէր. եւ [304]այնպէս արարեր`` ամպարշտութիւնս ի վերայ ամենայն անօրէնութեանց քոց:

16:43: փոխանակ զի ո՛չ եւս յիշեցեր զօր տղայութեան քոյ. եւ տրտմեցուցանէիր զիս ՚ի վերայ ամենայնի այդորիկ. եւ ես ահաւասիկ ըստ ճանապարհացն քոց ետու ՚ի գլուխ քո. ասէ Ադովնայի Տէր. եւ ա՛յնպէս արարեր ամպարշտութիւնս ՚ի վերայ ամենայն անօրէնութեանց քոց[12515]։
[12515] Բազումք. Զի ոչ յիշեցեր զօրն։ Ոմանք. Եւ ես աւասիկ զճանապարհացն քոց ետու ՚ի գլուխս քո. ասէ Ադոնայի Տէր Տէր... ամպարշտութիւն ՚ի վերայ ամենայն։
43 Այն բանի համար, որ չյիշեցիր մանկութեանդ օրերը, այդ ամենի համար տրտմեցնում էիր ինձ, - ես էլ ահա քո բռնած ճանապարհի համար գլխիդ բերի այս բաները, - ասում է Ամենակալ Տէրը: - Այսպէս է որ ամբարշտութիւն եւ անօրէնութիւններ գործեցիր”:
43 Որովհետեւ դուն քու մանկութեանդ օրերը չյիշեցիր, Հապա այս բոլոր բաներով զիս սրդողցուցիր, Անոր համար ահա ես ալ քու գործերդ քու գլուխդ պիտի բերեմ, Կ’ըսէ Տէր Եհովան։Դուն քու բոլոր պղծութիւններուդ վրայ Այս անառակութիւնը պիտի չաւելցնես։
zohrab-1805▾ eastern-1994▾ western am▾
16:4316:43 За то, что ты не вспомнила о днях юности твоей и всем этим раздражала Меня, вот, и Я поведение твое обращу на {твою} голову, говорит Господь Бог, чтобы ты не предавалась более разврату после всех твоих мерзостей.
16:43 ἀνθ᾿ αντι against; instead of ὧν ος who; what οὐκ ου not ἐμνήσθης μιμνησκω remind; remember τὴν ο the ἡμέραν ημερα day τῆς ο the νηπιότητός νηπιοτης of you; your καὶ και and; even ἐλύπεις λυπεω grieve με με me ἐν εν in πᾶσι πας all; every τούτοις ουτος this; he καὶ και and; even ἐγὼ εγω I ἰδοὺ ιδου see!; here I am τὰς ο the ὁδούς οδος way; journey σου σου of you; your εἰς εις into; for κεφαλήν κεφαλη head; top σου σου of you; your δέδωκα διδωμι give; deposit λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὕτως ουτως so; this way ἐποίησας ποιεω do; make τὴν ο the ἀσέβειαν ασεβεια irreverence ἐπὶ επι in; on πάσαις πας all; every ταῖς ο the ἀνομίαις ανομια lawlessness σου σου of you; your
16:43 יַ֗עַן yˈaʕan יַעַן motive אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not זָכַרְתְּ֙זכרתי *zāḵart זכר remember אֶת־ ʔeṯ- אֵת [object marker] יְמֵ֣י yᵊmˈê יֹום day נְעוּרַ֔יִךְ nᵊʕûrˈayiḵ נְעוּרִים youth וַ wa וְ and תִּרְגְּזִי־ ttirgᵊzî- רגז quake לִ֖י lˌî לְ to בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֨י ʔᵃnˌî אֲנִי i הֵ֜א hˈē הֵא behold דַּרְכֵּ֣ךְ׀ darkˈēḵ דֶּרֶךְ way בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head נָתַ֗תִּי nāṯˈattî נתן give נְאֻם֙ nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and לֹ֤א lˈō לֹא not עָשִׂית֙עשׂיתי *ʕāśîṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זִּמָּ֔ה zzimmˈā זִמָּה loose conduct עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole תֹּועֲבֹתָֽיִךְ׃ tôʕᵃvōṯˈāyiḵ תֹּועֵבָה abomination
16:43. eo quod non fueris recordata dierum adulescentiae tuae et provocasti me in omnibus his quapropter et ego vias tuas in capite tuo dedi ait Dominus Deus et non feci iuxta scelera tua in omnibus abominationibus tuisBecause thou hast not remembered the days of thy youth, but hast provoked me in all these things: wherefore I also have turned all thy ways upon thy head, saith the Lord God, and I have not done according to thy wicked deeds in all thy abominations.
43. Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; therefore behold, I also will bring thy way upon thine head, saith the Lord GOD: and thou shalt not commit lewdness above all thine abominations.
16:43. For you have not remembered the days of your youth, and you have provoked me in all these things. Because of this, I also have delivered all your ways upon your head, says the Lord God, but I have not acted in accord with your wickedness in all your abominations.
16:43. Because thou hast not remembered the days of thy youth, but hast fretted me in all these [things]; behold, therefore I also will recompense thy way upon [thine] head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations.
Because thou hast not remembered the days of thy youth, but hast fretted me in all these [things]; behold, therefore I also will recompense thy way upon [thine] head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations:

16:43 За то, что ты не вспомнила о днях юности твоей и всем этим раздражала Меня, вот, и Я поведение твое обращу на {твою} голову, говорит Господь Бог, чтобы ты не предавалась более разврату после всех твоих мерзостей.
16:43
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
οὐκ ου not
ἐμνήσθης μιμνησκω remind; remember
τὴν ο the
ἡμέραν ημερα day
τῆς ο the
νηπιότητός νηπιοτης of you; your
καὶ και and; even
ἐλύπεις λυπεω grieve
με με me
ἐν εν in
πᾶσι πας all; every
τούτοις ουτος this; he
καὶ και and; even
ἐγὼ εγω I
ἰδοὺ ιδου see!; here I am
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
εἰς εις into; for
κεφαλήν κεφαλη head; top
σου σου of you; your
δέδωκα διδωμι give; deposit
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
οὕτως ουτως so; this way
ἐποίησας ποιεω do; make
τὴν ο the
ἀσέβειαν ασεβεια irreverence
ἐπὶ επι in; on
πάσαις πας all; every
ταῖς ο the
ἀνομίαις ανομια lawlessness
σου σου of you; your
16:43
יַ֗עַן yˈaʕan יַעַן motive
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
זָכַרְתְּ֙זכרתי
*zāḵart זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
יְמֵ֣י yᵊmˈê יֹום day
נְעוּרַ֔יִךְ nᵊʕûrˈayiḵ נְעוּרִים youth
וַ wa וְ and
תִּרְגְּזִי־ ttirgᵊzî- רגז quake
לִ֖י lˌî לְ to
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֲנִ֨י ʔᵃnˌî אֲנִי i
הֵ֜א hˈē הֵא behold
דַּרְכֵּ֣ךְ׀ darkˈēḵ דֶּרֶךְ way
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
נָתַ֗תִּי nāṯˈattî נתן give
נְאֻם֙ nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
עָשִׂית֙עשׂיתי
*ʕāśîṯ עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זִּמָּ֔ה zzimmˈā זִמָּה loose conduct
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
תֹּועֲבֹתָֽיִךְ׃ tôʕᵃvōṯˈāyiḵ תֹּועֵבָה abomination
16:43. eo quod non fueris recordata dierum adulescentiae tuae et provocasti me in omnibus his quapropter et ego vias tuas in capite tuo dedi ait Dominus Deus et non feci iuxta scelera tua in omnibus abominationibus tuis
Because thou hast not remembered the days of thy youth, but hast provoked me in all these things: wherefore I also have turned all thy ways upon thy head, saith the Lord God, and I have not done according to thy wicked deeds in all thy abominations.
16:43. For you have not remembered the days of your youth, and you have provoked me in all these things. Because of this, I also have delivered all your ways upon your head, says the Lord God, but I have not acted in accord with your wickedness in all your abominations.
16:43. Because thou hast not remembered the days of thy youth, but hast fretted me in all these [things]; behold, therefore I also will recompense thy way upon [thine] head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
43. Обоснование только что описанной кары: главная вина Иерусалима в прежних благодеяниях Божиих ему, пренебрежением к которым он наиболее раздражал Господа. Как ни тяжка кара, но она справедлива: это только поведение преступного народа, обращенное на его голову (IX:10). - “Чтобы ты не предавалась более разврату…” Предположительный перевод неясного еврейского выражения, переданного у LXX: “и тако сотворила еси нечестие по всем беззаконием твоим”.
Adam Clarke: Commentary on the Bible - 1831
16:43: Thou hast not remembered the days of thy youth - Thy former low beginning, when God made thee a people, who wast no people. He who maintains not a proper recollection of past mercies is not likely to abide steadfast in the faith. Ingratitude to God is the commencement, if not the parent, of many crimes.
Albert Barnes: Notes on the Bible - 1834
16:43
Thou shalt not ... abominations - Others render it: "I will not do wickedly because of all thine etc." i. e., by allowing jerusalem to remain unpunished
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:43: thou hast: Eze 16:22; Psa 78:42, Psa 106:13; Jer 2:32
but hast: Eze 6:9; Deu 32:21; Psa 78:40, Psa 95:10; Isa 63:10; Amo 2:13; Act 7:51; Eph 4:30
I also: Eze 7:3, Eze 7:4, Eze 7:8, Eze 7:9, Eze 9:10, Eze 11:21, Eze 22:31; Rom 2:8, Rom 2:9
Geneva 1599
16:43 Because thou hast not remembered the days of thy youth, but hast provoked me in all these [things]; behold, therefore I also will (u) recompense thy way upon [thy] head, saith the Lord GOD: and thou shalt not commit this lewdness above all thy abominations.
(u) I have punished your faults but you would not repent.
John Gill
16:43 Because thou hast not remembered the days of thy youth,.... The low estate they were once in, and the great favours bestowed upon them, which laid them under great obligation to serve the Lord, and him only; but these they forgot, which highly provoked him, and caused him to do the things he did; see Ezek 16:22,
and hast fretted me in all these things; irritated, provoked him, moved him to wrath and anger, stirred up in his breast a tumult, speaking after the manner of men; this they did by their ingratitude, idolatry, and other sins:
behold, therefore, I also will recompense thy way upon thine head,
saith the Lord God; retaliate their evils, punish them according as their sins deserved, and in a way which they led unto:
and thou shall not commit this lewdness above all thine abominations; or add to all thine abominable idolatries this shocking piece of wickedness, the sacrificing of their children to their idols: or rather the words may be rendered, "for thou hast not taken this thought" (or counsel) "upon" or "concerning all thine abominations" (u); to repent of them and turn from them So the Targum,
"and thou hast not taken counsel to thyself, to turn from all thine abominations.''
Or, as Jarchi,
"thou hast hot taken counsel to put the, heart upon thine abominations to turn from them;''
and he observes, that the word here used always signifies counsels either good or evil. There is a double reading of this clause; we follow the "Keri", or marginal reading; but the "Cetib", or textual writing or reading, is, "and I have not done according to this lewdness above all thine abominations"; and so expresses the mercy and long suffering of God (w).
(u) "et non fecisti cogitationem super omnibus abominationibus tuis", Pagninus, Montanus, Calvin; "nec tamen fecisti", &c. Vatablus, Grotius. (w) This is followed by the Septuagint, Vulgate Latin, Luther, Starckius, and others.
Robert Jamieson, A. R. Fausset and David Brown
16:43 (Ezek 16:22; Ps 78:42). In gratitude for God's favors to her in her early history.
fretted me-- (Is 63:10; Eph 4:30).
thou shalt not commit this lewdness above all thine abominations--that is, this the wickedness (compare Zech 5:8), peculiarly hateful to God, namely, spiritual unchastity or idolatry, over and "above" (that is, besides) all thine other abominations. I will put it out of thy power to commit it by cutting thee off. FAIRBAIRN translates, "I will not do what is scandalous (namely, encouraging thee in thy sin by letting it pass with impunity) upon all thine abominations"; referring to Lev 19:29, the conduct of a father who encouraged his daughter in harlotry. English Version is much better.
16:4416:44: Ա՛յս ամենայն է զոր մրմնջէին զքէն առակօք՝ եւ ասէին, եթէ որպէս մայրն՝ նո՛յնպէս եւ դուստրն։
44 Այս բոլորի համար է որ քո մասին առակներ են փսփսում ու ասում, թէ՝ ‘ Ինչպիսին որ մայրն է, այնպիսին էլ աղջիկն է”:
44 «Ահա ամէն ով որ առակ կը գործածէ, Քու վրադ ալ առակ պիտի շինէ՝ ըսելով.‘Ինչպէս է մայրը, աղջիկն ալ այնպէս է’։
Այս ամենայն է զոր մրմնջէին զքէն առակօք եւ ասէին, եթէ` Որպէս մայրն` նոյնպէս եւ դուստրն:

16:44: Ա՛յս ամենայն է զոր մրմնջէին զքէն առակօք՝ եւ ասէին, եթէ որպէս մայրն՝ նո՛յնպէս եւ դուստրն։
44 Այս բոլորի համար է որ քո մասին առակներ են փսփսում ու ասում, թէ՝ ‘ Ինչպիսին որ մայրն է, այնպիսին էլ աղջիկն է”:
44 «Ահա ամէն ով որ առակ կը գործածէ, Քու վրադ ալ առակ պիտի շինէ՝ ըսելով.‘Ինչպէս է մայրը, աղջիկն ալ այնպէս է’։
zohrab-1805▾ eastern-1994▾ western am▾
16:4416:44 Вот, всякий, кто говорит притчами, может сказать о тебе: >.
16:44 ταῦτά ουτος this; he ἐστιν ειμι be πάντα πας all; every ὅσα οσος as much as; as many as εἶπαν επω say; speak κατὰ κατα down; by σοῦ σου of you; your ἐν εν in παραβολῇ παραβολη parable λέγοντες λεγω tell; declare καθὼς καθως just as / like ἡ ο the μήτηρ μητηρ mother καὶ και and; even ἡ ο the θυγάτηρ θυγατηρ daughter
16:44 הִנֵּה֙ hinnˌē הִנֵּה behold כָּל־ kol- כֹּל whole הַ ha הַ the מֹּשֵׁ֔ל mmōšˈēl משׁל say proverb עָלַ֥יִךְ ʕālˌayiḵ עַל upon יִמְשֹׁ֖ל yimšˌōl משׁל say proverb לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כְּ kᵊ כְּ as אִמָּ֖ה ʔimmˌā אֵם mother בִּתָּֽהּ׃ bittˈāh בַּת daughter
16:44. ecce omnis qui dicit vulgo proverbium in te adsumet illud dicens sicut mater ita et filia eiusBehold every one that useth a common proverb, shall use this against thee, saying: As the mother was, so also is her daughter.
44. Behold, every one that useth proverbs shall use proverb against thee, saying, As is the mother, so is her daughter.
16:44. Behold, all who speak a common proverb will take this up against you, saying: ‘Like the mother, so also is her daughter.’
16:44. Behold, every one that useth proverbs shall use [this] proverb against thee, saying, As [is] the mother, [so is] her daughter.
Behold, every one that useth proverbs shall use [this] proverb against thee, saying, As [is] the mother, [so is] her daughter:

16:44 Вот, всякий, кто говорит притчами, может сказать о тебе: <<какова мать, такова и дочь>>.
16:44
ταῦτά ουτος this; he
ἐστιν ειμι be
πάντα πας all; every
ὅσα οσος as much as; as many as
εἶπαν επω say; speak
κατὰ κατα down; by
σοῦ σου of you; your
ἐν εν in
παραβολῇ παραβολη parable
λέγοντες λεγω tell; declare
καθὼς καθως just as / like
ο the
μήτηρ μητηρ mother
καὶ και and; even
ο the
θυγάτηρ θυγατηρ daughter
16:44
הִנֵּה֙ hinnˌē הִנֵּה behold
כָּל־ kol- כֹּל whole
הַ ha הַ the
מֹּשֵׁ֔ל mmōšˈēl משׁל say proverb
עָלַ֥יִךְ ʕālˌayiḵ עַל upon
יִמְשֹׁ֖ל yimšˌōl משׁל say proverb
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כְּ kᵊ כְּ as
אִמָּ֖ה ʔimmˌā אֵם mother
בִּתָּֽהּ׃ bittˈāh בַּת daughter
16:44. ecce omnis qui dicit vulgo proverbium in te adsumet illud dicens sicut mater ita et filia eius
Behold every one that useth a common proverb, shall use this against thee, saying: As the mother was, so also is her daughter.
16:44. Behold, all who speak a common proverb will take this up against you, saying: ‘Like the mother, so also is her daughter.’
16:44. Behold, every one that useth proverbs shall use [this] proverb against thee, saying, As [is] the mother, [so is] her daughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44. Любитель пословиц, пророк, чтобы сильнее и нагляднее представить нечестие Иерусалима, в ст. 44-58, исходя из пословицы: “какова мать, такова и дочь” (соотв. нашей: “яблоко от яблони недалеко падает”; по - евр.: “кеимма биттач”) приводит сравнение между Иерусалимом, с одной стороны, и Самарией с Содомом, с другой… “Мать” Иерусалима по 3: ст. - хеттеянка.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
44 Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter. 45 Thou art thy mother's daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, which loathed their husbands and their children: your mother was an Hittite, and your father an Amorite. 46 And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters. 47 Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways. 48 As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. 49 Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. 50 And they were haughty, and committed abomination before me: therefore I took them away as I saw good. 51 Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done. 52 Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters. 53 When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them: 54 That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them. 55 When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. 56 For thy sister Sodom was not mentioned by thy mouth in the day of thy pride, 57 Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about. 58 Thou hast borne thy lewdness and thine abominations, saith the LORD. 59 For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.
The prophet here further shows Jerusalem her abominations, by comparing her with those places that had gone before her, and showing that she was worse than any of them, and therefore should, like them, be utterly and irreparably ruined. We are all apt to judge of ourselves by comparison, and to imagine that we are sufficiently good if we are but as good as such and such, who are thought passable; or that we are not dangerously bad if we are no worse than such and such, who, though bad, are not of the worst. Now God by the prophet shows Jerusalem,
I. That she was as bad as her mother, that is, as the accursed devoted Canaanites that were the possessors of this land before her. Those that use proverbs, as most people do, shall apply that proverb to Jerusalem, As is the mother, so is her daughter, v. 44. She is her mother's own child. The Jews are as like the Canaanites in temper and inclination as if they had been their own children. The character of the mother was that she loathed her husband and her children, she had all the marks of an adulteress; and that is the character of the daughter: she forsakes the guide of her youth, and is barbarous to the children of her own bowels. When God brought Israel into Canaan he particularly warned them not to do according to the abominations of the men of that land, who went before them (for which it had spued them out, Lev. xviii. 27, 28), the monuments of whose idolatry, with the remains of the idolaters themselves, would be a continual temptation to them; but they learned their way, and trod in their steps, and were as well affected to the idols of Canaan as ever they were (Ps. cvi. 38), and thus, in respect of imitation, it might truly be said that their mother was a Hittite and their father an Amorite (v. 45), for they resembled them more than Abraham and Sarah.
II. That she was worse than her sisters Sodom and Samaria, that were adulteresses too, that loathed their husbands and their children, that were weary of the gods of their fathers, and were for introducing new gods, a-la-mode--quite in style, that came newly up, and new fashions in religion, and were given to change. On this comparison between Jerusalem and her sisters the prophet here enlarges, that he might either shame them into repentance or justify God in their ruin. Observe,
1. Who Jerusalem's sisters were, v. 45. Samaria and Sodom. Samaria is called the elder sister, or rather the greater, because it was a much larger city and kingdom, richer and more considerable, and more nearly allied to Israel. If Jerusalem look northward, this is partly on her left hand. This city of Samaria, and the towns and villages, that were as daughters to that mother-city, these had been lately destroyed for their spiritual whoredom. Sodom, and the adjacent towns and villages that were her daughters, dwelt at Jerusalem's right hand, and was her less sister, less than Jerusalem, less than Samaria, and these were of old destroyed for their corporeal whoredom, Jude 7.
2. Wherein Jerusalem's sins resembled her sisters', particularly Sodom's (v. 49): This was the iniquity of Sodom (it is implied, and this is thy iniquity too), pride, fulness of bread, and abundance of idleness. Their going after strange flesh, which was Sodom's most flagrant wickedness, is not mentioned, because notoriously known, but those sins which did not look so black, but opened the door and led the way to these more enormous crimes, and began to fill that measure of her sins, which was filled up at length by their unnatural filthiness. Now these initiating sins were, (1.) Pride, in which the heart lifts up itself above and against both God and man. Pride was the first sin that turned angels into devils, and the garden of the Lord into a hell upon earth. It was the pride of the Sodomites that they despised righteous Lot, and would not bear to be reproved by him; and this ripened them for ruin. (2.) Gluttony, here called fulness of bread. It was God's great mercy that they had plenty, but their great sin that they abused it, glutted themselves with it, ate to excess and drank to excess, and made that the gratification of their lusts which was given them to be the support of their lives. (3.) Idleness, abundance of idleness, a dread of labour and a love of ease. Their country was fruitful, and the abundance they had they came easily by, which was a temptation to them to indulge themselves in sloth, which disposed them to all that abominable filthiness which kindled their flames. Note, Idleness is an inlet to much sin. The men of Sodom, who were idle, were wicked, and sinners before the Lord exceedingly, Gen. xiii. 13. The standing waters gather filth and the sitting bird is the fowler's mark. When David arose from off his bed at evening he saw Bathsheba. Quæritur, Ægisthus quare sit factus adulter? In promptu causa est; desidiosus erat--What made Ægisthus an adulterer? Indolence. (4.) Oppression: Neither did she strengthen the hands of the poor and needy; probably it is implied that she weakened their hands and broke their arms; however, it was bad enough that, when she had so much wealth, and consequently power and interest and leisure, she did nothing for the relief of the poor, in providing for whose wants those that themselves are full of bread may employ their time well; they need not be so abundantly idle as too often they are. These were the sins of the Sodomites, and these were Jerusalem's sins. Their pride, the cause of their sins, is mentioned again (v. 50): They were haughty, with the horrid effects of their sins, their abominations which they committed before God. Men arrive gradually at the height of impiety and wickedness. Nemo repente fit turpissimus--No man reaches the height of vice at once. But, where pride has got the ascendant in a man, he is in the high road to all abominations.
3. How much the sins of Jerusalem exceeded those of Sodom and Samaria; they were more heinous in the sight of God, either in themselves or by reason of several aggravations: "Thou hast not only walked after their ways, and trod in their steps, but hast quite outdone them in wickedness, v. 47. Thou thoughtest it a very little thing to do as they did; didst laugh at them as sneaking sinners and silly ones; thou wouldst be more cunning, more daring, in wickedness, wouldst triumph more boldly over thy convictions, and bid more open defiance to God and religion: 'if a man will break, let him break for something.' Thus thou wast corrupted more than they in all thy ways." Jerusalem was more polite, and therefore sinned with more wit, more art and ingenuity, than Sodom and Samaria could. Jerusalem had more wealth and power, and its government was more absolute and arbitrary, and therefore had the more opportunity of oppressing the poor, and shedding malignant influences around her, than Sodom and Samaria had. Jerusalem had the temple, and the ark, and the priesthood, and kings of the house of David; and therefore the wickedness of that holy city, that was so dignified, so near, so dear to God, was more provoking to him than the wickedness of Sodom and Samaria, that had not Jerusalem's privileges and means of grace. Sodom has not done as thou hast done, v. 48. This agrees with what Christ says. Matt. xi. 24, It shall be more tolerable for the land of Sodom in the day of judgment than for thee. The kingdom of the ten tribes had been very wicked; and yet Samaria has not committed half thy sins (v. 51), has not worshipped half so many idols, nor slain half so many prophets. It was bad enough that those of Jerusalem were guilty of Sodom's sins, Sodomy itself not excepted, 1 Kings xiv. 24; 2 Kings xxiii. 7. And though the Dead Sea, the standing monument of Sodom's sin and ruin, bordered upon their country (Num. xxxiv. 12), and that sulphureous lake was always under their nose (God having taken away Sodom and her daughters in such way and manner as he saw good, as he says here, v. 50, so as that one thing should effectually make their overthrow an example to those that afterwards should live ungodly, 2 Pet. ii. 6), yet they did not take warning, but multiplied their abominations more than they; and, (1.) By this they justified Sodom and Samaria, v. 51. They pretended, in their haughtiness and superciliousness, to judge them, and in the days of old, when they retained their integrity, they did judge them, v. 52. But now they justify them comparatively: Sodom and Samaria are more righteous than thou, that is, less wicked. It will look like some extenuation of their sins that, bad as they were, Jerusalem was worse, though it was God's own city. Not that it will serve for a plea to justify Sodom, but it condemns Jerusalem, against which Sodom and Samaria will rise up in judgment. (2.) For this they ought themselves to be greatly ashamed: "Thou who hast judged thy sisters, and cried out shame on them, now bear thy own shame, for thy sins which thou hast committed, which, though of the same kind with theirs, yet, being committed by thee, are more abominable than theirs," v. 52. This may be taken either as foretelling their ruin (Thou shalt bear thy shame) or as inviting them to repentance: "Be thou confounded and bear thy shame; take the shame to thyself that is due to thee." It may be hoped that sinners will forsake their sins when they begin to be heartily ashamed of them. And therefore they shall go into captivity, and there they shall lie, that they may be confounded in all that they have done, because they had been a comfort and encouragement to Sodom and Samaria, v. 54. Note, There is nothing in sin which we have more reason to be ashamed of than this, that by our sin we have encouraged others in sin, and comforted them in that for which they must be grieved or they are undone. Another reason why they must now be ashamed is because in the day of their prosperity they had looked with so much disdain upon their neighbours: Thy sister Sodom was not mentioned by thee in the day of they pride, v. 56. They thought Sodom not worthy to be named the same day with Jerusalem, little dreaming that Jerusalem would at length lie under a worse and more scandalous character than Sodom herself. Those that are high may perhaps come to stand upon a level with those they contemn. Or "Sodom was not mentioned, that is, the warning designed to be given to thee by Sodom's ruin was not regarded." If the Jews had but talked more frequently and seriously to one another, and to their children, concerning the wrath of God revealed from heaven against Sodom's ungodliness and unrighteousness, it might have kept them in awe, and prevented their treading in their steps; but they kept the thought of it at a distance, would not bear the mention of it, and (as the ancients say) put Isaiah to death for putting them in mind of it, when he called them rulers of Sodom and people of Gomorrah, Isa. i. 10. Note, Those are but preparing judgments for themselves that will not take notice of God's judgments upon others.
4. What desolations God had brought and was bringing upon Jerusalem for these wickednesses, wherein they had exceeded Sodom and Samaria. (1.) She has already long ago been disgraced, and has fallen into contempt, among her neighbours (v. 57): Before her wickedness was discovered, before she came to be so grossly and openly flagitious, she bore the just punishment of her secret and more concealed lewdness, when she fell under the reproach of the daughters of Syria, of the Philistines, who were said to despise her and be ashamed of her (v. 27), and under the reproach of all that were round about her, which seems to refer to the descent made upon Judah by the Syrians in the days of Ahaz, and soon after another by the Philistines, 2 Chron. xxviii. 5, 18. Note, Those that disgrace themselves by yielding to their lusts will justly be brought into disgrace by being made to yield to their enemies; and it is observable that before God brought potent enemies upon them, for their destruction, he brought enemies upon them that were less formidable, for their reproach. If less judgments would do the work, God would not send greater. In this thou hast borne thy lewdness, v. 58. Those that will not cast off their sins by repentance and reformation shall be made to bear their sins to their confusion. (2.) She is now in captivity, or hastening into captivity, and therein is reckoned with, not only for her lewdness (v. 58), but for her perfidiousness and covenant-breaking (v. 59): "I will deal with thee as thou hast done; I will forsake thee as thou hast forsaken me, and cast thee off as thou hast cast me off, for thou hast despised the oath, in breaking the covenant." This seems to be meant of the covenant God made with their fathers at Mount Sinai, whereby he took them and theirs to be a peculiar people to himself. They flattered themselves with a conceit that because God had hitherto continued his favour to them, notwithstanding their provocations, he would do so still. "No," says God, "you have broken covenant with me, have despised both the promises of the covenant and the obligations of it, and therefore I will deal with thee as thou hast done." Note, Those that will not adhere to God as their God have no reason to expect that he should continue to own them as his people. (3.) The captivity of the wicked Jews, and their ruin, shall be as irrevocable as that of Sodom and Samaria. In this sense, as a threatening, most interpreters take v. 53, 55. "When I shall bring again the captivity of Sodom and Samaria, and when they shall return to their former estate, then I will bring again the captivity of thy captives in the midst of them, and as it were for their sakes, and under their shadow and protection, because they are more righteous than thou, and then thou shalt return to thy former estate," But Sodom and Samaria were never brought back, nor ever returned to their former estate, and therefore let not Jerusalem expect it, that is, those who now remained there, whom God would deliver to be removed into all the kingdoms of the earth for their hurt, Jer. xxiv. 9, 10. Sooner shall the Sodomites arise out of the salt sea, and the Samaritans return out of the land of Assyria, than they enjoy their peace and prosperity again; for, to their shame be it spoken, it is a comfort to those of the ten tribes, who are dispersed and in captivity, to see those of the two tribes who had been as bad as they, or worse, in like manner dispersed and in captivity; and therefore they shall live and die, shall stand and fall, together. The bad ones of both shall perish together; the good ones of both shall return together. Note, Those who do as the worst of sinners do must expect to fare as they fare. Let my enemy be as the wicked.
Adam Clarke: Commentary on the Bible - 1831
16:44: As is the mother, so is her daughter - כאמה בתה keimmah bittah, "As the mother, her daughter." As is the cause, so is the effect. As is the breeding, so is the practice. A silken purse cannot be made out of a swine's ear. What is bred in the bone seldom comes out of the flesh. All such proverbs show the necessity of early holy precepts, supported by suitable example.
Albert Barnes: Notes on the Bible - 1834
16:44: The Jews prided themselves on being under the special protection of Yahweh. In the downfall of their neighbors, they found only additional grounds for confidence in their own security. Ezekiel now in severe rebuke places them on an equality with Sodom and Samaria. Alike have been their sins, except that Judah has had the preeminence in guilt. Alike shall be their punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:44: every: Eze 18:2, Eze 18:3; Sa1 24:13
As is: Eze 16:3, Eze 16:45; Kg1 21:16; Kg2 17:11, Kg2 17:15, Kg2 21:9; Ezr 9:1; Psa 106:35-38
Geneva 1599
16:44 Behold, every one that useth proverbs shall use [this] proverb against thee, saying, As [is] the mother, (x) [so is] her daughter.
(x) As the Canaanites, the Hittites and others were your predecessors, so are you their successors.
John Gill
16:44 Behold, everyone that useth proverbs,.... That affects a proverbial way of sneaking that is witty and facetious, and has a talent at satirizing and scoffing, as some have had; such were Lucian and others:
shall use this proverb against thee; signifying that the sins of the Jews should be well known and exposed, and they should become the subject of the gibes and jeers of men:
saying, as is the mother, so is her daughter; an ancient and common proverb, used to express a likeness and agreement between persons their nature and disposition, in their behaviour, conduct, and conversation. So the Targum,
"as are the works of the mother, so those of the daughter;''
the mother is the land of Canaan, and the daughter the congregation of Israel, as Kimchi. The Jews were the successors of the old Canaanites, and they imitated them in their practices; and, because both of their succession and imitation, they are called the daughter of them; a bad daughter of a bad mother.
John Wesley
16:44 The mother - Old Jerusalem, when the seat of the Jebusites, or the land of Canaan, when full of the idolatrous, bloody, barbarous nations. Her daughter - Jerusalem, or the Jews who are more like those accursed nations in sin, than near them in place of abode.
Robert Jamieson, A. R. Fausset and David Brown
16:44 As . . . mother . . . her daughter--"Is," and "so is," are not in the original; the ellipsis gives the proverb (but two words in the Hebrew) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (Ezek 16:3).
16:4516:45: Արդ՝ դուստր մօրն դո՛ւ ես, որ մերժեաց զայր իւր եւ զորդիս իւր, եւ քոյր քերցն քոց որք մերժեցին զարս իւրեանց՝ եւ զորդիս իւրեանց։ Մայր ձեր Քետացի, եւ հայր ձեր Ամովրհացի[12516]. [12516] Ոմանք յաւելուն. Մօրն քո դու ես։
45 Արդ, դու այն աղջկայ մայրն ես, որ վռնդեց ամուսնուն ու զաւակներին, եւ քոյրն ես քո այն քոյրերի, որոնք վռնդեցին ամուսիններին ու զաւակներին: Ձեր մայրը քետացի[30] էր, եւ ձեր հայրը՝ ամորհացի:[30] 30. Հիթիթ:
45 Դուն քու մօրդ աղջիկն ես, Որ իր ամուսինէն ու տղաքներէն զզուեցաւ Եւ քու քոյրերուդ քոյրն ես, Որոնք իրենց ամուսիններէն ու տղաքներէն զզուեցան։Ձեր մայրը Քետացի ու ձեր հայրը Ամօրհացի է։
Արդ դուստր մօրն դու ես, որ մերժեաց զայր իւր եւ զորդիս իւր, եւ քոյր քերցն քոց որք մերժեցին զարս իւրեանց եւ զորդիս իւրեանց. մայր ձեր Քետացի, եւ հայր ձեր Ամովրհացի:

16:45: Արդ՝ դուստր մօրն դո՛ւ ես, որ մերժեաց զայր իւր եւ զորդիս իւր, եւ քոյր քերցն քոց որք մերժեցին զարս իւրեանց՝ եւ զորդիս իւրեանց։ Մայր ձեր Քետացի, եւ հայր ձեր Ամովրհացի[12516].
[12516] Ոմանք յաւելուն. Մօրն քո դու ես։
45 Արդ, դու այն աղջկայ մայրն ես, որ վռնդեց ամուսնուն ու զաւակներին, եւ քոյրն ես քո այն քոյրերի, որոնք վռնդեցին ամուսիններին ու զաւակներին: Ձեր մայրը քետացի[30] էր, եւ ձեր հայրը՝ ամորհացի:
[30] 30. Հիթիթ:
45 Դուն քու մօրդ աղջիկն ես, Որ իր ամուսինէն ու տղաքներէն զզուեցաւ Եւ քու քոյրերուդ քոյրն ես, Որոնք իրենց ամուսիններէն ու տղաքներէն զզուեցան։Ձեր մայրը Քետացի ու ձեր հայրը Ամօրհացի է։
zohrab-1805▾ eastern-1994▾ western am▾
16:4516:45 Ты дочь в мать твою, которая бросила мужа своего и детей своих, и ты сестра в сестер твоих, которые бросили мужей своих и детей своих. Мать ваша Хеттеянка, и отец ваш Аморрей.
16:45 θυγάτηρ θυγατηρ daughter τῆς ο the μητρός μητηρ mother σου σου of you; your σὺ συ you εἶ ειμι be ἡ ο the ἀπωσαμένη απωθεω thrust away; reject τὸν ο the ἄνδρα ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῆς αυτος he; him καὶ και and; even ἀδελφὴ αδελφη sister τῶν ο the ἀδελφῶν αδελφος brother σου σου of you; your τῶν ο the ἀπωσαμένων απωθεω thrust away; reject τοὺς ο the ἄνδρας ανηρ man; husband αὐτῶν αυτος he; him καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him ἡ ο the μήτηρ μητηρ mother ὑμῶν υμων your Χετταία χετταια and; even ὁ ο the πατὴρ πατηρ father ὑμῶν υμων your Αμορραῖος αμορραιος Amorraios; Amorreos
16:45 בַּת־ baṯ- בַּת daughter אִמֵּ֣ךְ ʔimmˈēḵ אֵם mother אַ֔תְּ ʔˈat אַתְּ you גֹּעֶ֥לֶת gōʕˌeleṯ געל abhor אִישָׁ֖הּ ʔîšˌāh אִישׁ man וּ û וְ and בָנֶ֑יהָ vānˈeʸhā בֵּן son וַ wa וְ and אֲחֹ֨ות ʔᵃḥˌôṯ אָחֹות sister אֲחֹותֵ֜ךְ ʔᵃḥôṯˈēḵ אָחֹות sister אַ֗תְּ ʔˈat אַתְּ you אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] גָּֽעֲ֨לוּ֙ gˈāʕˈᵃlû געל abhor אַנְשֵׁיהֶ֣ן ʔanšêhˈen אִישׁ man וּ û וְ and בְנֵיהֶ֔ן vᵊnêhˈen בֵּן son אִמְּכֶ֣ן ʔimmᵊḵˈen אֵם mother חִתִּ֔ית ḥittˈîṯ חִתִּי Hittite וַ wa וְ and אֲבִיכֶ֖ן ʔᵃvîḵˌen אָב father אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
16:45. filia matris tuae es tu quae proiecit virum suum et filios suos et soror sororum tuarum tu quae proiecerunt viros suos et filios suos mater vestra Cetthea et pater vester AmorreusThou art thy mother's daughter, that cast off her husband, and her children: and thou art the sister of thy sisters, who cast off their husbands, and their children: your mother was a Cethite, and your father an Amorrhite.
45. Thou art thy mother’s daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, which loathed their husbands and their children: your mother was an Hittite, and your father an Amorite.
16:45. You are your mother’s daughter, for she cast away her husband and her children. And you are the sister of your sisters, for they cast away their husbands and their children. Your mother was a Cethite, and your father was an Amorite.
16:45. Thou [art] thy mother’s daughter, that lotheth her husband and her children; and thou [art] the sister of thy sisters, which lothed their husbands and their children: your mother [was] an Hittite, and your father an Amorite.
Thou [art] thy mother' s daughter, that lotheth her husband and her children; and thou [art] the sister of thy sisters, which lothed their husbands and their children: your mother [was] an Hittite, and your father an Amorite:

16:45 Ты дочь в мать твою, которая бросила мужа своего и детей своих, и ты сестра в сестер твоих, которые бросили мужей своих и детей своих. Мать ваша Хеттеянка, и отец ваш Аморрей.
16:45
θυγάτηρ θυγατηρ daughter
τῆς ο the
μητρός μητηρ mother
σου σου of you; your
σὺ συ you
εἶ ειμι be
ο the
ἀπωσαμένη απωθεω thrust away; reject
τὸν ο the
ἄνδρα ανηρ man; husband
αὐτῆς αυτος he; him
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῆς αυτος he; him
καὶ και and; even
ἀδελφὴ αδελφη sister
τῶν ο the
ἀδελφῶν αδελφος brother
σου σου of you; your
τῶν ο the
ἀπωσαμένων απωθεω thrust away; reject
τοὺς ο the
ἄνδρας ανηρ man; husband
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
ο the
μήτηρ μητηρ mother
ὑμῶν υμων your
Χετταία χετταια and; even
ο the
πατὴρ πατηρ father
ὑμῶν υμων your
Αμορραῖος αμορραιος Amorraios; Amorreos
16:45
בַּת־ baṯ- בַּת daughter
אִמֵּ֣ךְ ʔimmˈēḵ אֵם mother
אַ֔תְּ ʔˈat אַתְּ you
גֹּעֶ֥לֶת gōʕˌeleṯ געל abhor
אִישָׁ֖הּ ʔîšˌāh אִישׁ man
וּ û וְ and
בָנֶ֑יהָ vānˈeʸhā בֵּן son
וַ wa וְ and
אֲחֹ֨ות ʔᵃḥˌôṯ אָחֹות sister
אֲחֹותֵ֜ךְ ʔᵃḥôṯˈēḵ אָחֹות sister
אַ֗תְּ ʔˈat אַתְּ you
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
גָּֽעֲ֨לוּ֙ gˈāʕˈᵃlû געל abhor
אַנְשֵׁיהֶ֣ן ʔanšêhˈen אִישׁ man
וּ û וְ and
בְנֵיהֶ֔ן vᵊnêhˈen בֵּן son
אִמְּכֶ֣ן ʔimmᵊḵˈen אֵם mother
חִתִּ֔ית ḥittˈîṯ חִתִּי Hittite
וַ wa וְ and
אֲבִיכֶ֖ן ʔᵃvîḵˌen אָב father
אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
16:45. filia matris tuae es tu quae proiecit virum suum et filios suos et soror sororum tuarum tu quae proiecerunt viros suos et filios suos mater vestra Cetthea et pater vester Amorreus
Thou art thy mother's daughter, that cast off her husband, and her children: and thou art the sister of thy sisters, who cast off their husbands, and their children: your mother was a Cethite, and your father an Amorrhite.
45. Thou art thy mother’s daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, which loathed their husbands and their children: your mother was an Hittite, and your father an Amorite.
16:45. You are your mother’s daughter, for she cast away her husband and her children. And you are the sister of your sisters, for they cast away their husbands and their children. Your mother was a Cethite, and your father was an Amorite.
16:45. Thou [art] thy mother’s daughter, that lotheth her husband and her children; and thou [art] the sister of thy sisters, which lothed their husbands and their children: your mother [was] an Hittite, and your father an Amorite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45. “Мать…, которая бросила мужа своего и детей своих” - по блаж. Феодориту, Ханаанская земля, оставившая древнее свое служение Истинному Богу (ср. Рим VI гл.), доказываемое историей Мелхиседека, и приносившая идолам в жертву детей. - “В сестер твоих” - Самарию и Содом по ст. 46: и 48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:45: that loatheth: Eze 16:8, Eze 16:15, Eze 16:20, Eze 16:21, Eze 23:37-39; Deu 5:9, Deu 12:31; Isa 1:4 *marg. Zac 11:8; Rom 1:30, Rom 1:31
your mother: Eze 16:3
Geneva 1599
16:45 Thou [art] thy mother's daughter, that lotheth her husband and her children; and thou [art] the sister of thy (y) sisters, who lothed their husbands and their children: your mother [was] an Hittite, and your father an Amorite.
(y) That is, of Samaria and Sodom.
John Gill
16:45 Thou art thy mother's daughter,.... Exactly like her; they that have known the one must know the other. The Targum is,
"wherefore art thou become the daughter of the land of Canaan, to do according to the works of the people?''
that loatheth her husband and her children; a true character of an adulteress; and which agrees both with the mother the Canaanites, and with the daughter the Jews; who both despised, rejected, and forsook God their husband, Creator, and lawgiver, and sacrificed their children to idols; see Ezek 16:20;
and thou art the sister of thy sisters; the true genuine sister of them, Samaria and Sodom after mentioned; being not only allied to them in blood, more nearly to the one more remotely to the other, but exceedingly alike in manners, religion, and worship:
which loatheth their husbands and their children; as before:
your mother was an Hittite, and your father an Amorite; these the Israelites succeeded in their land, and followed their customs; See Gill on Ezek 16:3. The Targum is,
"was not your mother Sarah among the Hittites? and she did not do according to their works; and your father Abraham was among the Amorites, and he walked not in their counsels.''
John Wesley
16:45 Thou - The nation of the Jews. Thy mother's daughter - As much in thy inclinations, as for thy original. Loatheth - That was weary of the best husband.
Robert Jamieson, A. R. Fausset and David Brown
16:45 mother's . . . that loatheth her husband--that is, God ("haters of God," Rom 1:30); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchisedek, king of Salem, in Canaan, "priest of the most high God," Gen 14:18), but Canaan apostatized from it; this was what constituted the blackness of the Canaanites' guilt.
loathed . . . children--whom she put to death in honor of Saturn; a practice common among the Phœnicians.
sister of thy sisters--Thou art akin in guilt to Samaria and Sodom, to which thou art akin by birth. Moab and Ammon, the incestuous children of Lot, nephew of Abraham, Israel's progenitor, had their origin from Sodom; so Sodom might be called Judah's sister. Samaria, answering to the ten tribes of Israel, is, of course, sister to Judah.
16:4616:46: եւ քոյր ձեր երէց Շամրնի, ի՛նքն եւ դստերք իւր, որ բնակեալ է ՚ի ձախմէ քումմէ. եւ քոյր քո կրսեր, որ բնակեալ է ընդ աջմէ քումմէ, Սոդոմ եւ դստերք իւր[12517]։ [12517] Բազումք. Եւ քոյր ձեր երէց Շամրին։ Ոմանք յաւելուն. Եւ քոյր քո Քետացի կրտսեր։
46 Ձեր աւագ քոյրը Շամրինն[31] է, որ իր դուստրերի հետ բնակւում է քո ձախ կողմում, իսկ կրտսեր քոյրը՝ Սոդոմը, որ իր դուստրերի հետ բնակւում է քո աջ կողմում:[31] 31. Սամարիա:
46 Քու մեծ քոյրդ Սամարիան է, Որ իր աղջիկներովը քու ձախ կողմդ կը բնակի։Քեզմէ պզտիկ քոյրդ Սոդոմն է, Որ իր աղջիկներովը քու աջ կողմդ կը բնակի։
եւ քոյր [305]ձեր երէց` Շամրին, ինքն եւ դստերք իւր որ բնակեալ է ի ձախմէ քումմէ. եւ քոյր քո կրտսեր` որ բնակեալ է ընդ աջմէ քումմէ` Սոդոմ եւ դստերք իւր:

16:46: եւ քոյր ձեր երէց Շամրնի, ի՛նքն եւ դստերք իւր, որ բնակեալ է ՚ի ձախմէ քումմէ. եւ քոյր քո կրսեր, որ բնակեալ է ընդ աջմէ քումմէ, Սոդոմ եւ դստերք իւր[12517]։
[12517] Բազումք. Եւ քոյր ձեր երէց Շամրին։ Ոմանք յաւելուն. Եւ քոյր քո Քետացի կրտսեր։
46 Ձեր աւագ քոյրը Շամրինն[31] է, որ իր դուստրերի հետ բնակւում է քո ձախ կողմում, իսկ կրտսեր քոյրը՝ Սոդոմը, որ իր դուստրերի հետ բնակւում է քո աջ կողմում:
[31] 31. Սամարիա:
46 Քու մեծ քոյրդ Սամարիան է, Որ իր աղջիկներովը քու ձախ կողմդ կը բնակի։Քեզմէ պզտիկ քոյրդ Սոդոմն է, Որ իր աղջիկներովը քու աջ կողմդ կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
16:4616:46 Б{о}льшая же сестра твоя Самария, с дочерями своими живущая влево от тебя; а меньшая сестра твоя, живущая от тебя вправо, есть Содома с дочерями ее.
16:46 ἡ ο the ἀδελφὴ αδελφη sister ὑμῶν υμων your ἡ ο the πρεσβυτέρα πρεσβυτερος senior; older Σαμάρεια σαμαρεια Samareia; Samaria αὐτὴ αυτος he; him καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter αὐτῆς αυτος he; him ἡ ο the κατοικοῦσα κατοικεω settle ἐξ εκ from; out of εὐωνύμων ευωνυμος well-named; southerly σου σου of you; your καὶ και and; even ἡ ο the ἀδελφή αδελφη sister σου σου of you; your ἡ ο the νεωτέρα νεος new; young σου σου of you; your ἡ ο the κατοικοῦσα κατοικεω settle ἐκ εκ from; out of δεξιῶν δεξιος right σου σου of you; your Σοδομα σοδομα Sodoma; Sothoma καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter αὐτῆς αυτος he; him
16:46 וַ wa וְ and אֲחֹותֵ֨ךְ ʔᵃḥôṯˌēḵ אָחֹות sister הַ ha הַ the גְּדֹולָ֤ה ggᵊḏôlˈā גָּדֹול great שֹֽׁמְרֹון֙ šˈōmᵊrôn שֹׁמְרֹון Samaria הִ֣יא hˈî הִיא she וּ û וְ and בְנֹותֶ֔יהָ vᵊnôṯˈeʸhā בַּת daughter הַ ha הַ the יֹּושֶׁ֖בֶת yyôšˌeveṯ ישׁב sit עַל־ ʕal- עַל upon שְׂמֹאולֵ֑ךְ śᵊmôlˈēḵ שְׂמֹאל lefthand side וַ wa וְ and אֲחֹותֵ֞ךְ ʔᵃḥôṯˈēḵ אָחֹות sister הַ ha הַ the קְּטַנָּ֣ה qqᵊṭannˈā קָטָן small מִמֵּ֗ךְ mimmˈēḵ מִן from הַ ha הַ the יֹּושֶׁ֨בֶת֙ yyôšˈeveṯ ישׁב sit מִֽ mˈi מִן from ימִינֵ֔ךְ ymînˈēḵ יָמִין right-hand side סְדֹ֖ם sᵊḏˌōm סְדֹם Sodom וּ û וְ and בְנֹותֶֽיהָ׃ vᵊnôṯˈeʸhā בַּת daughter
16:46. et soror tua maior Samaria ipsa et filiae eius quae habitat ad sinistram tuam soror autem tua minor te quae habitat a dextris tuis Sodoma et filiae eiusAnd thy elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister that dwelleth at thy right hand is Sodom, and her daughters.
46. And thine elder sister is Samaria, that dwelleth at thy left hand, she and her daughters: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.
16:46. And your older sister is Samaria, she and her daughters are those who live to your left. But your younger sister, who lives to your right, is Sodom and her daughters.
16:46. And thine elder sister [is] Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, [is] Sodom and her daughters.
And thine elder sister [is] Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, [is] Sodom and her daughters:

16:46 Б{о}льшая же сестра твоя Самария, с дочерями своими живущая влево от тебя; а меньшая сестра твоя, живущая от тебя вправо, есть Содома с дочерями ее.
16:46
ο the
ἀδελφὴ αδελφη sister
ὑμῶν υμων your
ο the
πρεσβυτέρα πρεσβυτερος senior; older
Σαμάρεια σαμαρεια Samareia; Samaria
αὐτὴ αυτος he; him
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
αὐτῆς αυτος he; him
ο the
κατοικοῦσα κατοικεω settle
ἐξ εκ from; out of
εὐωνύμων ευωνυμος well-named; southerly
σου σου of you; your
καὶ και and; even
ο the
ἀδελφή αδελφη sister
σου σου of you; your
ο the
νεωτέρα νεος new; young
σου σου of you; your
ο the
κατοικοῦσα κατοικεω settle
ἐκ εκ from; out of
δεξιῶν δεξιος right
σου σου of you; your
Σοδομα σοδομα Sodoma; Sothoma
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
αὐτῆς αυτος he; him
16:46
וַ wa וְ and
אֲחֹותֵ֨ךְ ʔᵃḥôṯˌēḵ אָחֹות sister
הַ ha הַ the
גְּדֹולָ֤ה ggᵊḏôlˈā גָּדֹול great
שֹֽׁמְרֹון֙ šˈōmᵊrôn שֹׁמְרֹון Samaria
הִ֣יא hˈî הִיא she
וּ û וְ and
בְנֹותֶ֔יהָ vᵊnôṯˈeʸhā בַּת daughter
הַ ha הַ the
יֹּושֶׁ֖בֶת yyôšˌeveṯ ישׁב sit
עַל־ ʕal- עַל upon
שְׂמֹאולֵ֑ךְ śᵊmôlˈēḵ שְׂמֹאל lefthand side
וַ wa וְ and
אֲחֹותֵ֞ךְ ʔᵃḥôṯˈēḵ אָחֹות sister
הַ ha הַ the
קְּטַנָּ֣ה qqᵊṭannˈā קָטָן small
מִמֵּ֗ךְ mimmˈēḵ מִן from
הַ ha הַ the
יֹּושֶׁ֨בֶת֙ yyôšˈeveṯ ישׁב sit
מִֽ mˈi מִן from
ימִינֵ֔ךְ ymînˈēḵ יָמִין right-hand side
סְדֹ֖ם sᵊḏˌōm סְדֹם Sodom
וּ û וְ and
בְנֹותֶֽיהָ׃ vᵊnôṯˈeʸhā בַּת daughter
16:46. et soror tua maior Samaria ipsa et filiae eius quae habitat ad sinistram tuam soror autem tua minor te quae habitat a dextris tuis Sodoma et filiae eius
And thy elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister that dwelleth at thy right hand is Sodom, and her daughters.
16:46. And your older sister is Samaria, she and her daughters are those who live to your left. But your younger sister, who lives to your right, is Sodom and her daughters.
16:46. And thine elder sister [is] Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, [is] Sodom and her daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46. Самария названа старшей сестрой Иерусалима, а Содом младшей не по древности этих городов и царств (тогда было бы наоборот), а по величине территории и по степени исторического значения. Влево - на север, вправо - на юг, так как страны света считаются с востока, если обратить к нему лицо. Дочери Самарии и Содома - подчиненные им города и местности, причем под дочерьми Содома могут разуметься и аммонитско-моавитские города.
Adam Clarke: Commentary on the Bible - 1831
16:46: Thine elder sister is Samaria, she and her daughters that dwell at thy left - It is supposed that the prophet by Sodom in this place means the Israelites that dwelt beyond Jordan, in the land or the Moabites and Ammonites; or rather of the Moabites and Ammonites themselves. Literally, Sodom could not be called the younger sister of Jerusalem, as it existed before Jerusalem had a name. In looking east from Jerusalem, Samaria was on the left, and Sodom on the right hand; that is, the first was on the north, the second on the south of Jerusalem.
Albert Barnes: Notes on the Bible - 1834
16:46: The temple looked to the east. Samaria was on its left, and Sodom on its right hand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:46: elder: Eze 16:51, Eze 23:4, Eze 23:11, Eze 23:31-33; Jer 3:8-11; Mic 1:5
thy younger sister: Heb. thy sister lesser than thou, Eze 16:48, Eze 16:49, Eze 16:53-56, Eze 16:61; Gen 13:11-13, Gen 18:20-33, Gen 19:24, Gen 19:25; Deu 29:23, Deu 32:32; Isa 1:9, Isa 1:10; Jer 23:14; Lam 4:6 *marg. Luk 17:28-30; Pe2 2:6; Jde 1:7; Rev 11:8
her daughters: Eze 16:27 *marg. Eze 26:6; Gen 14:8, Gen 19:29; Hos 11:8
Geneva 1599
16:46 And thy elder sister [is] Samaria, she and her (z) daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, [is] Sodom and her daughters.
(z) That is, her cities.
John Gill
16:46 And thine elder sister is Samaria,.... The metropolis of the ten tribes; "sister" to the Jews, because of the same descent, having one and the same father; the "elder" or "greater" (x), because more in number and power; the kingdom of Israel consisted of ten tribes, and the kingdom of Judah but of two; and the ten tribes also were the first in the apostasy from the true worship of God:
she and her daughters that dwell at thy left hand; as Samaria the sister was the metropolis of the ten tribes, her daughters are the other cities and towns belonging thereunto; and so the Targum renders it, she and her villages; these were situated to the north of the land of Israel, as Judah was to the south, which with the Jews were left and right; as a man standing with his face to the east has the north on his left and the south on his right side:
and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters; where Lot the kinsman of Abraham lived, and from whom sprung the Ammonites and Moabites. Sodom was a lesser kingdom than that of Judah, and which lay to the south; that is, to the right of it; even that and the other cities, which perished with it, called her daughters, as Admah, Zeboim, &c.
(x) "major", V. L. Pagninus, Junius & Tremellius, Piscator, Cocceius.
John Wesley
16:46 Thine elder sister - The greater for power, riches, and numbers of people. Her daughters - The lesser cities of the kingdom of Israel. Thy left hand - Northward as you look toward the east. Thy younger sister - Which was smaller and less populous. Thy right hand - Southward from Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
16:46 elder sister . . . Samaria--older than Sodom, to whom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Samaria, her "elder sister" [GROTIUS]. Samaria is called the "elder," because in a moral respect more nearly related to Judah [FAIRBAIRN]. Samaria had made the calves at Dan and Beth-el in imitation of the cherubim.
her daughters--the inferior towns subject to Samaria (compare Num 21:25, Margin).
left--The Orientals faced the east in marking the directions of the sky; thus the north was "left," the south "right."
Sodom . . . daughters--Ammon and Moab, offshoots from Sodom; also the towns subject to it.
16:4716:47: Սակայն ո՛չ եւս ըստ ճանապարհաց նոցա գնացեր, եւ ո՛չ ըստ անօրէնութեանց նոցա արարեր. զի փոքր մի առաւե՛լ գտար քան զնոսա յամենայն ճանապարհս քո[12518]։ [12518] Ոմանք. Սակայն եւ ոչ ըստ ճա՛՛։
47 Սակայն դու նրանց ճանապարհով չընթացար, ոչ էլ նրանց անօրէնութիւններին հետեւեցիր, այլ դու քո ընթացքի մէջ փոքր-ինչ աւելի առաջ գնացիր:
47 Դուն անոնց ճամբաներուն մէջ չքալեցիր, Անոնց պղծութիւններուն պէս չըրիր. Հապա որպէս թէ անոնց ըրածը պզտիկ ու չնչին էր, Դուն քու բոլոր ճամբաներուդ մէջ անոնցմէ աւելի ապականեցար։
Սակայն եւ ոչ ըստ ճանապարհաց նոցա գնացեր, եւ ոչ ըստ անօրէնութեանց նոցա արարեր. [306]զի փոքր մի`` առաւել գտար քան զնոսա յամենայն ճանապարհս քո:

16:47: Սակայն ո՛չ եւս ըստ ճանապարհաց նոցա գնացեր, եւ ո՛չ ըստ անօրէնութեանց նոցա արարեր. զի փոքր մի առաւե՛լ գտար քան զնոսա յամենայն ճանապարհս քո[12518]։
[12518] Ոմանք. Սակայն եւ ոչ ըստ ճա՛՛։
47 Սակայն դու նրանց ճանապարհով չընթացար, ոչ էլ նրանց անօրէնութիւններին հետեւեցիր, այլ դու քո ընթացքի մէջ փոքր-ինչ աւելի առաջ գնացիր:
47 Դուն անոնց ճամբաներուն մէջ չքալեցիր, Անոնց պղծութիւններուն պէս չըրիր. Հապա որպէս թէ անոնց ըրածը պզտիկ ու չնչին էր, Դուն քու բոլոր ճամբաներուդ մէջ անոնցմէ աւելի ապականեցար։
zohrab-1805▾ eastern-1994▾ western am▾
16:4716:47 Но ты и не их путями ходила и не по их мерзостям поступала; этого было мало: ты поступала развратнее их на всех путях твоих.
16:47 καὶ και and; even οὐδ᾿ ουδε not even; neither ὧς ως.1 as; how ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him ἐπορεύθης πορευομαι travel; go οὐδὲ ουδε not even; neither κατὰ κατα down; by τὰς ο the ἀνομίας ανομια lawlessness αὐτῶν αυτος he; him ἐποίησας ποιεω do; make παρὰ παρα from; by μικρὸν μικρος little; small καὶ και and; even ὑπέρκεισαι υπερκειμαι he; him ἐν εν in πάσαις πας all; every ταῖς ο the ὁδοῖς οδος way; journey σου σου of you; your
16:47 וְ wᵊ וְ and לֹ֤א lˈō לֹא not בְ vᵊ בְּ in דַרְכֵיהֶן֙ ḏarᵊḵêhˌen דֶּרֶךְ way הָלַ֔כְתְּ hālˈaḵt הלך walk וּ û וְ and בְ vᵊ בְּ in תֹועֲבֹֽותֵיהֶ֖ן ṯôʕᵃvˈôṯêhˌen תֹּועֵבָה abomination עָשִׂ֑יתעשׂיתי *ʕāśˈîṯ עשׂה make כִּ ki כְּ as מְעַ֣ט mᵊʕˈaṭ מְעַט little קָ֔ט qˈāṭ קָט [uncertain] וַ wa וְ and תַּשְׁחִ֥תִי ttašḥˌiṯî שׁחת destroy מֵהֵ֖ן mēhˌēn מִן from בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכָֽיִךְ׃ dᵊrāḵˈāyiḵ דֶּרֶךְ way
16:47. sed nec in viis earum ambulasti neque secundum scelera earum fecisti pauxillum minus paene sceleratiora fecisti illis in omnibus viis tuisBut neither hast thou walked in their ways, nor hast thou done a little less than they according to their wickednesses: thou hast done almost more wicked things than they in all thy ways.
47. Yet hast thou not walked in their ways, nor done after their abominations; but, as a very little , thou wast more corrupt than they in all thy ways.
16:47. But neither have you walked in their ways. For you have done only a little less compared to their wickedness. You have acted almost more wickedly, in all your ways, than they have acted.
16:47. Yet hast thou not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.
Yet hast thou not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways:

16:47 Но ты и не их путями ходила и не по их мерзостям поступала; этого было мало: ты поступала развратнее их на всех путях твоих.
16:47
καὶ και and; even
οὐδ᾿ ουδε not even; neither
ὧς ως.1 as; how
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτῶν αυτος he; him
ἐπορεύθης πορευομαι travel; go
οὐδὲ ουδε not even; neither
κατὰ κατα down; by
τὰς ο the
ἀνομίας ανομια lawlessness
αὐτῶν αυτος he; him
ἐποίησας ποιεω do; make
παρὰ παρα from; by
μικρὸν μικρος little; small
καὶ και and; even
ὑπέρκεισαι υπερκειμαι he; him
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ὁδοῖς οδος way; journey
σου σου of you; your
16:47
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
בְ vᵊ בְּ in
דַרְכֵיהֶן֙ ḏarᵊḵêhˌen דֶּרֶךְ way
הָלַ֔כְתְּ hālˈaḵt הלך walk
וּ û וְ and
בְ vᵊ בְּ in
תֹועֲבֹֽותֵיהֶ֖ן ṯôʕᵃvˈôṯêhˌen תֹּועֵבָה abomination
עָשִׂ֑יתעשׂיתי
*ʕāśˈîṯ עשׂה make
כִּ ki כְּ as
מְעַ֣ט mᵊʕˈaṭ מְעַט little
קָ֔ט qˈāṭ קָט [uncertain]
וַ wa וְ and
תַּשְׁחִ֥תִי ttašḥˌiṯî שׁחת destroy
מֵהֵ֖ן mēhˌēn מִן from
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
דְּרָכָֽיִךְ׃ dᵊrāḵˈāyiḵ דֶּרֶךְ way
16:47. sed nec in viis earum ambulasti neque secundum scelera earum fecisti pauxillum minus paene sceleratiora fecisti illis in omnibus viis tuis
But neither hast thou walked in their ways, nor hast thou done a little less than they according to their wickednesses: thou hast done almost more wicked things than they in all thy ways.
16:47. But neither have you walked in their ways. For you have done only a little less compared to their wickedness. You have acted almost more wickedly, in all your ways, than they have acted.
16:47. Yet hast thou not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47. “Этого было мало” - предположительный перевод неясного евр. выражения; правильнее, кажется, у LXX: para mikron, слав. “поне мало”, “почти”. Иерусалим поступал почти хуже Самарии и Содома. Действительно, без такого ограничения обвинение могло бы быть преувеличенным.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:47: as if that were a very little thing: or, that was loathed as a small thing, Eze 8:17; Kg1 16:31
thou wast: Eze 16:48, Eze 16:51, Eze 5:6, Eze 5:7; Kg2 21:9, Kg2 21:16; Joh 15:21, Joh 15:22; Co1 5:1
Geneva 1599
16:47 Yet hast thou (a) not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.
(a) But done far worse.
John Gill
16:47 Yet hast thou not walked after their ways,.... But in ways more evil; were not content to keep pace with them, and do as they did; but outwent them, outstripped them in wickedness:
nor done after their abominations; but committed greater abominations than they did; sins of a more heinous nature, and attended with more aggravated circumstances; having more power and wealth, more Wisdom and understanding; the means of grace, the word and ordinances of God:
but, as if that were a very little thing; to commit the sins that Samaria and Sodom did: or, "it was loathing to thee as a little thing" (a); they despised and loathed their sins as too mean and little, and not flagitious and enormous, or bold and daring enough to be committed; and looked upon them, with contempt, as sneaking sinners, that had no soul nor spirit in them, or taste for sinful pleasures, in comparison of them: or the sense is, it would have been a little thing, comparatively speaking, had they only walked after the ways and abominations of Samaria and Sodom, and stopped there; but they had greatly exceeded them; and so the Targum,
"if thou hadst walked in their ways, and done according to their abominations, thy sin had been small.''
Kimchi interprets it of a small time that the Jews continued in the ways and worship of God, after the captivity of the ten tribes, which were carried away in the sixth year of Hezekiah; so that there were but three and twenty years left of his reign, when his son Manasseh succeeded him, and was more wicked than all before him; and these three and twenty years are the little time here spoken of and within a very little time, and
thou wast corrupted more than they in all their ways; this explains what is meant by not walking after their ways and abominations; they were greater sinners than they; more corrupt in their principles and practices; more hardened in them, and more difficult to be reclaimed from them; see Mt 11:23.
(a) "tanquam parvum, fastidio fuit hoc", Junius & Tremellius, Piscator, Polanus; "velut parum fastidi", Starckius.
John Wesley
16:47 Not walked after their ways - For they, all things considered, were less sinners than thou. Nor done - Their doings were abominable, but thine have been worse.
Robert Jamieson, A. R. Fausset and David Brown
16:47 their abominations--Milcom and Chemosh, the "abominations of Ammon and Moab" (3Kings 11:5, 3Kings 11:7).
corrupted more than they--So it is expressly recorded of Manasseh (4Kings 21:9).
16:4816:48: Կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր՝ եթէ արար ինչ աւելի Սոդոմ քոյրն քո, ի՛նքն եւ դստերք իւր, քան զոր արարեր դո՛ւ եւ դստերք քո։
48 Վկայ եմ, - ասում է Ամենակալ Տէրը, - որ քո քոյրը՝ Սոդոմը, եւ նրա դուստրերը հազիւ թէ աւելին արեցին, քան դու եւ քո դուստրերը:
48 Ես կենդանի եմ, կ’ըսէ Տէր Եհովան, Որ քու քոյրդ Սոդոմը, ինք ու իր աղջիկները, այնպէս չըրին, Ինչպէս դուն ու քու աղջիկներդ ըրիք։
Կենդանի եմ ես, ասէ Ադոնայի Տէր, եթէ արար [307]ինչ աւելի`` Սոդոմ քոյրն քո` ինքն եւ դստերք իւր, [308]քան զոր`` արարեր դու եւ դստերք քո:

16:48: Կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր՝ եթէ արար ինչ աւելի Սոդոմ քոյրն քո, ի՛նքն եւ դստերք իւր, քան զոր արարեր դո՛ւ եւ դստերք քո։
48 Վկայ եմ, - ասում է Ամենակալ Տէրը, - որ քո քոյրը՝ Սոդոմը, եւ նրա դուստրերը հազիւ թէ աւելին արեցին, քան դու եւ քո դուստրերը:
48 Ես կենդանի եմ, կ’ըսէ Տէր Եհովան, Որ քու քոյրդ Սոդոմը, ինք ու իր աղջիկները, այնպէս չըրին, Ինչպէս դուն ու քու աղջիկներդ ըրիք։
zohrab-1805▾ eastern-1994▾ western am▾
16:4816:48 Живу Я, говорит Господь Бог; Содома, сестра твоя, не делала того сама и ее дочери, что делала ты и дочери твои.
16:48 ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master εἰ ει if; whether πεποίηκεν ποιεω do; make Σοδομα σοδομα Sodoma; Sothoma ἡ ο the ἀδελφή αδελφη sister σου σου of you; your αὐτὴ αυτος he; him καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter αὐτῆς αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means ἐποίησας ποιεω do; make σὺ συ you καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter σου σου of you; your
16:48 חַי־ ḥay- חַי alive אָ֗נִי ʔˈānî אֲנִי i נְאֻם֙ nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH אִם־ ʔim- אִם if עָֽשְׂתָה֙ ʕˈāśᵊṯā עשׂה make סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom אֲחֹותֵ֔ךְ ʔᵃḥôṯˈēḵ אָחֹות sister הִ֖יא hˌî הִיא she וּ û וְ and בְנֹותֶ֑יהָ vᵊnôṯˈeʸhā בַּת daughter כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֔ית ʕāśˈîṯ עשׂה make אַ֖תְּ ʔˌat אַתְּ you וּ û וְ and בְנֹותָֽיִךְ׃ vᵊnôṯˈāyiḵ בַּת daughter
16:48. vivo ego dicit Dominus Deus quia non fecit Sodoma soror tua ipsa et filiae eius sicut fecisti tu et filiae tuaeAs I live, saith the Lord God, thy sister Sodom herself, and her daughters, have not done as thou hast done, and thy daughters.
48. As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.
16:48. As I live, says the Lord God, your sister Sodom herself, and her daughters, have not done as you and your daughters have done.
16:48. [As] I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.
I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters:

16:48 Живу Я, говорит Господь Бог; Содома, сестра твоя, не делала того сама и ее дочери, что делала ты и дочери твои.
16:48
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
εἰ ει if; whether
πεποίηκεν ποιεω do; make
Σοδομα σοδομα Sodoma; Sothoma
ο the
ἀδελφή αδελφη sister
σου σου of you; your
αὐτὴ αυτος he; him
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
αὐτῆς αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησας ποιεω do; make
σὺ συ you
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
σου σου of you; your
16:48
חַי־ ḥay- חַי alive
אָ֗נִי ʔˈānî אֲנִי i
נְאֻם֙ nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
אִם־ ʔim- אִם if
עָֽשְׂתָה֙ ʕˈāśᵊṯā עשׂה make
סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom
אֲחֹותֵ֔ךְ ʔᵃḥôṯˈēḵ אָחֹות sister
הִ֖יא hˌî הִיא she
וּ û וְ and
בְנֹותֶ֑יהָ vᵊnôṯˈeʸhā בַּת daughter
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֔ית ʕāśˈîṯ עשׂה make
אַ֖תְּ ʔˌat אַתְּ you
וּ û וְ and
בְנֹותָֽיִךְ׃ vᵊnôṯˈāyiḵ בַּת daughter
16:48. vivo ego dicit Dominus Deus quia non fecit Sodoma soror tua ipsa et filiae eius sicut fecisti tu et filiae tuae
As I live, saith the Lord God, thy sister Sodom herself, and her daughters, have not done as thou hast done, and thy daughters.
16:48. As I live, says the Lord God, your sister Sodom herself, and her daughters, have not done as you and your daughters have done.
16:48. [As] I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48. Клятва потребовалась, так как утверждается неимоверное, ср. Мф XI:21: и д. “Сестра твоя”, - добавление, сильное своею не необходимостью.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:48: Mat 10:15, Mat 11:24; Mar 6:11; Luk 10:12; Act 7:52
John Gill
16:48 As I live, saith the Lord God,.... This is an oath, which the Lord God swore; who, because he could swear by no greater, he swore by himself, by his life; and this he did to confirm what he had and was about to say, that the sins of Judah were greater than those of Samaria and Sodom; which might not be easily believed, but it was as true as he was the living God:
Sodom thy sister hath, or done, she nor her daughters, as thou hast done, thou and thy daughters; that is, the inhabitants of Sodom, and of the villages adjacent, as the Targum, had not committed such gross iniquities as the inhabitants of Jerusalem, and of the towns and villages about it, and of other cities of Judah.
Robert Jamieson, A. R. Fausset and David Brown
16:48 Sodom-- (Mt 11:24). Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in the midst of such higher privileges, and such solemn warnings; a fortiori, the guilt of unbelievers in the midst of the highest of all lights, namely, the Gospel, is the greatest.
16:4916:49: Բայց ա՛յս է անօրէնութիւն Սոդոմայ քեռ քոյ. ամբարտաւանութիւն, ՚ի լիութեան հացի եւ յըղփութեան գինւոյ՝ փափկանայր ինքն եւ դստերք իւր. այնո՛ւ առաւել էր ինքն եւ դստերք իւր։ Եւ ձեռն յաղքատն եւ ՚ի տնանկն ո՛չ կարկառէին[12519]. [12519] Բազումք. Բայց այս էր տնօ՛՛։
49 Քո քրոջ՝ Սոդոմի անօրէնութիւնն այս էր՝ ամբարտաւանութիւն, հացով լիացածութիւն, գինու մէջ յղփացածութիւն: Մեղկ կեանք էին վարում ինքն էլ, դուստրերն էլ: Դրա մէջ էին խրուած ինքն էլ, դուստրերն էլ: Ձեռք չէին մեկնում աղքատին ու տնանկին,
49 Ահա քու քրոջդ Սոդոմին անօրէնութիւնը այս էր։Անիկա իր աղջիկներովը Հպարտութիւն, հացի կշտութիւն ու անհոգ հանգստութիւն ունեցաւ, Բայց աղքատին ու տնանկին չօգնեցին։
Բայց այս էր անօրէնութիւն Սոդոմայ քեռ քո. ամբարտաւանութիւն, [309]ի լիութեան հացի եւ յղփութեան գինւոյ` փափկանայր ինքն եւ դստերք իւր. այնու առաւել էր ինքն եւ դստերք իւր``, եւ ձեռն յաղքատն եւ ի տնանկն ոչ կարկառէին:

16:49: Բայց ա՛յս է անօրէնութիւն Սոդոմայ քեռ քոյ. ամբարտաւանութիւն, ՚ի լիութեան հացի եւ յըղփութեան գինւոյ՝ փափկանայր ինքն եւ դստերք իւր. այնո՛ւ առաւել էր ինքն եւ դստերք իւր։ Եւ ձեռն յաղքատն եւ ՚ի տնանկն ո՛չ կարկառէին[12519].
[12519] Բազումք. Բայց այս էր տնօ՛՛։
49 Քո քրոջ՝ Սոդոմի անօրէնութիւնն այս էր՝ ամբարտաւանութիւն, հացով լիացածութիւն, գինու մէջ յղփացածութիւն: Մեղկ կեանք էին վարում ինքն էլ, դուստրերն էլ: Դրա մէջ էին խրուած ինքն էլ, դուստրերն էլ: Ձեռք չէին մեկնում աղքատին ու տնանկին,
49 Ահա քու քրոջդ Սոդոմին անօրէնութիւնը այս էր։Անիկա իր աղջիկներովը Հպարտութիւն, հացի կշտութիւն ու անհոգ հանգստութիւն ունեցաւ, Բայց աղքատին ու տնանկին չօգնեցին։
zohrab-1805▾ eastern-1994▾ western am▾
16:4916:49 Вот в чем было беззаконие Содомы, сестры твоей и дочерей ее: в гордости, пресыщении и праздности, и она руки бедного и нищего не поддерживала.
16:49 πλὴν πλην besides; only τοῦτο ουτος this; he τὸ ο the ἀνόμημα ανομημα Sodoma; Sothoma τῆς ο the ἀδελφῆς αδελφη sister σου σου of you; your ὑπερηφανία υπερηφανια pride ἐν εν in πλησμονῇ πλησμονη repletion; satisfaction ἄρτων αρτος bread; loaves καὶ και and; even ἐν εν in εὐθηνίᾳ ευθηνια wine ἐσπατάλων σπαταλαω self-gratifying αὐτὴ αυτος he; him καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter αὐτῆς αυτος he; him τοῦτο ουτος this; he ὑπῆρχεν υπαρχω happen to be; belong αὐτῇ αυτος he; him καὶ και and; even ταῖς ο the θυγατράσιν θυγατηρ daughter αὐτῆς αυτος he; him καὶ και and; even χεῖρα χειρ hand πτωχοῦ πτωχος bankrupt; beggarly καὶ και and; even πένητος πενης poor οὐκ ου not ἀντελαμβάνοντο αντιλαμβανω relieve; lay hold of
16:49 הִנֵּה־ hinnē- הִנֵּה behold זֶ֣ה zˈeh זֶה this הָיָ֔ה hāyˈā היה be עֲוֹ֖ן ʕᵃwˌōn עָוֹן sin סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom אֲחֹותֵ֑ךְ ʔᵃḥôṯˈēḵ אָחֹות sister גָּאֹ֨ון gāʔˌôn גָּאֹון height שִׂבְעַת־ śivʕaṯ- שָׂבְעָה satiety לֶ֜חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and שַׁלְוַ֣ת šalwˈaṯ שַׁלְוָה ease הַשְׁקֵ֗ט hašqˈēṭ שׁקט be at peace הָ֤יָה hˈāyā היה be לָהּ֙ lˌāh לְ to וְ wᵊ וְ and לִ li לְ to בְנֹותֶ֔יהָ vᵊnôṯˈeʸhā בַּת daughter וְ wᵊ וְ and יַד־ yaḏ- יָד hand עָנִ֥י ʕānˌî עָנִי humble וְ wᵊ וְ and אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor לֹ֥א lˌō לֹא not הֶחֱזִֽיקָה׃ heḥᵉzˈîqā חזק be strong
16:49. ecce haec fuit iniquitas Sodomae sororis tuae superbia saturitas panis et abundantia et otium ipsius et filiarum eius et manum egeno et pauperi non porrigebantBehold this was the iniquity of Sodom thy sister, pride, fulness of bread, and abundance, and the idleness of her, and of her daughters: and they did not put forth their hand to the needy, and the poor.
49. Behold, this was the iniquity of thy sister Sodom; pride, fulness of bread, and prosperous ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy.
16:49. Behold, this was the iniquity of Sodom, your sister: arrogance, indulgence in bread and abundance, and the idleness of her and her daughters; and they did not reach out their hand to the needy and the poor.
16:49. Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.
Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy:

16:49 Вот в чем было беззаконие Содомы, сестры твоей и дочерей ее: в гордости, пресыщении и праздности, и она руки бедного и нищего не поддерживала.
16:49
πλὴν πλην besides; only
τοῦτο ουτος this; he
τὸ ο the
ἀνόμημα ανομημα Sodoma; Sothoma
τῆς ο the
ἀδελφῆς αδελφη sister
σου σου of you; your
ὑπερηφανία υπερηφανια pride
ἐν εν in
πλησμονῇ πλησμονη repletion; satisfaction
ἄρτων αρτος bread; loaves
καὶ και and; even
ἐν εν in
εὐθηνίᾳ ευθηνια wine
ἐσπατάλων σπαταλαω self-gratifying
αὐτὴ αυτος he; him
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
αὐτῆς αυτος he; him
τοῦτο ουτος this; he
ὑπῆρχεν υπαρχω happen to be; belong
αὐτῇ αυτος he; him
καὶ και and; even
ταῖς ο the
θυγατράσιν θυγατηρ daughter
αὐτῆς αυτος he; him
καὶ και and; even
χεῖρα χειρ hand
πτωχοῦ πτωχος bankrupt; beggarly
καὶ και and; even
πένητος πενης poor
οὐκ ου not
ἀντελαμβάνοντο αντιλαμβανω relieve; lay hold of
16:49
הִנֵּה־ hinnē- הִנֵּה behold
זֶ֣ה zˈeh זֶה this
הָיָ֔ה hāyˈā היה be
עֲוֹ֖ן ʕᵃwˌōn עָוֹן sin
סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom
אֲחֹותֵ֑ךְ ʔᵃḥôṯˈēḵ אָחֹות sister
גָּאֹ֨ון gāʔˌôn גָּאֹון height
שִׂבְעַת־ śivʕaṯ- שָׂבְעָה satiety
לֶ֜חֶם lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
שַׁלְוַ֣ת šalwˈaṯ שַׁלְוָה ease
הַשְׁקֵ֗ט hašqˈēṭ שׁקט be at peace
הָ֤יָה hˈāyā היה be
לָהּ֙ lˌāh לְ to
וְ wᵊ וְ and
לִ li לְ to
בְנֹותֶ֔יהָ vᵊnôṯˈeʸhā בַּת daughter
וְ wᵊ וְ and
יַד־ yaḏ- יָד hand
עָנִ֥י ʕānˌî עָנִי humble
וְ wᵊ וְ and
אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor
לֹ֥א lˌō לֹא not
הֶחֱזִֽיקָה׃ heḥᵉzˈîqā חזק be strong
16:49. ecce haec fuit iniquitas Sodomae sororis tuae superbia saturitas panis et abundantia et otium ipsius et filiarum eius et manum egeno et pauperi non porrigebant
Behold this was the iniquity of Sodom thy sister, pride, fulness of bread, and abundance, and the idleness of her, and of her daughters: and they did not put forth their hand to the needy, and the poor.
16:49. Behold, this was the iniquity of Sodom, your sister: arrogance, indulgence in bread and abundance, and the idleness of her and her daughters; and they did not reach out their hand to the needy and the poor.
16:49. Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
49. “Сестры твоей”, см. 48: ст., но здесь добавление еще более ненужное. “В гордости, пресыщении и праздности”. Греч. точнее: “гордость в обилии (слав. “в сытости”) хлеба и в благополучии (слав. “во изобилии вина”) роскошничала она и дочери ее”. Гордость происходила именно от необыкновенного богатства страны, которое вызвало роскошь. Причина для гибели Содома указывается не вполне тожественная с Быт, но это потому что пророк говорит о ней в приложении к евреям и смотрит на корень зла. - “Руки бедного и нищего не поддерживала”. Замечательно значение, какое пророк придает благотворительности.
Adam Clarke: Commentary on the Bible - 1831
16:49: This was the iniquity of thy sister Sodom - If we are to take this place literally, Sodom was guilty of other crimes besides that for which she appears to have been especially punished; in addition to her unnatural crime, She is charged with pride, luxury, idleness, and uncharitableness; and these were sufficient to sink any city to the bottomless pit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:49: pride: Eze 28:2, Eze 28:9, Eze 28:17, Eze 29:3; Gen 19:9; Psa 138:6; Pro 16:5, Pro 16:18, Pro 18:12, Pro 21:4; Isa 3:9; Isa 16:6; Dan 4:30, Dan 4:37, Dan 5:23; Oba 1:3; Pe1 5:5
fulness: Gen 13:10, Gen 18:20; Deu 32:15; Isa 22:13, Isa 22:14; Amo 6:3-6; Luk 12:16-20; Luk 16:19, Luk 17:28, Luk 21:34
neither: Eze 18:12; Pro 21:13; Isa 3:14, Isa 3:15; Amo 5:11, Amo 5:12, Amo 8:4-6; Mic 3:2-4; Luk 16:20, Luk 16:21
Geneva 1599
16:49 Behold, this was the iniquity of thy sister Sodom, (b) pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.
(b) He alleges these four vices, pride, excess, idleness and contempt of the poor as four principal causes of such abomination, wherefore they were so horribly punished, (Gen 19:24).
John Gill
16:49 Behold, this was the iniquity of thy sister Sodom,.... Namely, the first after mentioned, the source and spring of the rest; the causes and means of which are declared; and the same, as is suggested, was the sin of Jerusalem: namely,
pride; which was the sin of the devils, and the cause of their ruin; the sin of our first parents, by which they fell, and destroyed themselves, and their posterity; and is the prevailing, governing, sin of human nature: it has been the ruin of kingdoms and states, of cities and particular persons; a sin hateful to God, and destructive to man:
fulness of bread; the land of Sodom was very fruitful before it was destroyed; it was like the garden of the Lord, Gen 13:10; it brought forth plentifully, so that there was great fulness of provision, of all sorts of food, which is meant by bread: this, considered in itself, was not sinful, but a blessing; it was the Lord's mercy and goodness to them that they had such plenty; but it was their sin that they abused it; luxury and intemperance, eating and drinking to excess, are here meant; which led on to that sin, and kindled the flames of it, and were the fuel to it, which has its name from them; and, besides, this fulness of good things enjoyed by them was the source of their pride, and served to increase that, as before mentioned:
and abundance of idleness was in her and in her daughters; or, "peace of rest" (b); prosperity and ease, security and quietness, at leisure, and without labour; two words are used to express the same thing, and to denote, as Kimchi observes, the abundance of it: sloth and idleness, as they often arise from the goodness and fruitfulness of a country, said fulness of provision, so they are the cause of much sin and wickedness; for, if persons are not employed in some business or another, either of the head or hand, they will be doing evil:
neither did she strengthen the hands of the poor and needy; though she had such abundance of food to supply them with, and so much leisure to attend to their distress; but her pride would not suffer her to do it; and she was too idle and slothful to regard such service; perhaps more is intended than is expressed; that she weakened the hands of the poor and needy, and cruelly oppressed them; which is often done by proud men, in great affluence and at leisure, which they abuse to bad purposes.
(b) "quies otii, vel otium quietas"; so some in Vatablus; "prosperitas otii", Castalio; "tranquillitas quietas", Starckius.
John Wesley
16:49 This was - The fountain and occasion of all. Fulness of bread - Excess in eating and drinking. Strengthen - She refused to help strangers.
Robert Jamieson, A. R. Fausset and David Brown
16:49 pride--inherited by Moab, her offspring (Is 16:6; Jer 48:26), and by Ammon (Jer 49:4). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (Gen 13:10), and producing "idleness."
abundance of idleness--literally, "the secure carelessness of ease" or idleness.
neither did she strengthen . . . the poor--Pride is always cruel; it arrogates to itself all things, and despises brethren, for whose needs it therefore has no feeling; as Moab had not for the outcast Jews (Is 16:3-4; Jer 48:27; Lk 16:19-21; Jas 5:1-5).
16:5016:50: մեծամտէին եւ գործէին զանօրէնութիւն առաջի իմ. իբրեւ զայն տեսի՝ բարձի զնոսա[12520]։ [12520] Ոմանք. Եւ իբրեւ զայն տե՛՛։
50 մեծամտանում էին ու իմ առաջ անօրէնութիւններ անում: Ու երբ դա տեսայ՝ մէջտեղից վերացրի նրանց:
50 Հպարտացան եւ իմ առջեւս պղծութիւն ըրին։Զանոնք տեսածիս պէս մէկդի տարի։
Մեծամտէին եւ գործէին զանօրէնութիւն առաջի իմ. իբրեւ զայն տեսի` բարձի զնոսա:

16:50: մեծամտէին եւ գործէին զանօրէնութիւն առաջի իմ. իբրեւ զայն տեսի՝ բարձի զնոսա[12520]։
[12520] Ոմանք. Եւ իբրեւ զայն տե՛՛։
50 մեծամտանում էին ու իմ առաջ անօրէնութիւններ անում: Ու երբ դա տեսայ՝ մէջտեղից վերացրի նրանց:
50 Հպարտացան եւ իմ առջեւս պղծութիւն ըրին։Զանոնք տեսածիս պէս մէկդի տարի։
zohrab-1805▾ eastern-1994▾ western am▾
16:5016:50 И возгордились они, и делали мерзости пред лицем Моим, и, увидев это, Я отверг их.
16:50 καὶ και and; even ἐμεγαλαύχουν μεγαλαυχεω brag greatly καὶ και and; even ἐποίησαν ποιεω do; make ἀνομήματα ανομημα in the face; facing μου μου of me; mine καὶ και and; even ἐξῆρα εξαιρω lift out / up; remove αὐτάς αυτος he; him καθὼς καθως just as / like εἶδον οραω view; see
16:50 וַֽ wˈa וְ and תִּגְבְּהֶ֔ינָה ttiḡbᵊhˈeʸnā גָּבַהּ be high וַ wa וְ and תַּעֲשֶׂ֥ינָה ttaʕᵃśˌeʸnā עשׂה make תֹועֵבָ֖ה ṯôʕēvˌā תֹּועֵבָה abomination לְ lᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face וָ wā וְ and אָסִ֥יר ʔāsˌîr סור turn aside אֶתְהֶ֖ן ʔeṯhˌen אֵת [object marker] כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָאִֽיתִי׃ ס rāʔˈîṯî . s ראה see
16:50. et elevatae sunt et fecerunt abominationes coram me et abstuli eas sicut vidistiAnd they were lifted up, and committed abominations before me: and I took them away as thou hast seen.
50. And they were haughty, and committed abomination before me: therefore I took them away as I saw .
16:50. And they were exalted, and they committed abominations before me. And so I took them away, just as you have seen.
16:50. And they were haughty, and committed abomination before me: therefore I took them away as I saw [good].
And they were haughty, and committed abomination before me: therefore I took them away as I saw:

16:50 И возгордились они, и делали мерзости пред лицем Моим, и, увидев это, Я отверг их.
16:50
καὶ και and; even
ἐμεγαλαύχουν μεγαλαυχεω brag greatly
καὶ και and; even
ἐποίησαν ποιεω do; make
ἀνομήματα ανομημα in the face; facing
μου μου of me; mine
καὶ και and; even
ἐξῆρα εξαιρω lift out / up; remove
αὐτάς αυτος he; him
καθὼς καθως just as / like
εἶδον οραω view; see
16:50
וַֽ wˈa וְ and
תִּגְבְּהֶ֔ינָה ttiḡbᵊhˈeʸnā גָּבַהּ be high
וַ wa וְ and
תַּעֲשֶׂ֥ינָה ttaʕᵃśˌeʸnā עשׂה make
תֹועֵבָ֖ה ṯôʕēvˌā תֹּועֵבָה abomination
לְ lᵊ לְ to
פָנָ֑י fānˈāy פָּנֶה face
וָ וְ and
אָסִ֥יר ʔāsˌîr סור turn aside
אֶתְהֶ֖ן ʔeṯhˌen אֵת [object marker]
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָאִֽיתִי׃ ס rāʔˈîṯî . s ראה see
16:50. et elevatae sunt et fecerunt abominationes coram me et abstuli eas sicut vidisti
And they were lifted up, and committed abominations before me: and I took them away as thou hast seen.
16:50. And they were exalted, and they committed abominations before me. And so I took them away, just as you have seen.
16:50. And they were haughty, and committed abomination before me: therefore I took them away as I saw [good].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50. “Мерзости”. Вероятно, разумеется мужеложство. - “Увидев это, Я…” Имеется в виду Быт XVIII:21: (“сойду и посмотрю”). Наказание последовало тотчас, и не было места долготерпению, которым так злоупотребил Иерусалим.
Albert Barnes: Notes on the Bible - 1834
16:50: As I saw good - Or, "as soon as I saw it." Omit "good." God saw and punished. Compare Gen 18:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:50: and committed: Gen 13:13, Gen 18:20, Gen 19:5; Lev 18:22; Deu 23:17; Kg2 23:7; Pro 16:18; Pro 18:12; Rom 1:26, Rom 1:27; Jde 1:7
therefore: Gen 19:24; Deu 29:23; Job 18:15; Isa 13:19; Jer 20:16, Jer 49:18, Jer 50:40; Lam 4:6; Amo 4:11; Zep 2:9; Pe2 2:6; Rev 18:9
John Gill
16:50 And they were haughty,.... Sodom and her daughters, the inhabitants of that place, and the cities adjacent; they lifted up themselves above God and man; they were above regarding the poor and needy; and were elated and swelled with their plenty and prosperity, and behaved very insolently, both to fellow citizens and strangers; see Gen 19:4;
and committed abomination before me; perhaps referring to that sin, which has its name from them; a sin abominable to God, and scandalous to human nature; and which they committed openly and publicly, neither fearing God, nor regarding men; and are said to be sinners before the Lord, Gen 13:13;
therefore I took them away as I saw good; both as to time and manner, as he in his sovereignty thought most fit and proper, by raining fire and brimstone on them, and setting them forth as an example of the vengeance of eternal fire: or, "when I saw" (c); their sin and wickedness, as soon as he saw it; see Gen 18:20. The Vulgate Latin and Arabic versions render it, "as thou sawest", or "hast seen"; appealing to the Jews themselves, who were very well acquainted with the fact; for the destruction of Sodom was notorious and flagrant.
(c) "cum vidi", Cocceius; so some in Vatablus; "postea quam", Tigurine version, Piscator, Starckius.
Robert Jamieson, A. R. Fausset and David Brown
16:50 haughty--puffed up with prosperity.
abomination before me--"sinners before the Lord" (Gen 13:13); said of those whose sin is so heinous as to cry out to God for immediate judgments; presumptuous sins, daring God to the face (Gen 18:20; Gen 19:5).
I took them away-- (Gen 19:24).
as I saw good--rather, "according to what I saw"; referring to Gen 18:21, where God says, "I will go down, and see whether they have done altogether according to the cry of it which is come unto Me."
16:5116:51: Նա՝ եւ Շամրին զկէս յանցանաց քոց ո՛չ յանցեաւ. եւ յաճախեցեր զանօրէնութիւնս քո առաւել քան զնոսա, եւ արդարացուցեր զքորս քո յամենայն անօրէնութիւնս քո զոր արարեր։
51 Շամրինն անգամ քո մեղքերի կէսը չգործեց: Իսկ դու բազմապատկեցիր քո անօրէնութիւնները աւելի, քան նրանք, նաեւ արդարացրիր քո քոյրերին այն անօրէնութեան մէջ, որ ինքդ էլ էիր գործել:
51 Սամարիան քու մեղքերուդ կէսին չափ մեղք չգործեց։Դուն քու պղծութիւններդ անոնց պղծութիւններէն աւելի շատցուցիր։Քու ըրած բոլոր պղծութիւններովդ Քու քոյրերդ արդարացուցիր։
Նա եւ Շամրին զկէս յանցանաց քոց ոչ յանցեաւ. եւ յաճախեցեր զանօրէնութիւնս քո առաւել քան զնոսա, եւ արդարացուցեր զքորս քո յամենայն անօրէնութիւնս քո զոր արարեր:

16:51: Նա՝ եւ Շամրին զկէս յանցանաց քոց ո՛չ յանցեաւ. եւ յաճախեցեր զանօրէնութիւնս քո առաւել քան զնոսա, եւ արդարացուցեր զքորս քո յամենայն անօրէնութիւնս քո զոր արարեր։
51 Շամրինն անգամ քո մեղքերի կէսը չգործեց: Իսկ դու բազմապատկեցիր քո անօրէնութիւնները աւելի, քան նրանք, նաեւ արդարացրիր քո քոյրերին այն անօրէնութեան մէջ, որ ինքդ էլ էիր գործել:
51 Սամարիան քու մեղքերուդ կէսին չափ մեղք չգործեց։Դուն քու պղծութիւններդ անոնց պղծութիւններէն աւելի շատցուցիր։Քու ըրած բոլոր պղծութիւններովդ Քու քոյրերդ արդարացուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:5116:51 И Самария половины грехов твоих не нагрешила; ты превзошла их мерзостями твоими, и через твои мерзости, какие делала ты, сестры твои оказались правее тебя.
16:51 καὶ και and; even Σαμάρεια σαμαρεια Samareia; Samaria κατὰ κατα down; by τὰς ο the ἡμίσεις ημισυς half τῶν ο the ἁμαρτιῶν αμαρτια sin; fault σου σου of you; your οὐχ ου not ἥμαρτεν αμαρτανω sin καὶ και and; even ἐπλήθυνας πληθυνω multiply τὰς ο the ἀνομίας ανομια lawlessness σου σου of you; your ὑπὲρ υπερ over; for αὐτὰς αυτος he; him καὶ και and; even ἐδικαίωσας δικαιοω justify τὰς ο the ἀδελφάς αδελφη sister σου σου of you; your ἐν εν in πάσαις πας all; every ταῖς ο the ἀνομίαις ανομια lawlessness σου σου of you; your αἷς ος who; what ἐποίησας ποιεω do; make
16:51 וְ wᵊ וְ and שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria כַּ ka כְּ as חֲצִ֥י ḥᵃṣˌî חֲצִי half חַטֹּאתַ֖יִךְ ḥaṭṭōṯˌayiḵ חַטָּאת sin לֹ֣א lˈō לֹא not חָטָ֑אָה ḥāṭˈāʔā חטא miss וַ wa וְ and תַּרְבִּ֤י ttarbˈî רבה be many אֶת־ ʔeṯ- אֵת [object marker] תֹּועֲבֹותַ֨יִךְ֙ tôʕᵃvôṯˈayiḵ תֹּועֵבָה abomination מֵ mē מִן from הֵ֔נָּה hˈēnnā הֵנָּה they וַ wa וְ and תְּצַדְּקִי֙ ttᵊṣaddᵊqˌî צדק be just אֶת־ ʔeṯ- אֵת [object marker] אֲחֹותַ֔יִךְאחותך *ʔᵃḥôṯˈayiḵ אָחֹות sister בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole תֹּועֲבֹותַ֖יִךְ tôʕᵃvôṯˌayiḵ תֹּועֵבָה abomination אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשִֽׂיתעשׂיתי *ʕāśˈîṯ עשׂה make
16:51. et Samaria dimidium peccatorum tuorum non peccavit sed vicisti eas sceleribus tuis et iustificasti sorores tuas in omnibus abominationibus tuis quas operata esAnd Samaria committed not half thy sins: but thou hast surpassed them with thy crimes, and hast justified thy sisters by all thy abominations which thou hast done.
51. Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters by all thine abominations which thou hast done.
16:51. But Samaria has not committed even half of your sins. For you have exceeded them in your wickedness, and you have justified your sisters by all your abominations, which you have wrought.
16:51. Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.
Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done:

16:51 И Самария половины грехов твоих не нагрешила; ты превзошла их мерзостями твоими, и через твои мерзости, какие делала ты, сестры твои оказались правее тебя.
16:51
καὶ και and; even
Σαμάρεια σαμαρεια Samareia; Samaria
κατὰ κατα down; by
τὰς ο the
ἡμίσεις ημισυς half
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
σου σου of you; your
οὐχ ου not
ἥμαρτεν αμαρτανω sin
καὶ και and; even
ἐπλήθυνας πληθυνω multiply
τὰς ο the
ἀνομίας ανομια lawlessness
σου σου of you; your
ὑπὲρ υπερ over; for
αὐτὰς αυτος he; him
καὶ και and; even
ἐδικαίωσας δικαιοω justify
τὰς ο the
ἀδελφάς αδελφη sister
σου σου of you; your
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ἀνομίαις ανομια lawlessness
σου σου of you; your
αἷς ος who; what
ἐποίησας ποιεω do; make
16:51
וְ wᵊ וְ and
שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
כַּ ka כְּ as
חֲצִ֥י ḥᵃṣˌî חֲצִי half
חַטֹּאתַ֖יִךְ ḥaṭṭōṯˌayiḵ חַטָּאת sin
לֹ֣א lˈō לֹא not
חָטָ֑אָה ḥāṭˈāʔā חטא miss
וַ wa וְ and
תַּרְבִּ֤י ttarbˈî רבה be many
אֶת־ ʔeṯ- אֵת [object marker]
תֹּועֲבֹותַ֨יִךְ֙ tôʕᵃvôṯˈayiḵ תֹּועֵבָה abomination
מֵ מִן from
הֵ֔נָּה hˈēnnā הֵנָּה they
וַ wa וְ and
תְּצַדְּקִי֙ ttᵊṣaddᵊqˌî צדק be just
אֶת־ ʔeṯ- אֵת [object marker]
אֲחֹותַ֔יִךְאחותך
*ʔᵃḥôṯˈayiḵ אָחֹות sister
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
תֹּועֲבֹותַ֖יִךְ tôʕᵃvôṯˌayiḵ תֹּועֵבָה abomination
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִֽׂיתעשׂיתי
*ʕāśˈîṯ עשׂה make
16:51. et Samaria dimidium peccatorum tuorum non peccavit sed vicisti eas sceleribus tuis et iustificasti sorores tuas in omnibus abominationibus tuis quas operata es
And Samaria committed not half thy sins: but thou hast surpassed them with thy crimes, and hast justified thy sisters by all thy abominations which thou hast done.
16:51. But Samaria has not committed even half of your sins. For you have exceeded them in your wickedness, and you have justified your sisters by all your abominations, which you have wrought.
16:51. Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51. О Самарии гораздо меньше говорится, чем о Содоме: только 1/2: стиха. Действительно идолопоклонство в северном царстве никогда не доходило до такого развития и таких крайностей (человеческие жертвы), как в южном; за исключением временя Ахава, там господствовало поклонение Иегове только под видом тельцов. Что Самария лучше Иерусалима, это особенно больно было для самолюбия иудеев, считавших быстрое падение Израильского царства явным знаком Божией немилости к нему вообще и самому по себе. - “Оказались правее тебя”. Слав. точнее: “оправдала еси сестры твоя” - в относительном, конечно, смысле: грехи Иерусалима позволяли видеть в более мягком свете грехи Содома и Самарии.
Albert Barnes: Notes on the Bible - 1834
16:51: Justified thy sisters - Made them appear just in comparison with thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:51: Samaria: Luk 12:47, Luk 12:48; Rom 3:9-20
justified: Jer 3:8-11; Mat 12:41, Mat 12:42
Geneva 1599
16:51 Neither (c) hath Samaria committed half of thy sins; but thou hast multiplied thy abominations more than they, and hast (d) justified thy sisters in all thy abominations which thou hast done.
(c) Which worshipped the calves in Bethel and Dan.
(d) You are so wicked that in respect to you Sodom and Samaria were just.
John Gill
16:51 Neither hath Samaria committed half of thy sins,.... The sins of Samaria, or the ten tribes, of which Samaria was the metropolis, were the worshipping of the calves at Dan and Bethel; but the gods of Judah were according to the number of their cities, and they even set up their idols in the temple of Jerusalem, Jer 2:28, Ezek 8:5; and, besides, their sins were aggravated by the benefits privileges they enjoyed; having the temple, the place of worship, among them; the priests of the Lord to officiate for them; the prophets to instruct and teach them; and many good kings to rule over them, who encouraged them in the pure worship of God, and set them examples; as also by their not taking warning at the captivity of the ten tribes, which were some years before; so that they were guilty of great ingratitude and obduracy:
but thou hast multiplied thine abominations more than they; than Samaria and her daughters, or the ten tribes; or than Sodom and Samaria, since both are intended in the next clause:
and hast justified thy sisters in all thine abominations which thou hast done; justified them in what they did; countenanced them in their wickedness, by doing the same abominations, and more, and much greater; saying, in effect, that they did right in what they did; and, by exceeding them in sin, made them to appear righteous in comparison of them; and gave them an opportunity of saying, in excuse for themselves, that the men of Judah had been guilty of more and greater sins than they, and yet had not been punished as they had been.
John Wesley
16:51 Hast justified - Not made them righteous, but declared them less unrighteous, than thou; of the two they are less faulty.
Robert Jamieson, A. R. Fausset and David Brown
16:51 Samaria--the kingdom of the ten tribes of Israel less guilty than Judah; for Judah betrayed greater ingratitude, having greater privileges, namely, the temple, the priesthood, and the regular order of kings.
justified thy sisters--made them appear almost innocent by comparison with thy guilt (Jer 3:11; Mt 12:41-42).
16:5216:52: Եւ արդ ընկա՛լ զտանջանս քո որ ապականեցեր զքորսն քո, անօրէնութեամբքն զոր անօրինեցար առաւել քան զնոսա. եւ արդարացուցեր զնոսա յո՛յժ քան զքեզ. եւ արդ յամօ՛թ լեր եւ կրեա՛ զանարգանս ՚ի յարդարացուցանել զքորսն քո քան զքեզ։
52 Արդ, կրի՛ր տանջանքներն այն բանի համար, որ փչացրիր քոյրերիդ, որ անօրէնութիւններ գործեցիր աւելի շատ, քան նրանք, որ աւելի արդարացրիր նրանց, քան քեզ: Արդ, ամաչի՛ր եւ կրի՛ր քո անարգանքն այն բանի համար, որ քո քոյրերին աւելի արդարացրիր, քան քեզ”:
52 Ու դուն, որ քու քոյրերդ դատապարտեցիր, Քու անարգանքդ կրէ քու մեղքերուդ համար, քանի որ Դուն անոնցմէ աւելի պղծութիւն ըրիր։Անոնք քեզմէ արդար են, Իսկ դուն՝ քոյրերդ արդարացնելուդ համար՝ Ամչցիր ու քու անարգանքդ կրէ։
Եւ արդ ընկալ [310]զտանջանս քո որ ապականեցեր զքորսն քո` անօրէնութեամբքն զոր անօրինեցար առաւել քան զնոսա, եւ արդարացուցեր զնոսա յոյժ`` քան զքեզ. եւ արդ յամօթ լեր եւ կրեա զանարգանս ի յարդարացուցանել զքորսն [311]քո քան զքեզ:

16:52: Եւ արդ ընկա՛լ զտանջանս քո որ ապականեցեր զքորսն քո, անօրէնութեամբքն զոր անօրինեցար առաւել քան զնոսա. եւ արդարացուցեր զնոսա յո՛յժ քան զքեզ. եւ արդ յամօ՛թ լեր եւ կրեա՛ զանարգանս ՚ի յարդարացուցանել զքորսն քո քան զքեզ։
52 Արդ, կրի՛ր տանջանքներն այն բանի համար, որ փչացրիր քոյրերիդ, որ անօրէնութիւններ գործեցիր աւելի շատ, քան նրանք, որ աւելի արդարացրիր նրանց, քան քեզ: Արդ, ամաչի՛ր եւ կրի՛ր քո անարգանքն այն բանի համար, որ քո քոյրերին աւելի արդարացրիր, քան քեզ”:
52 Ու դուն, որ քու քոյրերդ դատապարտեցիր, Քու անարգանքդ կրէ քու մեղքերուդ համար, քանի որ Դուն անոնցմէ աւելի պղծութիւն ըրիր։Անոնք քեզմէ արդար են, Իսկ դուն՝ քոյրերդ արդարացնելուդ համար՝ Ամչցիր ու քու անարգանքդ կրէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:5216:52 Неси же посрамление твое и ты, которая осуждала сестер твоих; по грехам твоим, какими ты опозорила себя более их, они правее тебя. Красней же от стыда и ты, и неси посрамление твое, так оправдав сестер твоих.
16:52 καὶ και and; even σὺ συ you κόμισαι κομιζω obtain βάσανόν βασανος torment σου σου of you; your ἐν εν in ᾗ ος who; what ἔφθειρας φθειρω corrupt τὰς ο the ἀδελφάς αδελφη sister σου σου of you; your ἐν εν in ταῖς ο the ἁμαρτίαις αμαρτια sin; fault σου σου of you; your αἷς ος who; what ἠνόμησας ανομεω over; for αὐτὰς αυτος he; him καὶ και and; even ἐδικαίωσας δικαιοω justify αὐτὰς αυτος he; him ὑπὲρ υπερ over; for σεαυτήν σεαυτου of yourself καὶ και and; even σὺ συ you αἰσχύνθητι αισχυνω shame; ashamed καὶ και and; even λαβὲ λαμβανω take; get τὴν ο the ἀτιμίαν ατιμια dishonor σου σου of you; your ἐν εν in τῷ ο the δικαιῶσαί δικαιοω justify σε σε.1 you τὰς ο the ἀδελφάς αδελφη sister σου σου of you; your
16:52 גַּם־ gam- גַּם even אַ֣תְּ׀ ʔˈat אַתְּ you שְׂאִ֣י śᵊʔˈî נשׂא lift כְלִמָּתֵ֗ךְ ḵᵊlimmāṯˈēḵ כְּלִמָּה insult אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] פִּלַּלְתְּ֙ pillalt פלל arbitrate לַֽ lˈa לְ to אֲחֹותֵ֔ךְ ʔᵃḥôṯˈēḵ אָחֹות sister בְּ bᵊ בְּ in חַטֹּאתַ֛יִךְ ḥaṭṭōṯˈayiḵ חַטָּאת sin אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִתְעַ֥בְתְּ hiṯʕˌavt תעב be abhorrent מֵהֵ֖ן mēhˌēn מִן from תִּצְדַּ֣קְנָה tiṣdˈaqnā צדק be just מִמֵּ֑ךְ mimmˈēḵ מִן from וְ wᵊ וְ and גַם־ ḡam- גַּם even אַ֥תְּ ʔˌat אַתְּ you בֹּ֨ושִׁי֙ bˈôšî בושׁ be ashamed וּ û וְ and שְׂאִ֣י śᵊʔˈî נשׂא lift כְלִמָּתֵ֔ךְ ḵᵊlimmāṯˈēḵ כְּלִמָּה insult בְּ bᵊ בְּ in צַדֶּקְתֵּ֖ךְ ṣaddeqtˌēḵ צדק be just אַחְיֹותֵֽךְ׃ ʔaḥyôṯˈēḵ אָחֹות sister
16:52. ergo et tu porta confusionem tuam quae vicisti sorores tuas peccatis tuis sceleratius agens ab eis iustificatae sunt enim a te ergo et tu confundere et porta ignominiam tuam quae iustificasti sorores tuasTherefore do thou also bear thy confusion, thou that hast surpassed thy sisters with thy sins, doing more wickedly than they: for they are justified above thee, therefore be thou also confounded, and bear thy shame, thou that hast justified thy sisters.
52. Thou also, bear thine own shame, in that thou hast given judgment for thy sisters; through thy sins that thou hast committed more abominable than they, they are more righteous than thou: yea, be thou also confounded, and bear thy shame, in that thou hast justified thy sisters.
16:52. Therefore, you also bear your shame, for you have exceeded your sisters with your sins, acting more wickedly than they did. So they have been justified above you. By this also, you are confounded, and you bear your disgrace, for you have justified your sisters.
16:52. Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.
Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters:

16:52 Неси же посрамление твое и ты, которая осуждала сестер твоих; по грехам твоим, какими ты опозорила себя более их, они правее тебя. Красней же от стыда и ты, и неси посрамление твое, так оправдав сестер твоих.
16:52
καὶ και and; even
σὺ συ you
κόμισαι κομιζω obtain
βάσανόν βασανος torment
σου σου of you; your
ἐν εν in
ος who; what
ἔφθειρας φθειρω corrupt
τὰς ο the
ἀδελφάς αδελφη sister
σου σου of you; your
ἐν εν in
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
σου σου of you; your
αἷς ος who; what
ἠνόμησας ανομεω over; for
αὐτὰς αυτος he; him
καὶ και and; even
ἐδικαίωσας δικαιοω justify
αὐτὰς αυτος he; him
ὑπὲρ υπερ over; for
σεαυτήν σεαυτου of yourself
καὶ και and; even
σὺ συ you
αἰσχύνθητι αισχυνω shame; ashamed
καὶ και and; even
λαβὲ λαμβανω take; get
τὴν ο the
ἀτιμίαν ατιμια dishonor
σου σου of you; your
ἐν εν in
τῷ ο the
δικαιῶσαί δικαιοω justify
σε σε.1 you
τὰς ο the
ἀδελφάς αδελφη sister
σου σου of you; your
16:52
גַּם־ gam- גַּם even
אַ֣תְּ׀ ʔˈat אַתְּ you
שְׂאִ֣י śᵊʔˈî נשׂא lift
כְלִמָּתֵ֗ךְ ḵᵊlimmāṯˈēḵ כְּלִמָּה insult
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
פִּלַּלְתְּ֙ pillalt פלל arbitrate
לַֽ lˈa לְ to
אֲחֹותֵ֔ךְ ʔᵃḥôṯˈēḵ אָחֹות sister
בְּ bᵊ בְּ in
חַטֹּאתַ֛יִךְ ḥaṭṭōṯˈayiḵ חַטָּאת sin
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִתְעַ֥בְתְּ hiṯʕˌavt תעב be abhorrent
מֵהֵ֖ן mēhˌēn מִן from
תִּצְדַּ֣קְנָה tiṣdˈaqnā צדק be just
מִמֵּ֑ךְ mimmˈēḵ מִן from
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אַ֥תְּ ʔˌat אַתְּ you
בֹּ֨ושִׁי֙ bˈôšî בושׁ be ashamed
וּ û וְ and
שְׂאִ֣י śᵊʔˈî נשׂא lift
כְלִמָּתֵ֔ךְ ḵᵊlimmāṯˈēḵ כְּלִמָּה insult
בְּ bᵊ בְּ in
צַדֶּקְתֵּ֖ךְ ṣaddeqtˌēḵ צדק be just
אַחְיֹותֵֽךְ׃ ʔaḥyôṯˈēḵ אָחֹות sister
16:52. ergo et tu porta confusionem tuam quae vicisti sorores tuas peccatis tuis sceleratius agens ab eis iustificatae sunt enim a te ergo et tu confundere et porta ignominiam tuam quae iustificasti sorores tuas
Therefore do thou also bear thy confusion, thou that hast surpassed thy sisters with thy sins, doing more wickedly than they: for they are justified above thee, therefore be thou also confounded, and bear thy shame, thou that hast justified thy sisters.
16:52. Therefore, you also bear your shame, for you have exceeded your sisters with your sins, acting more wickedly than they did. So they have been justified above you. By this also, you are confounded, and you bear your disgrace, for you have justified your sisters.
16:52. Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
52. “Посрамление” - плен, и позор, соединенный с ним.
Adam Clarke: Commentary on the Bible - 1831
16:52: They are more righteous than thou - תצדקנה ממך tetsuddaknah mimmech, "They shall be justified more than thou." They are less guilty in the sight of God, for their crimes were not accompanied with so many aggravations. This phrase casts light on Luk 18:14 : "This man went down to his house justified rather than the other." Less blame in the sight of God was attached to him. He always had fewer advantages, and now he was a true penitent; while the other was boasting of what he had done, and what he had not done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:52: which hast: Eze 16:56; Mat 7:1-5; Luk 6:37; Rom 2:1, Rom 2:10, Rom 2:26, Rom 2:27
bear thine: Eze 16:54, Eze 16:63, Eze 36:6, Eze 36:7, Eze 36:15, Eze 36:31, Eze 36:32, Eze 39:26, Eze 44:13; Jer 23:40, Jer 31:19, Jer 51:51; Hos 10:6; Rom 1:32, Rom 6:21
they are more: Gen 38:26; Sa1 24:17; Kg1 2:32
John Gill
16:52 Thou also which hast judged thy sisters,.... Sodom and Samaria, by censuring and condemning them for their sins; see 2Chron 13:8; in which sense Jarchi and Kimchi interpret the word; or by defending and patronizing them, acquitting and absolving them, by committing the same sins, and more heinous ones:
bear thine own shame for thy sins that thou hast committed more abominable than they; look upon thy sins, and blush at them; confess them with shame and confusion of face; take shame to thyself for them, in that thou hast censured and condemned these sins in others thou hast been guilty of thyself; and the rather, since thy sins are greater, and attended with more aggravating circumstances, than those thou hast blamed in others; or this is a prophecy of their punishment for their sins, when they should be carried captive, and be put to shame before their neighbours: or, "thou shalt bear" (d); shame is the fruit of sin, sooner or later:
they are more righteous than thou; in comparison of her; though neither of them were righteous in the sight of God, yet comparatively one was more righteous than another, having committed fewer sins, and lesser abominations:
yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters; this is repeated in stronger expressions, and with the reasons of it, to show the great confusion they should be brought unto, and the certainty of it, the more to strike and affect their minds with it.
(d) imperat. pro fut. i.e. "confunderis", Vatablus.
John Wesley
16:52 Hast judged - Condemned their apostacy, and hast judged their punishment just.
Robert Jamieson, A. R. Fausset and David Brown
16:52 Thou . . . which hast judged . . . bear thine own-- (Mt 7:1-2; Rom 2:1, Rom 2:17-23). Judah had judged Sodom (representing "the heathen nations") and Samaria (Israel), saying they were justly punished, as if she herself was innocent (Lk 13:2).
thy shame--ignominious punishment.
16:5316:53: Եւ դարձուցից զդարձուածս նոցա, զդարձուածս Սոդոմայ՝ եւ զդստերաց իւրոց. եւ դարձուցից զդարձուածս Շամրնի, եւ զդստերաց նորա. եւ դարձուցից զդարձուածս քո ՚ի միջի քո[12521]. [12521] Բազումք. Զդարձուածս քո ՚ի միջի նոցա։
53 Գերութիւնից յետ եմ դարձնելու նրանց՝ քո քոյր Սոդոմին ու նրա դուստրերին, յետ եմ դարձնելու քո քոյր Շամրինին ու նրա դուստրերին. նրանց հետ քեզ էլ եմ յետ դարձնելու,
53 «Ու ես պիտի վերահաստատեմ անոնց գերութիւնը, Սոդոմին ու անոր աղջիկներուն գերութիւնը, Սամարիային ու անոր աղջիկներուն գերութիւնը. Անոնց հետ քու գերութիւնդ ալ պիտի հաստատեմ,
Եւ դարձուցից զդարձուածս նոցա, զդարձուածս`` Սոդոմայ եւ զդստերաց իւրոց, եւ [312]դարձուցից զդարձուածս`` Շամրնի եւ զդստերաց նորա, եւ [313]դարձուցից զդարձուածս քո`` ի միջի նոցա:

16:53: Եւ դարձուցից զդարձուածս նոցա, զդարձուածս Սոդոմայ՝ եւ զդստերաց իւրոց. եւ դարձուցից զդարձուածս Շամրնի, եւ զդստերաց նորա. եւ դարձուցից զդարձուածս քո ՚ի միջի քո[12521].
[12521] Բազումք. Զդարձուածս քո ՚ի միջի նոցա։
53 Գերութիւնից յետ եմ դարձնելու նրանց՝ քո քոյր Սոդոմին ու նրա դուստրերին, յետ եմ դարձնելու քո քոյր Շամրինին ու նրա դուստրերին. նրանց հետ քեզ էլ եմ յետ դարձնելու,
53 «Ու ես պիտի վերահաստատեմ անոնց գերութիւնը, Սոդոմին ու անոր աղջիկներուն գերութիւնը, Սամարիային ու անոր աղջիկներուն գերութիւնը. Անոնց հետ քու գերութիւնդ ալ պիտի հաստատեմ,
zohrab-1805▾ eastern-1994▾ western am▾
16:5316:53 Но Я возвращу плен их, плен Содомы и дочерей ее, плен Самарии и дочерей ее, и между ними плен плененных твоих,
16:53 καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate τὰς ο the ἀποστροφὰς αποστροφη he; him τὴν ο the ἀποστροφὴν αποστροφη Sodoma; Sothoma καὶ και and; even τῶν ο the θυγατέρων θυγατηρ daughter αὐτῆς αυτος he; him καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate τὴν ο the ἀποστροφὴν αποστροφη Samareia; Samaria καὶ και and; even τῶν ο the θυγατέρων θυγατηρ daughter αὐτῆς αυτος he; him καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate τὴν ο the ἀποστροφήν αποστροφη of you; your ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him
16:53 וְ wᵊ וְ and שַׁבְתִּי֙ šavtˌî שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁבִ֣יתְהֶ֔ן šᵊvˈîṯᵊhˈen שְׁבִית captivity אֶת־ ʔeṯ- אֵת [object marker] שְׁב֤וּתשׁבית *šᵊvˈûṯ שְׁבוּת captivity סְדֹם֙ sᵊḏˌōm סְדֹם Sodom וּ û וְ and בְנֹותֶ֔יהָ vᵊnôṯˈeʸhā בַּת daughter וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁב֥וּתשׁבית *šᵊvˌûṯ שְׁבוּת captivity שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria וּ û וְ and בְנֹותֶ֑יהָ vᵊnôṯˈeʸhā בַּת daughter וּו *û וְ and שְׁב֥וּתשׁבית *šᵊvˌûṯ שְׁבוּת captivity שְׁבִיתַ֖יִךְ šᵊvîṯˌayiḵ שְׁבִית captivity בְּ bᵊ בְּ in תֹוכָֽהְנָה׃ ṯôḵˈāhᵊnā תָּוֶךְ midst
16:53. et convertam restituens eas conversione Sodomorum cum filiabus suis et conversione Samariae et filiarum eius et convertam reversionem tuam in medio earumAnd I will bring back and restore them by bringing back Sodom, with her daughters, and by bringing back Samaria, and her daughters: and I will bring those that return of thee in the midst of them.
53. And I will turn again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of thy captives in the midst of them:
16:53. But I will convert and restore them, by converting Sodom with her daughters, and by converting Samaria and her daughters. And I will convert your return in their midst.
16:53. When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then [will I bring again] the captivity of thy captives in the midst of them:
When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then [will I bring again] the captivity of thy captives in the midst of them:

16:53 Но Я возвращу плен их, плен Содомы и дочерей ее, плен Самарии и дочерей ее, и между ними плен плененных твоих,
16:53
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
τὰς ο the
ἀποστροφὰς αποστροφη he; him
τὴν ο the
ἀποστροφὴν αποστροφη Sodoma; Sothoma
καὶ και and; even
τῶν ο the
θυγατέρων θυγατηρ daughter
αὐτῆς αυτος he; him
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
τὴν ο the
ἀποστροφὴν αποστροφη Samareia; Samaria
καὶ και and; even
τῶν ο the
θυγατέρων θυγατηρ daughter
αὐτῆς αυτος he; him
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
τὴν ο the
ἀποστροφήν αποστροφη of you; your
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
16:53
וְ wᵊ וְ and
שַׁבְתִּי֙ šavtˌî שׁוב gather
אֶת־ ʔeṯ- אֵת [object marker]
שְׁבִ֣יתְהֶ֔ן šᵊvˈîṯᵊhˈen שְׁבִית captivity
אֶת־ ʔeṯ- אֵת [object marker]
שְׁב֤וּתשׁבית
*šᵊvˈûṯ שְׁבוּת captivity
סְדֹם֙ sᵊḏˌōm סְדֹם Sodom
וּ û וְ and
בְנֹותֶ֔יהָ vᵊnôṯˈeʸhā בַּת daughter
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁב֥וּתשׁבית
*šᵊvˌûṯ שְׁבוּת captivity
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
וּ û וְ and
בְנֹותֶ֑יהָ vᵊnôṯˈeʸhā בַּת daughter
וּו
וְ and
שְׁב֥וּתשׁבית
*šᵊvˌûṯ שְׁבוּת captivity
שְׁבִיתַ֖יִךְ šᵊvîṯˌayiḵ שְׁבִית captivity
בְּ bᵊ בְּ in
תֹוכָֽהְנָה׃ ṯôḵˈāhᵊnā תָּוֶךְ midst
16:53. et convertam restituens eas conversione Sodomorum cum filiabus suis et conversione Samariae et filiarum eius et convertam reversionem tuam in medio earum
And I will bring back and restore them by bringing back Sodom, with her daughters, and by bringing back Samaria, and her daughters: and I will bring those that return of thee in the midst of them.
16:53. But I will convert and restore them, by converting Sodom with her daughters, and by converting Samaria and her daughters. And I will convert your return in their midst.
16:53. When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then [will I bring again] the captivity of thy captives in the midst of them:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53. “Возвращу плен” - по отношению к Содому может означать только его восстановление. т.о., это место заключает одно из отраднейших предсказаний о временах царства славы, имеющего наступить не ранее воскресения мертвых. Тогда только и может быть восстановлен погребенный под землею Содом, хотя, конечно, не в прежнем своем виде, а в другом, неизвестном. Тогда только, как ясно показывает это место в гл. XXXVII-XLVIII, пророк ждет и окончательного возвращения из плена Иуды и Израиля. Ср. пророчество Исаии о восстановлении Египта (XXIX:11: и д.). Другие понимания этого места ослабляют всю силу его и отрадность. Но одним здесь предсказывается вступление в церковь язычников, которые представлены под образом Содома, тогда как Самария является образом еретиков (Ориген, блаж. Иероним и др.). По другим под Содомом здесь разумеются моавитяне и аммовитяне, которым обещает восстановление Иеремия в XLVIII:77: и XLIX:30. Новейшие толкователи рационалисты полагают, что мнение о восстановлении Содома вырвано у Иезекииля на мгновение полемическими интересами и осталось без влияния на последующие его взгляды на будущие времена (в XLVII и XLVIII гл.), что оно только чисто логическое следствие идеи восстановления Иерусалима, что в восстановлении Содома для Иезекииля явилась необходимость постольку, поскольку его место лежало в черте обетованной земли будущего.
Albert Barnes: Notes on the Bible - 1834
16:53: A denunciation of hopeless ruin. When Sodom shall be rebuilt and shall flourish, when Samaria shall be again a mighty people, then, but not until then, shall Jerusalem be restored.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:53: bring: Eze 16:60, Eze 16:61, Eze 29:14, Eze 39:25; Job 42:10; Psa 14:7, Psa 85:1, Psa 126:1; Isa 1:9; Jer 20:16, Jer 31:23, Jer 48:47, Jer 49:6, Jer 49:39; Joe 3:1
in the midst: Isa 19:24, Isa 19:25; Jer 12:16; Rom 11:23-31
Carl Friedrich Keil and Franz Delitzsch
16:53
But this disgrace will not be the conclusion. Because of the covenant which the Lord concluded with Israel, Jerusalem will not continue in misery, but will attain to the glory promised to the people of God; - and that in such a way that all boasting will be excluded, and Judah, with the deepest shame, will attain to a knowledge of the true compassion of God. - Yet, in order that all false confidence in the gracious promises of God may be prevented, and the sinful nation be thoroughly humbled, this last section of our word of God announces the restoration of Sodom and Samaria as well as that of Jerusalem, so that all boasting on the part of Israel is precluded. - Ezek 16:53. And I will turn their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of thy captivity in the midst of them: Ezek 16:54. That thou mayest bear thy shame, and be ashamed of all that thou hast done, in comforting them. Ezek 16:55. And thy sisters, Sodom and her daughters, will return to their first estate; and Samaria and her daughters will return to their first estate; and thou and thy daughters will return to your first estate. Ezek 16:56. And Sodom thy sister was not a discourse in thy mouth in the day of thy haughtinesses, Ezek 16:57. Before thy wickedness was disclosed, as at the time of the disgrace of the daughters of Aram and all its surroundings, the daughters of the Philistines, who despised thee round about. Ezek 16:58. Thy wrong-doing and all thy abominations, thou bearest them, is the saying of Jehovah. Ezek 16:59. For thus saith the Lord Jehovah, And I do with thee as thou hast done, who hast despised oath to break covenant. Ezek 16:60. And I shall remember my covenant with thee in the days of thy youth, and shall establish an everlasting covenant with thee. Ezek 16:61. And thou wilt remember thy ways, and be ashamed, when thou receivest thy sisters, those greater than thou to those smaller than thou; and I give them to thee for daughters, although they are not of thy covenant. Ezek 16:62. And I will establish my covenant with thee; and thou wilt perceive that I am Jehovah; Ezek 16:63. That thou mayest remember, and be ashamed, and there may no longer remain to thee an opening of the mouth because of thy disgrace, when I forgive thee all that thou hast done, is the saying of the Lord Jehovah. - The promise commences with an announcement of the restoration, not of Jerusalem, but of Sodom and Samaria. The two kingdoms, or peoples, upon which judgment first fell, shall also be the first to receive mercy; and it will not be till after then that Jerusalem, with the other cities of Judah, will also be restored to favour, in order that she may bear her disgrace, and be ashamed of her sins (Ezek 16:54); that is to say, not because Sodom and Samaria have borne their punishment for a longer time, but to the deeper shaming, the more complete humiliation of Jerusalem. שׁוּב שׁבוּת, to turn the captivity, not "to bring back the captives" (see the comm. on Deut 30:3), is here used in a figurative sense for restitutio in statum integritatis, according to the explanation given of the expression in Ezek 16:55. No carrying away, or captivity, took place in the case of Sodom. The form שׁבית, which the Chetib has adopted several times here, has just the same meaning as שׁבוּת. שׁבית שׁביתיך does not mean the captives of thy captivity, since the same word cannot be used first as a concrete and then as an abstract noun; nor does the combination serve to give greater emphasis, in the sense of a superlative - viz. "the captivity of thy captivities, equivalent to thy severest or most fearful captivity," - as Stark and Hvernick suppose. The genitive must be taken as explanatory, as already proposed by Hengstenberg and Kliefoth: "captivity, which is thy captivity;" and the pleonastic mode of expression is chosen to give greater prominence to the thought, "thine own captivity," than would have been given to it by a suffix attached to the simple noun. בּתוכהנה, in their midst, does not imply, that just as Judah was situated now in the very midst between Sodom and Samaria, so its captives would return home occupying the centre between those two (Hitzig); the reference is rather to fellowship in captivity, to the fact that Jerusalem would share the same fate, and endure the same punishment, as Samaria and Sodom (Hengst., Klief.). The concluding words of Ezek 16:54, "in that thou comfortest them," do not refer to the sins already committed by Israel (as Kliefoth, who adopts the rendering, "didst comfort them," imagines), but to the bearing of such disgrace as makes Jerusalem ashamed of its sins. By bearing disgrace, i.e., by its endurance of well-merited and disgraceful punishment, Jerusalem consoles her sisters Samaria and Sodom; and that not merely by fellowship in misfortune, - solamen miseris etc. , (Calvin, Hitzig, etc.), - but by the fact that from the punishment endured by Jerusalem, both Samaria and Sodom can discern the righteousness of the ways of God, and find therein a foundation for their hope, that the righteous God will bring to an end the merited punishment as soon as its object has been attained (see the comm. on Ezek 14:22-23). The turning of the captivity, according to Ezek 16:55, will consist in the fact that Sodom, Samaria, and Jerusalem return לקדמתן, to their original state. קדמה does not mean the former or earlier state, but the original state, as in Is 23:7. Kliefoth is wrong, however, in explaining this as meaning: "as they were, when they came in Adam from the creative hand of God." The original state is the status integritatis, not as a state of sinlessness or original righteousness and holiness, - for neither Jerusalem on the one hand, nor Samaria and Sodom on the other, had ever been in such a state as this, - but as an original state of glory, in which they were before they had fallen and sunk into ungodly ways.
But how could a restoration of Sodom and her daughters (Gomorrah, etc.) be predicted, when the destruction of these cities was accompanied by the sweeping away of all their inhabitants from off the face of the earth? Many of the commentators have attempted to remove the difficulty by assuming that Sodom here stands for the Moabites and Ammonites, who were descendants of Lot, who escaped from Sodom. But the untenableness of such an explanation is obvious, from the simple fact that the Ammonites and Moabites were no more Sodomites than Lot himself. And the view expressed by Origen and Jerome, and lately revived by Hvernick, that Sodom is a typical name denoting heathenism generally, is also unsatisfactory. The way in which Sodom is classed with Samaria and Jerusalem, and the special reference to the judgment that fell upon Sodom (Ezek 16:49, Ezek 16:50), point undeniably to the real Sodom. The heathen world comes into consideration only so far as this, that the pardon of a heathen city, so deeply degraded as Sodom, carries with it the assurance that mercy will be extended to all heathen nations. We must therefore take the words as referring to the literal Sodom. Yet we certainly cannot for a moment think of any earthly restoration of Sodom. For even if we could conceive of a restoration of the cities that were destroyed by fire, and sunk into the depths of the Dead Sea, it is impossible to form any conception of an earthly and corporeal restoration of the inhabitants of those cities, who ere destroyed at the same time; and in this connection it is chiefly to them that the words refer. This does not by any means prove that the thing itself is impossible, but simply that the realization of the prophecy must be sought for beyond the present order of things, in one that extends into the life everlasting.
As Ezek 16:55 elucidates the contents of Ezek 16:53, so the thought of Ezek 16:54 is explained and still further expanded in Ezek 16:56 and Ezek 16:57. The meaning of Ezek 16:56 is a subject of dispute; but so much is indisputable, that the attempt to Kliefoth to explain Ezek 16:56 and Ezek 16:57 as referring to the future, and signifying that in the coming day of its glory Israel will no longer carry Sodom as a legend in its mouth as it does now, does violence to the grammar, and is quite a mistake. It is no more allowable to take ולא היתה as a future, in the sense of "and will not be," than to render כּמו עת חרפּת redner ot naht " (Ezek 16:57), "it will be like the time of scorn." Moreover, the application of בּיום גּאוניך to the day of future glory is precluded by the fact that in Ezek 16:49 the word גּאון is used to denote the pride which was the chief sin of Sodom; and the reference to this verse very naturally suggests itself. The meaning of Ezek 16:56 depends upon the rendering to be given to לשׁמוּעה. The explanation given by Rosenmller and Maurer, after Jerome, - viz. non erat in auditione, i.e., non audiebatur, thou didst not think at all of Sodom, didst not take its name into thy mouth, - is by no means satisfactory. שׁמוּעה means proclamation, discourse, and also report. If we adopt the last, we must take the sentence as interrogatory (לוא for הלוא), as Hengstenberg and Hitzig have done. Although this is certainly admissible, there are no clear indexes here to warrant our assumption of an interrogation, which is only hinted at by the tone. We therefore prefer the meaning "discourse:" thy sister Sodom was not a discourse in thy mouth in the day of thy haughtinesses, that thou didst talk of the fate of Sodom and lay it to heart when thou wast in prosperity. The plural גּאוניך is more emphatic than the singular. The day of the haughtinesses is defined in Ezek 16:57 as the period before the wickedness of Judah had been disclosed. This was effected by means of the judgment, which burst upon Jerusalem on the part of Babylon. Through this judgment Jerusalem is said to have been covered with disgrace, as at the time when the daughters of Aram, i.e., the cities of Syria, and those of the Philistines (Aram on the east, and the Philistines on the west, Isa 9; 11), scorned and maltreated it round about. This refers primarily to the times of Ahaz, when the Syrians and Philistines pressed hard upon Judah (4Kings 15:37; 4Kings 16:6; and 2Chron 28:18-19). It must not be restricted to this, however; but was repeated in the reign of Jehoiachin, when Jehovah sent troops of the Chaldaeans, Aramaeans, Ammonites, and Moabites against him, to destroy Judah (4Kings 24:2). It is true, the Philistines are not mentioned here; but from the threat in Ezek 25:15, we may infer that they also attempted at the same time to bring disgrace upon Judah. שׁאט = שׁוּט, according to Aramaean usage, to treat contemptuously, or with repudiation (cf. Ezek 28:24, Ezek 28:26). Jerusalem will have to atone for this pride, and to bear its wrong-doing and its abominations (Ezek 16:58). For zimmâh, see the comm. on Ezek 16:43. The perfect נשׂאתים indicates that the certainty of the punishment is just as great as if it had already commenced. The reason assigned for this thought in Ezek 16:59 forms a transition to the further expansion of the promise in Ezek 16:60. ועשׂית (Ezek 16:59) has been correctly pointed by the Masoretes as the 1st person. The ו is copulative, and shows that what follows forms the concluding summary of all that precedes. אותך for אתּך, as in Ezek 16:60, etc., to deal with any one. The construction of עשׂה, with an accusative of the person, to treat any one, cannot be sustained either from Ezek 17:17 and Ezek 23:25, or from Jer 33:9; and Gesenius is wrong in assuming that we meet with it in Is 42:16.
Despising the oath (אלה) points back to Deut 29:11-12, where the renewal of the covenant concluded at Sinai is described as an entrance into the covenant and oath which the Lord then made with His people. - But even if Israel has faithlessly broken the covenant, and must bear the consequence punishment, the unfaithfulness of man can never alter the faithfulness of God. This is the link of connection between the resumption and further expansion of the promise in Ezek 16:60 and the closing words of Ezek 16:59. The remembrance of His covenant ins mentioned in Lev 26:42 and Lev 26:45 as the only motive that will induce God to restore Israel to favour again, when the humiliation effected by the endurance of punishment has brought it to a confession of its sins. The covenant which God concluded with Israel in the day of its youth, i.e., when He led it out of Egypt, He will establish as an everlasting covenant. Consequently it is not an entirely new covenant, but simply the perfecting of the old one for everlasting duration. For the fact itself, compare Is 55:3, where the making of the everlasting covenant is described as granting the stedfast mercies of David, i.e., as the fulfilment of the promise given to David (2 Sam 7). This promise is called by David himself an everlasting covenant which God had made with him (2Kings 23:5). And the assurance of its everlasting duration was to be found in the fact that this covenant did not rest upon the fulfilment of the law, but simply upon the forgiving grace of God (compare Ezek 16:63 with Jer 31:31-34). - The bestowal of this grace will put Israel in remembrance of its ways, and fill it with shame. In this sense, וזכרתּ (and thou shalt remember), in Ezek 16:61, is placed side by side with זכרתּי (I will remember) in Ezek 16:60. This shame will seize upon Israel when the establishment of an everlasting covenant is followed by the greater and smaller nations being associated with it in glory, and incorporated into it as children, though they are not of its covenant. The greater and smaller sisters are the greater and smaller nations, as members of the universal family of man, who are to be exalted to the glory of one large family of God. The restoration, which is promised in Ezek 16:53 and Ezek 16:55 to Sodom and Samaria alone, is expanded here into a prophecy of the reception of all the greater and smaller nations into fellowship in the glory of the people of God. We may see from this that Sodom and Samaria represent the heathen nations generally, as standing outside the Old Testament dispensation: Sodom representing those that were sunk in the deepest moral degradation, and Samaria those that had fallen from the state of grace. The attitude in which these nations stand towards Israel in the everlasting covenant of grace, is defined as the relation of daughters to a mother. If, therefore, Israel, which has been thrust out among the heathen on account of its deep fall, is not to return to its first estate till after the return of Sodom, which has been destroyed, and Samaria, which has been condemned, the election of Israel before all the nations of the earth to be the first-born son of Jehovah will continue unchanged, and Israel will form the stem of the new kingdom of God, into which the heathen nations will be incorporated. The words, "and not of thy covenant," have been taken by most of the commentators in the sense of, "not because thou hast kept the covenant;" but this is certainly incorrect. For even if "thy covenant" really formed an antithesis to "my covenant" (Ezek 16:60 and Ezek 16:62), "thy covenant" could not possibly signify the fulfilment of thy covenant obligations. The words belong to bânōth (daughters), who are thereby designated as extra-testamental - i.e., as not included in the covenant which God made with Israel, and consequently as having no claim by virtue of that covenant to participate in the glory of the everlasting covenant which is hereafter to be established. - When this covenant has been established, Israel will know that God is Jehovah, the unchangeably true (for the meaning of the name Jehovah, see the commentary on Gen 2:4); that it may call to mind, sc. both its sinful abominations and the compassionate grace of God, and be so filled with shame and penitence that it will no more venture to open its mouth, either for the purpose of finding excuses for its previous fall, or to murmur against God and His judgments, - namely, when the Lord forgives all its sins by establishing the everlasting covenant, the kernel and essence of which consists in the forgiveness of sins (cf. Jer 31:34). Thus will the experience of forgiving grace complete what judgment has already begun, viz., the transformation of proud and haughty sinners into meek and humble children of God, for whom the kingdom has been prepared from the beginning.
This thought brings the entire prophecy to a close, - a prophecy which embraces the whole of the world's history and the New Testament, the parallel to which is contained in the apostle's words, "God hath concluded them all in unbelief, that He might have mercy upon all" (Rom 11:32). - As the punishment threatened to the adulteress, i.e., to the nation of Israel that had despised its God and King, had been fulfilled upon Jerusalem and the Jews, and is in process of fulfilment still, so has the promise also been already fulfilled, so far as its commencement is concerned, though the complete and ultimate fulfilment is only to be expected in time to come. The turning of the captivity, both of Jerusalem and her daughters, and of Samaria and her daughters, commenced with the establishment of the everlasting covenant, i.e., of the covenant made through Christ, and with the reception of the believing portion of Israel in Judaea, Samaria, and Galilee (Acts 8:5., Acts 8:25, Acts 9:31). And the turning of the captivity of Sodom commenced with the spread of the gospel among the heathen, and their entrance into the kingdom of Christ, inasmuch as Sodom with her daughters represents the morally degraded heathen world. Their reception into the kingdom of heaven, founded by Christ on earth, forms the commencement of the return of the forgiven to their first estate on the "restitution of all things," i.e., the restoration of all moral relations to their original normal constitution (compare Acts 3:21 and Meyer's comm. thereon with Mt 17:11), which will attain its perfection in the παλιγγενεσία, the general restoration of the world to its original glory (compare Mt 19:28 with Rom 8:18. and 2Pet 3:13). The prophecy before us in Ezek 16:55 clearly points to this final goal. It is true that one might understand the return of Jerusalem and Samaria to their original state, which is predicted here as simply relating to the pardon of the covenant nation, whose apostasy had led to the rejection of both its parts; and this pardon might be sought in its reception into the kingdom of Christ and its restoration as the people of God. In that case the complete fulfilment of our prophecy would take place during the present aeon in the spread of the gospel among all nations, and the conversion of that portion of Israel which still remained hardened after the entrance of the full number of the Gentiles into the kingdom of God. But this limitation would be out of harmony with the equality of position assigned to Sodom and her daughters on the one hand, and Samaria and Jerusalem on the other. Though Sodom is not merely a type of the heathen world, the restoration of Sodom and her daughters cannot consist in the reception of the descendants of the cities on which the judgment fell into the kingdom of God or the Christian Church, since the peculiar manner in which those cities were destroyed prevented the possibility of any of the inhabitants remaining alive whose descendants could be converted to Christ and blessed in Him during the present period of the world. On the other hand, the opinion expressed by C. a Lapide, that the restoration of Sodom is to be referred and restricted to the conversion of the descendants of the inhabitants of Zoar, which was spared for Lot's sake, when the other cities of the plain were destroyed, is too much at variance with the words of the passage to allow of our accepting such a solution as this. The turning of the captivity of Sodom and her daughters, i.e., the forgiveness of the inhabitants of Sodom and the other cities of the plain, points beyond the present aeon, and the realization can only take place on the great day of the resurrection of the dead in the persons of the former inhabitants of Sodom and the neighbouring cities. And in the same way the restoration of Samaria and Jerusalem will not be completely fulfilled till after the perfecting of the kingdom of Christ in glory at the last day.
Consequently the prophecy before us goes beyond Rom 11:25., inasmuch as it presents, not to the covenant nation only, but, in Samaria and Sodom, to all the larger and smaller heathen nations also, the prospect of being eventually received into the everlasting kingdom of God; although, in accordance with the main purpose of this prophetic word, namely, to bring the pride of Israel completely down, this is simply hinted at, and no precise intimation is given of the manner in which the predicted apokatastasis will occur. But notwithstanding this indefiniteness, we must not explain away the fact itself by arbitrary expositions, since it is placed beyond all possible doubt by other passages of Scriptures. The words of our Lord in Mt 10:15 and Mt 11:24, to the effect that it will be more tolerable in the day of judgment for Sodom than for Capernaum and every other city that shall have rejected the preaching of the gospel, teach most indisputably that the way of mercy stands open still even for Sodom itself, and that the judgment which has fallen upon it does not carry with it the final decision with regard to its inhabitants. For Sodom did not put away the perfect revelation of mercy and salvation. If the mighty works which were done in Capernaum had been done in Sodom, it would have stood to the present day (Mt 11:23). And from this it clearly follows that all the judgments which fell before the time of Christ, instead of carrying with them the final decision, and involving eternal damnation, leave the possibility of eventual pardon open still. The last judgment, which is decisive for eternity, does not take place till after the full revelation of grace and truth in Christ. Not only will the gospel be preached to all nations before the end comes (Mt 24:14), but even to the dead; to the spirits in prison, who did not believe at the time of Noah, it has been already preached, at the time when Christ went to them in spirit, in order that, although judged according to man's way in the flesh, they might live according to God's way in the spirit (1Pet 3:19; 1Pet 4:6). What the apostle teaches in the first of these passages concerning the unbelievers before the flood, and affirms in the second concerning the dead in general, is equally applicable according to our prophecy to the Sodomites who were judged after man's way in the flesh, and indeed generally to all heathen nations who either lived before Christ or departed from this earthly life without having heard the gospel preached. - It is according to these distinct utterances of the New Testament that the prophecy before us respecting the apokatastasis of Sodom, Samaria, and Jerusalem is to be interpreted; and this is not to be confounded with the heretical doctrine of the restoration, i.e., the ultimate salvation of all the ungodly, and even of the devil himself. If the preaching of the gospel precedes the last judgment, the final sentence in the judgment will be regulated by the attitude assumed towards the gospel by both the living and the dead. All souls that obstinately reject it and harden themselves in unbelief, will be given up to everlasting damnation. The reason why the conversion of Sodom and Samaria is not expressly mentioned, is to be found in the general tendency of the promise, in which the simple fact is announced without the intermediate circumstances, for the purpose of humbling Jerusalem. The conversion of Jerusalem also is not definitely stated to be the condition of pardon, but this is assumed as well known from the words of Lev 26, and is simply implied in the repeated assertion that Jerusalem will be seized with the deepest shame on account of the pardon which she receives.
Geneva 1599
16:53 When I shall bring again (e) their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then [will I bring again] the captivity of thy captives in the midst of them:
(e) This he speaks in comparison seeing that he would restore Jerusalem when Sodom would be restored, that is, never: and this is meant of the greatest part of the Jews.
John Gill
16:53 When I shall bring again their captivity,.... The captivity of Sodom and Samaria, as after mentioned:
the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters; which some understand as what never will be, as it never yet has been: Sodom remains to this day a dead sea, and the ten tribes are not returned:
then will I bring again the captivity of thy captives in the midst of them; that is, it shall never be brought again, according to the above sense; but rather this is to be understood of the calling of the Gentiles, comparable to Sodom for their wickedness, as the great city of Rome is, Rev_ 11:8; and of the calling of God's elect among the ten tribes, scattered up and down among the Gentiles, by the preaching of the apostles; and when the fulness of the Gentiles is brought in then will follow the conversion of the Jews, and all Israel will be sawed, Rom 11:25; for it is certain those sisters, Sodom and Samaria, were to be restored, and received into the church, and given to her for daughters, Ezek 16:61; thus the conversion, of the Gentiles is signified by bringing again the captivity of Moab and Ammon, in Jer 48:47.
John Wesley
16:53 When - Sodom and Samaria never were restored to that state they had been in; nor were the two tribes ever made so rich, mighty, and renowned, though God brought some of them out of Babylon: the words confirm an irrecoverably low, and despised state, of the Jews in their temporals. Then - Then, not before.
Robert Jamieson, A. R. Fausset and David Brown
16:53 Here follows a promise of restoration. Even the sore chastisements coming on Judah would fail to reform its people; God's returning goodness alone would effect this, to show how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their punishment preceded her punishment; so all self-boasting is excluded [FAIRBAIRN]. "Ye shall, indeed, at some time or other return, but Moab and Ammon shall return with you, and some of the ten tribes" [GROTIUS].
bring again . . . captivity--that is, change the affliction into prosperity (so Job 42:10). Sodom itself was not so restored (Jer 20:16), but Ammon and Moab (her representatives, as sprung from Lot who dwelt in Sodom) were (Jer 48:47; Jer 49:6); probably most of the ten tribes and the adjoining nations, Ammon and Moab, &c., were in part restored under Cyrus; but the full realization of the restoration is yet future; the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (Deut 32:32).
captivity of thy captives--literally, "of thy captivities." However, the gracious promise rather begins with the "nevertheless" (Ezek 16:60), not here; for Ezek 16:59 is a threat, not a promise. The sense here thus is, Thou shalt be restored when Sodom and Samaria are, but not till then (Ezek 16:55), that is, never. This applies to the guilty who should be utterly destroyed (Ezek 16:41-42); but it does not contradict the subsequent promise of restoration to their posterity (Num 14:29-33), and to the elect remnant of grace [CALVIN].
16:5416:54: զի ընկալցիս զտանջանս քո, եւ անարգեսցիս յամենայնէ զոր արարեր ՚ի բարկացուցանե՛լ զիս։
54 որպէսզի կրես քո տանջանքները եւ անարգուես այն ամենի համար, ինչ կատարել ես, որ ինձ բարկացնես:
54 Որպէս զի քու անարգանքդ կրես Ու ամէն ըրածէդ ամչնաս՝ Անոնց մխիթարութիւն ըլլալու համար։
զի ընկալցիս [314]զտանջանս քո, եւ անարգեսցիս`` յամենայնէ զոր արարեր ի [315]բարկացուցանել զիս:

16:54: զի ընկալցիս զտանջանս քո, եւ անարգեսցիս յամենայնէ զոր արարեր ՚ի բարկացուցանե՛լ զիս։
54 որպէսզի կրես քո տանջանքները եւ անարգուես այն ամենի համար, ինչ կատարել ես, որ ինձ բարկացնես:
54 Որպէս զի քու անարգանքդ կրես Ու ամէն ըրածէդ ամչնաս՝ Անոնց մխիթարութիւն ըլլալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
16:5416:54 дабы ты несла посрамление твое и стыдилась всего того, что делала, служа для них утешением.
16:54 ὅπως οπως that way; how κομίσῃ κομιζω obtain τὴν ο the βάσανόν βασανος torment σου σου of you; your καὶ και and; even ἀτιμωθήσῃ ατιμοω dishonor ἐκ εκ from; out of πάντων πας all; every ὧν ος who; what ἐποίησας ποιεω do; make ἐν εν in τῷ ο the σε σε.1 you παροργίσαι παροργιζω enrage; provoke με με me
16:54 לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of תִּשְׂאִ֣י tiśʔˈî נשׂא lift כְלִמָּתֵ֔ךְ ḵᵊlimmāṯˈēḵ כְּלִמָּה insult וִ wi וְ and נִכְלַ֕מְתְּ niḵlˈamt כלם humiliate מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֑ית ʕāśˈîṯ עשׂה make בְּ bᵊ בְּ in נַחֲמֵ֖ךְ naḥᵃmˌēḵ נחם repent, console אֹתָֽן׃ ʔōṯˈān אֵת [object marker]
16:54. ut portes ignominiam tuam et confundaris in omnibus quae fecisti consolans easThat thou mayest bear thy shame, and mayest be confounded in all that thou hast done, comforting them.
54. that thou mayest bear thine own shame, and mayest be ashamed because of all that thou hast done, in that thou art a comfort unto them.
16:54. So may you bear your disgrace and be confounded over all that you have done, consoling them.
16:54. That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.
That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them:

16:54 дабы ты несла посрамление твое и стыдилась всего того, что делала, служа для них утешением.
16:54
ὅπως οπως that way; how
κομίσῃ κομιζω obtain
τὴν ο the
βάσανόν βασανος torment
σου σου of you; your
καὶ και and; even
ἀτιμωθήσῃ ατιμοω dishonor
ἐκ εκ from; out of
πάντων πας all; every
ὧν ος who; what
ἐποίησας ποιεω do; make
ἐν εν in
τῷ ο the
σε σε.1 you
παροργίσαι παροργιζω enrage; provoke
με με me
16:54
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
תִּשְׂאִ֣י tiśʔˈî נשׂא lift
כְלִמָּתֵ֔ךְ ḵᵊlimmāṯˈēḵ כְּלִמָּה insult
וִ wi וְ and
נִכְלַ֕מְתְּ niḵlˈamt כלם humiliate
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֑ית ʕāśˈîṯ עשׂה make
בְּ bᵊ בְּ in
נַחֲמֵ֖ךְ naḥᵃmˌēḵ נחם repent, console
אֹתָֽן׃ ʔōṯˈān אֵת [object marker]
16:54. ut portes ignominiam tuam et confundaris in omnibus quae fecisti consolans eas
That thou mayest bear thy shame, and mayest be confounded in all that thou hast done, comforting them.
16:54. So may you bear your disgrace and be confounded over all that you have done, consoling them.
16:54. That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54. “Служа для них утешением”. - Не тем, что ранее наказанным народам будет несколько приятно видеть, что нашелся народ еще хуже и наказан не менее их, а тем, что кара Иерусалима, которая не может быть постоянною по самому существу великих обетованиях Божиих Израилю, будет обещать и тем народам восстановление; но слав.: “в разгневании Моем”.
Albert Barnes: Notes on the Bible - 1834
16:54: Thou art a comfort unto them - The degradation of Judah would be a kind of consolation to others. Compare isa 14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:54: thou mayest: Eze 16:52, Eze 16:63, Eze 36:31, Eze 36:32; Jer 2:26
in that: Eze 14:22, Eze 14:23
Geneva 1599
16:54 That thou mayest bear thy own shame, and mayest be confounded in all that thou hast done, in that thou art a (f) comfort to them.
(f) In that you have shown yourself worse than they and yet thought to escape punishment.
John Gill
16:54 That thou mayest bear thine own shame,.... So long as the captivity remains; even until Sodom and Samaria, the Gentiles, and the ten tribes, are called and converted:
and mayest be confounded in all that thou hast done; or, "for all that thou hast done" (e); for and because of all the abominable sins they had been guilty of:
in that thou art a comfort to them; to Sodom and Samaria; countenancing them in their sins; justifying their iniquities, and strengthening their hands in their wickedness, by doing the same, and greater abominations; or in partaking of the same punishment with them, captivity; this being a kind of solace to them, that they were not punished alone; so Jarchi.
(e) "propter omnia quae fecisti", Junius & Tremellius, Polanus, Piscator.
John Wesley
16:54 A comfort - Encouraging sinners like those of Sodom and Samaria.
Robert Jamieson, A. R. Fausset and David Brown
16:54 bear thine own shame--by being put on a level with those whom thou hast so much despised.
thou art a comfort unto them--since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to those chastised to see others as sorely punished as themselves (Ezek 14:22-23).
16:5516:55: Եւ քոյր քո Սոդոմ, եւ դստերք իւր անդրէ՛ն հաստատեսցին, որպէս եւ էինն իսկզբանէ. եւ Շամրին՝ եւ դստերք իւր հաստատեսցին անդրէն որպէս եւ էինն իսկզբանէ. եւ դու եւ դստերք քո հաստատեսջիք ՚ի նոյն՝ որպէս եւ էիք իսկզբանէ։
55 Քո քոյրը՝ Սոդոմն ու նրա դուստրերը վերստին հաստատուելու են այն վիճակի մէջ, որ էին ի սկզբանէ. Շամրինն ու նրա դուստրերն էլ վերստին հաստատուելու են այն վիճակի մէջ, որ էին ի սկզբանէ. դու եւ քո դուստրերն էլ հաստատուելու էք նոյն վիճակի մէջ, որ էիք ի սկզբանէ:
55 Քու քոյրերդ Սոդոմն ու անոր աղջիկները Իրենց առաջուան վիճակին պիտի դառնան։Սամարիան ու անոր աղջիկներն ալ Իրենց առաջուան վիճակին պիտի դառնան Եւ դուն ու քու աղջիկներդ ալ Ձեր առաջուան վիճակին պիտի դառնաք։
Եւ քոյր`` քո Սոդոմ եւ դստերք իւր անդրէն հաստատեսցին որպէս եւ էինն ի սկզբանէ, եւ Շամրին եւ դստերք իւր հաստատեսցին անդրէն որպէս եւ էինն ի սկզբանէ, եւ դու եւ դստերք քո հաստատեսջիք ի նոյն` որպէս եւ էիք ի սկզբանէ:

16:55: Եւ քոյր քո Սոդոմ, եւ դստերք իւր անդրէ՛ն հաստատեսցին, որպէս եւ էինն իսկզբանէ. եւ Շամրին՝ եւ դստերք իւր հաստատեսցին անդրէն որպէս եւ էինն իսկզբանէ. եւ դու եւ դստերք քո հաստատեսջիք ՚ի նոյն՝ որպէս եւ էիք իսկզբանէ։
55 Քո քոյրը՝ Սոդոմն ու նրա դուստրերը վերստին հաստատուելու են այն վիճակի մէջ, որ էին ի սկզբանէ. Շամրինն ու նրա դուստրերն էլ վերստին հաստատուելու են այն վիճակի մէջ, որ էին ի սկզբանէ. դու եւ քո դուստրերն էլ հաստատուելու էք նոյն վիճակի մէջ, որ էիք ի սկզբանէ:
55 Քու քոյրերդ Սոդոմն ու անոր աղջիկները Իրենց առաջուան վիճակին պիտի դառնան։Սամարիան ու անոր աղջիկներն ալ Իրենց առաջուան վիճակին պիտի դառնան Եւ դուն ու քու աղջիկներդ ալ Ձեր առաջուան վիճակին պիտի դառնաք։
zohrab-1805▾ eastern-1994▾ western am▾
16:5516:55 И сестры твои, Содома и дочери ее, возвратятся в прежнее состояние свое; и Самария и дочери ее возвратятся в прежнее состояние свое, и ты и дочери твои возвратитесь в прежнее состояние ваше.
16:55 καὶ και and; even ἡ ο the ἀδελφή αδελφη sister σου σου of you; your Σοδομα σοδομα Sodoma; Sothoma καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter αὐτῆς αυτος he; him ἀποκατασταθήσονται αποκαθιστημι restore; pay καθὼς καθως just as / like ἦσαν ειμι be ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning καὶ και and; even Σαμάρεια σαμαρεια Samareia; Samaria καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter αὐτῆς αυτος he; him ἀποκατασταθήσονται αποκαθιστημι restore; pay καθὼς καθως just as / like ἦσαν ειμι be ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning καὶ και and; even σὺ συ you καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter σου σου of you; your ἀποκατασταθήσεσθε αποκαθιστημι restore; pay καθὼς καθως just as / like ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἦτε ειμι be
16:55 וַ wa וְ and אֲחֹותַ֗יִךְ ʔᵃḥôṯˈayiḵ אָחֹות sister סְדֹ֤ם sᵊḏˈōm סְדֹם Sodom וּ û וְ and בְנֹותֶ֨יהָ֙ vᵊnôṯˈeʸhā בַּת daughter תָּשֹׁ֣בְןָ tāšˈōvᵊnā שׁוב return לְ lᵊ לְ to קַדְמָתָ֔ן qaḏmāṯˈān קַדְמָה beginning וְ wᵊ וְ and שֹֽׁמְרֹון֙ šˈōmᵊrôn שֹׁמְרֹון Samaria וּ û וְ and בְנֹותֶ֔יהָ vᵊnôṯˈeʸhā בַּת daughter תָּשֹׁ֖בְןָ tāšˌōvᵊnā שׁוב return לְ lᵊ לְ to קַדְמָתָ֑ן qaḏmāṯˈān קַדְמָה beginning וְ wᵊ וְ and אַתְּ֙ ʔat אַתְּ you וּ û וְ and בְנֹותַ֔יִךְ vᵊnôṯˈayiḵ בַּת daughter תְּשֻׁבֶ֖ינָה tᵊšuvˌeʸnā שׁוב return לְ lᵊ לְ to קַדְמַתְכֶֽן׃ qaḏmaṯᵊḵˈen קַדְמָה beginning
16:55. et soror tua Sodoma et filiae eius revertentur ad antiquitatem suam et Samaria et filiae eius revertentur ad antiquitatem suam et tu et filiae tuae revertimini ad antiquitatem vestramAnd thy sister Sodom and her daughters shall return to their ancient state: and Samaria and her daughters shall return to their ancient state: and thou and thy daughters shall return to your ancient state.
55. And thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, and thou and thy daughters shall return to your former estate.
16:55. And your sister Sodom and her daughters will return to their ancient state. And Samaria and her daughters will return to their ancient state. And you and your daughters will be returned to your ancient state.
16:55. When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.
When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate:

16:55 И сестры твои, Содома и дочери ее, возвратятся в прежнее состояние свое; и Самария и дочери ее возвратятся в прежнее состояние свое, и ты и дочери твои возвратитесь в прежнее состояние ваше.
16:55
καὶ και and; even
ο the
ἀδελφή αδελφη sister
σου σου of you; your
Σοδομα σοδομα Sodoma; Sothoma
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
αὐτῆς αυτος he; him
ἀποκατασταθήσονται αποκαθιστημι restore; pay
καθὼς καθως just as / like
ἦσαν ειμι be
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
καὶ και and; even
Σαμάρεια σαμαρεια Samareia; Samaria
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
αὐτῆς αυτος he; him
ἀποκατασταθήσονται αποκαθιστημι restore; pay
καθὼς καθως just as / like
ἦσαν ειμι be
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
καὶ και and; even
σὺ συ you
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
σου σου of you; your
ἀποκατασταθήσεσθε αποκαθιστημι restore; pay
καθὼς καθως just as / like
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ἦτε ειμι be
16:55
וַ wa וְ and
אֲחֹותַ֗יִךְ ʔᵃḥôṯˈayiḵ אָחֹות sister
סְדֹ֤ם sᵊḏˈōm סְדֹם Sodom
וּ û וְ and
בְנֹותֶ֨יהָ֙ vᵊnôṯˈeʸhā בַּת daughter
תָּשֹׁ֣בְןָ tāšˈōvᵊnā שׁוב return
לְ lᵊ לְ to
קַדְמָתָ֔ן qaḏmāṯˈān קַדְמָה beginning
וְ wᵊ וְ and
שֹֽׁמְרֹון֙ šˈōmᵊrôn שֹׁמְרֹון Samaria
וּ û וְ and
בְנֹותֶ֔יהָ vᵊnôṯˈeʸhā בַּת daughter
תָּשֹׁ֖בְןָ tāšˌōvᵊnā שׁוב return
לְ lᵊ לְ to
קַדְמָתָ֑ן qaḏmāṯˈān קַדְמָה beginning
וְ wᵊ וְ and
אַתְּ֙ ʔat אַתְּ you
וּ û וְ and
בְנֹותַ֔יִךְ vᵊnôṯˈayiḵ בַּת daughter
תְּשֻׁבֶ֖ינָה tᵊšuvˌeʸnā שׁוב return
לְ lᵊ לְ to
קַדְמַתְכֶֽן׃ qaḏmaṯᵊḵˈen קַדְמָה beginning
16:55. et soror tua Sodoma et filiae eius revertentur ad antiquitatem suam et Samaria et filiae eius revertentur ad antiquitatem suam et tu et filiae tuae revertimini ad antiquitatem vestram
And thy sister Sodom and her daughters shall return to their ancient state: and Samaria and her daughters shall return to their ancient state: and thou and thy daughters shall return to your ancient state.
16:55. And your sister Sodom and her daughters will return to their ancient state. And Samaria and her daughters will return to their ancient state. And you and your daughters will be returned to your ancient state.
16:55. When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
55. “Возвратятся в прежнее состояние” по греч. apokatastaqhsontai. Одно из тех таинственных предсказаний, из которых м. пр. возникло учение Оригена и др. об apokatastasiV'е и хилиазм.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:55: then: Eze 16:53, Eze 36:11; Mal 3:4
Geneva 1599
16:55 When thy sisters, Sodom and her daughters, shall return to their former state, and Samaria and her daughters shall return to their former state, (g) then thou and thy daughters shall return to your former state.
(g) Meaning that it would never come to pass.
John Gill
16:55 When thy sisters, Sodom, and her daughters, shall return to their former estate,.... The Jews, as Jerom says, are of opinion, that in the days of their vainly expected Messiah Sodom will be restored to its ancient state, and be as the garden of God, and as the land of Egypt; and Jarchi interprets the bringing again the captivity of Sodom, in Ezek 16:53; by the Lord's healing the land of brimstone and salt, and placing inhabitants in it; and it is asserted by the Jews (f) that Sodom and Gomorrah shall be rebuilt in future times, in the times of the Messiah, according to the sense of this passage: but this is not to be understood in a literal sense, of the rebuilding of Sodom and cities adjacent, and of restoring them to their former fruitfulness and fertility, and of the inhabitants to their former prosperity, and much less to their former state of wickedness; but spiritually, of the conversion of Gentile sinners to their ancient and happy estate in Christ:
and Samaria and her daughters shall return to their former estate; to the knowledge of the Messiah, and the pure worship of God:
then thou and thy daughters shall return to your former estate; the conversion of Judah, and of Israel or the ten tribes, here meant by Samaria, is frequently prophesied of, as what will be at the same time, Jer 23:6.
(f) Shemot Rabba, sect. 15. fol. 101. 3.
Robert Jamieson, A. R. Fausset and David Brown
16:55 (See on Ezek 16:53).
16:5616:56: Եւ եթէ ո՛չ էր Սոդոմ քոյր քո համբաւ ՚ի բերան քո՝ յաւուրս հպարտութեան քոյ[12522]. [12522] Ոմանք. Համբաւ ՚ի բերանոյ քո։
56 Եւ քանի որ քո քոյր Սոդոմը չէր յիշւում քո բերանում՝ քո հպարտութեան օրերին,
56 Վասն զի քու հպարտութեանդ օրը Քու քրոջդ Սոդոմին մասին բան մը չըսիր,
Եւ [316]եթէ ոչ էր Սոդոմ քոյր քո համբաւ ի բերան քո յաւուրս հպարտութեան քո:

16:56: Եւ եթէ ո՛չ էր Սոդոմ քոյր քո համբաւ ՚ի բերան քո՝ յաւուրս հպարտութեան քոյ[12522].
[12522] Ոմանք. Համբաւ ՚ի բերանոյ քո։
56 Եւ քանի որ քո քոյր Սոդոմը չէր յիշւում քո բերանում՝ քո հպարտութեան օրերին,
56 Վասն զի քու հպարտութեանդ օրը Քու քրոջդ Սոդոմին մասին բան մը չըսիր,
zohrab-1805▾ eastern-1994▾ western am▾
16:5616:56 О сестре твоей Содоме и помина не было в устах твоих во дни гордыни твоей,
16:56 καὶ και and; even εἰ ει if; whether μὴ μη not ἦν ειμι be Σοδομα σοδομα Sodoma; Sothoma ἡ ο the ἀδελφή αδελφη sister σου σου of you; your εἰς εις into; for ἀκοὴν ακοη hearing; report ἐν εν in τῷ ο the στόματί στομα mouth; edge σου σου of you; your ἐν εν in ταῖς ο the ἡμέραις ημερα day ὑπερηφανίας υπερηφανια pride σου σου of you; your
16:56 וְ wᵊ וְ and לֹ֤וא lˈô לֹא not הָֽיְתָה֙ hˈāyᵊṯā היה be סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom אֲחֹותֵ֔ךְ ʔᵃḥôṯˈēḵ אָחֹות sister לִ li לְ to שְׁמוּעָ֖ה šᵊmûʕˌā שְׁמוּעָה report בְּ bᵊ בְּ in פִ֑יךְ fˈîḵ פֶּה mouth בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day גְּאֹונָֽיִךְ׃ gᵊʔônˈāyiḵ גָּאֹון height
16:56. non fuit autem Sodoma soror tua audita in ore tuo in die superbiae tuaeAnd Sodom thy sister was not heard of in thy mouth, in the day of thy pride,
56. For thy sister Sodom was not mentioned by thy mouth in the day of thy pride;
16:56. Your sister Sodom was not heard from your mouth, then, in the day of your pride,
16:56. For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,
For thy sister Sodom was not mentioned by thy mouth in the day of thy pride:

16:56 О сестре твоей Содоме и помина не было в устах твоих во дни гордыни твоей,
16:56
καὶ και and; even
εἰ ει if; whether
μὴ μη not
ἦν ειμι be
Σοδομα σοδομα Sodoma; Sothoma
ο the
ἀδελφή αδελφη sister
σου σου of you; your
εἰς εις into; for
ἀκοὴν ακοη hearing; report
ἐν εν in
τῷ ο the
στόματί στομα mouth; edge
σου σου of you; your
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ὑπερηφανίας υπερηφανια pride
σου σου of you; your
16:56
וְ wᵊ וְ and
לֹ֤וא lˈô לֹא not
הָֽיְתָה֙ hˈāyᵊṯā היה be
סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom
אֲחֹותֵ֔ךְ ʔᵃḥôṯˈēḵ אָחֹות sister
לִ li לְ to
שְׁמוּעָ֖ה šᵊmûʕˌā שְׁמוּעָה report
בְּ bᵊ בְּ in
פִ֑יךְ fˈîḵ פֶּה mouth
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
גְּאֹונָֽיִךְ׃ gᵊʔônˈāyiḵ גָּאֹון height
16:56. non fuit autem Sodoma soror tua audita in ore tuo in die superbiae tuae
And Sodom thy sister was not heard of in thy mouth, in the day of thy pride,
16:56. Your sister Sodom was not heard from your mouth, then, in the day of your pride,
16:56. For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:56: Was not mentioned by thy mouth - Was held in utter contempt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:56: was not: Isa 65:5; Zep 3:11; Luk 15:28-30, Luk 18:11
mentioned: Heb. for a report, or a hearing
pride: Heb. prides, or excellencies.
Geneva 1599
16:56 For thy sister Sodom was not mentioned (h) by thy mouth in the day of thy pride,
(h) You would not call her punishment to mind when you were aloft, to learn by her example to fear my judgments.
John Gill
16:56 For thy sister Sodom was not mentioned by thy mouth,.... Or, "was not for a hearing", or "a report, in thy mouth" (g); the destruction of Sodom, though it was such an awful judgment of God, so flagrant and notorious, was visible and just at hand; yet it was not taken notice of, nor talked of; it was not the subject of conversation among friends; it was not reported from father to son, or heard of the one by the other; it was not regarded, nor was warning taken by it, which might have been, had it been more frequently mentioned; but they did not care, or neglected to speak of it; though it was "an ensample to those that should after live ungodly", 2Pet 2:6; yet it was not for instruction to them, as the Targum paraphrases it; they learned nothing by it; or Sodom was so infamous for sin and punishment, that they scorned to make mention of its name; and yet they were as great Or greater sinners, and deserving of sorer punishment:
in the day of thy pride; or "prides", or "excellencies" (h); in the time of their prosperity, in the days of David and Solomon, and other kings of Judah. Prosperity is apt to make men proud, and to lift them above themselves; and to forget what they have been, and what they may be; and to neglect observing the judgments of God on others, and to take warning by them.
(g) "in auditu in ore tuo", Pagninus, Montanus; "in auditum", Vatablus. (h) "in die superbiarum tuarum", Pagninus, Montanus, Calvin; "in die excellentiarum tuarum", Piscator; "in die erectionum tuarum", Cocceius, Starckius.
John Wesley
16:56 Not mentioned - The sins of Sodom, and her plagues, were not minded or mentioned by thee.
Robert Jamieson, A. R. Fausset and David Brown
16:56 Sodom was not mentioned--literally, "was not for a report." Thou didst not deign to mention her name as if her case could possibly apply as a warning to thee, but it did apply (2Pet 2:6).
16:5716:57: մինչչեւ յայտնեալ էին չարիքն քո, որպէս այժմդ նախա՛տ եղեր դստերացն Ասորւոց, եւ ամենեցուն որ շուրջ զնովաւ էին դստերք այլազգեաց, եւ պատեալ շուրջ զքեւ։
57 քանի դեռ չէին բացայայտուել չարագործութիւններդ, ինչպէս որ հիմա ես նախատւում Ասորիքի ու նրա շուրջ գտնուող բոլոր այլազգիների դուստրերի առաջ, -
57 Քանի որ դեռ քու չարութիւնդ յայտնուած չէր, Ինչպէս հիմա յայտնուեցաւ՝ երբ Ասորիներու աղջիկներուն առջեւ Ու անոնց բոլորտիքը եղող բոլոր Փղշտացիներուն աղջիկներուն առջեւ մեղադրանքի առարկայ եղար։Անոնք ամէն կողմէ քեզ նախատեցին։
մինչչեւ յայտնեալ էին չարիքն քո որպէս այժմդ, նախատ եղեր դստերացն Ասորւոց, եւ ամենեցուն որ շուրջ զնովաւ էին, [317]դստերք այլազգեաց, եւ պատեալ շուրջ զքեւ:

16:57: մինչչեւ յայտնեալ էին չարիքն քո, որպէս այժմդ նախա՛տ եղեր դստերացն Ասորւոց, եւ ամենեցուն որ շուրջ զնովաւ էին դստերք այլազգեաց, եւ պատեալ շուրջ զքեւ։
57 քանի դեռ չէին բացայայտուել չարագործութիւններդ, ինչպէս որ հիմա ես նախատւում Ասորիքի ու նրա շուրջ գտնուող բոլոր այլազգիների դուստրերի առաջ, -
57 Քանի որ դեռ քու չարութիւնդ յայտնուած չէր, Ինչպէս հիմա յայտնուեցաւ՝ երբ Ասորիներու աղջիկներուն առջեւ Ու անոնց բոլորտիքը եղող բոլոր Փղշտացիներուն աղջիկներուն առջեւ մեղադրանքի առարկայ եղար։Անոնք ամէն կողմէ քեզ նախատեցին։
zohrab-1805▾ eastern-1994▾ western am▾
16:5716:57 доколе еще не открыто было нечестие твое, как во время посрамления от дочерей Сирии и всех окружавших ее, от дочерей Филистимы, смотревших на тебя с презрением со всех сторон.
16:57 πρὸ προ before; ahead of τοῦ ο the ἀποκαλυφθῆναι αποκαλυπτω reveal; uncover τὰς ο the κακίας κακια badness; vice σου σου of you; your ὃν ος who; what τρόπον τροπος manner; by means νῦν νυν now; present ὄνειδος ονειδος disgrace εἶ ειμι be θυγατέρων θυγατηρ daughter Συρίας συρια Syria; Siria καὶ και and; even πάντων πας all; every τῶν ο the κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him θυγατέρων θυγατηρ daughter ἀλλοφύλων αλλοφυλος foreigner τῶν ο the περιεχουσῶν περιεχω constrain; contain σε σε.1 you κύκλῳ κυκλω circling; in a circle
16:57 בְּ bᵊ בְּ in טֶרֶם֮ ṭerem טֶרֶם beginning תִּגָּלֶ֣ה tiggālˈeh גלה uncover רָעָתֵךְ֒ rāʕāṯēḵ רָעָה evil כְּמֹ֗ו kᵊmˈô כְּמֹו like עֵ֚ת ˈʕēṯ עֵת time חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach בְּנֹות־ bᵊnôṯ- בַּת daughter אֲרָ֔ם ʔᵃrˈām אֲרָם Aram וְ wᵊ וְ and כָל־ ḵol- כֹּל whole סְבִיבֹותֶ֖יהָ sᵊvîvôṯˌeʸhā סָבִיב surrounding בְּנֹ֣ות bᵊnˈôṯ בַּת daughter פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine הַ ha הַ the שָּׁאטֹ֥ות ššāṭˌôṯ שׁוט despise אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker] מִ mi מִן from סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
16:57. antequam revelaretur malitia tua sicut hoc tempore in obprobrium filiarum Syriae et cunctarum in circuitu tuo filiarum Palestinarum quae ambiunt te per gyrumBefore thy malice was laid open: as it is at this time, making thee a reproach of the daughters of Syria, and of all the daughters of Palestine round about thee, that encompass thee on all sides.
57. before thy wickedness was discovered, as at the time of the reproach of the daughters of Syria, and of all that are round about her, the daughters of the Philistines, which do despite unto thee round about.
16:57. before your malice was revealed, as it is at this time, with the reproach of the daughters of Syria and of all the daughters of Palestine, who surround you, who encircle you on every side.
16:57. Before thy wickedness was discovered, as at the time of [thy] reproach of the daughters of Syria, and all [that are] round about her, the daughters of the Philistines, which despise thee round about.
Before thy wickedness was discovered, as at the time of [thy] reproach of the daughters of Syria, and all [that are] round about her, the daughters of the Philistines, which despise thee round about:

16:57 доколе еще не открыто было нечестие твое, как во время посрамления от дочерей Сирии и всех окружавших ее, от дочерей Филистимы, смотревших на тебя с презрением со всех сторон.
16:57
πρὸ προ before; ahead of
τοῦ ο the
ἀποκαλυφθῆναι αποκαλυπτω reveal; uncover
τὰς ο the
κακίας κακια badness; vice
σου σου of you; your
ὃν ος who; what
τρόπον τροπος manner; by means
νῦν νυν now; present
ὄνειδος ονειδος disgrace
εἶ ειμι be
θυγατέρων θυγατηρ daughter
Συρίας συρια Syria; Siria
καὶ και and; even
πάντων πας all; every
τῶν ο the
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
θυγατέρων θυγατηρ daughter
ἀλλοφύλων αλλοφυλος foreigner
τῶν ο the
περιεχουσῶν περιεχω constrain; contain
σε σε.1 you
κύκλῳ κυκλω circling; in a circle
16:57
בְּ bᵊ בְּ in
טֶרֶם֮ ṭerem טֶרֶם beginning
תִּגָּלֶ֣ה tiggālˈeh גלה uncover
רָעָתֵךְ֒ rāʕāṯēḵ רָעָה evil
כְּמֹ֗ו kᵊmˈô כְּמֹו like
עֵ֚ת ˈʕēṯ עֵת time
חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach
בְּנֹות־ bᵊnôṯ- בַּת daughter
אֲרָ֔ם ʔᵃrˈām אֲרָם Aram
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
סְבִיבֹותֶ֖יהָ sᵊvîvôṯˌeʸhā סָבִיב surrounding
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
הַ ha הַ the
שָּׁאטֹ֥ות ššāṭˌôṯ שׁוט despise
אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker]
מִ mi מִן from
סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
16:57. antequam revelaretur malitia tua sicut hoc tempore in obprobrium filiarum Syriae et cunctarum in circuitu tuo filiarum Palestinarum quae ambiunt te per gyrum
Before thy malice was laid open: as it is at this time, making thee a reproach of the daughters of Syria, and of all the daughters of Palestine round about thee, that encompass thee on all sides.
16:57. before your malice was revealed, as it is at this time, with the reproach of the daughters of Syria and of all the daughters of Palestine, who surround you, who encircle you on every side.
16:57. Before thy wickedness was discovered, as at the time of [thy] reproach of the daughters of Syria, and all [that are] round about her, the daughters of the Philistines, which despise thee round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
57. “Как во время посрамления от дочерей Сирии… от дочерей Филистимы”. Разумеются, вероятно, унизительные отношения к Сирии Ахаза (а м. б. и войны Израильского царства с Сирией) и филистимское рабство в конце периода судей.
Albert Barnes: Notes on the Bible - 1834
16:57: Thy reproach - Rather, the "reproach." In his march toward Jerusalem, Nebuchadnezzar attacked and overthrew Damascus and other Syrian towns. The Jews exulted, not foreseeing that this was but a precursor of that ruin which should discover their own wickedness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:57: thy wickedness: Eze 16:36, Eze 16:37, Eze 21:24, Eze 23:18, Eze 23:19; Psa 50:21; Lam 4:22; Hos 2:10, Hos 7:1; Co1 4:5
reproach: Kg2 16:5-7; Ch2 28:5, Ch2 28:6, Ch2 28:18-23; Isa 7:1, Isa 14:28
Syria: Heb. Aram, Gen 10:22, Gen 10:23; Num 23:7
the daughters: Eze 16:27
despise: or, spoil, Jer 33:24
Geneva 1599
16:57 Before thy wickedness was (i) uncovered, as at the time of [thy] reproach of the daughters of Syria, and all [that are] around (k) her, the daughters of the Philistines, who despise thee on every side.
(i) That is, till you were brought under by the Syrians and Philistines, (2Chron 28:19).
(k) Which joined with the Syrians, or compassed about Jerusalem.
John Gill
16:57 Before thy wickedness was discovered,.... By the punishment of it, by the judgments of God brought upon them; then they were humbled, who before were proud and haughty; and might speak and think of the vengeance of God on Sodom, which before they made no mention of. It is a sad thing only to know sin, and to have it discovered only by the punishment of it:
as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines; this seems to refer to the times of Ahaz, when the Syrians smote the men of Judah; and carried many of them captive; and the Philistines invaded the cities of the low country, and southern parts of Judah, and took many of them, 2Chron 28:5; at which time the wickedness of the Jews was discovered; and it was a plain case they had sinned against the Lord, by his suffering their enemies to come upon them, and prevail over them; which was to their reproach. The Syrians reproached them, and so did the Philistines:
which despise thee round about; they spoiled and plundered them on all sides; and treated them with scorn and contempt, who before were formidable and terrible to them: thus it is with a people when they are left of God, they are despised by men.
John Wesley
16:57 Before - The time of her pride was, when they were not yet afflicted, and despised by the Syrians. And all - The nations that were round about and combined in league against the house of David. Her - Syria, the chief whereof were the Philistines.
Robert Jamieson, A. R. Fausset and David Brown
16:57 Before thy wickedness was discovered--manifested to all, namely, by the punishment inflicted on thee.
thy reproach of . . . Syria and . . . Philistines--the indignity and injuries done thee by Syria and the Philistines (4Kings 16:5; 2Chron 28:18; Is 9:11-12).
16:5816:58: Արդ՝ կրեա՛ զամպարշտութիւնս քո եւ զանօրէնութիւնս քո՝ ասէ Տէր[12523]։ [12523] Ոմանք. Եւ զանիրաւութիւն քո, ասէ։
58 ուրեմն քաղի՛ր քո ամբարշտութիւնների ու անօրէնութիւնների պտուղները”», - ասում է Տէրը:
58 Քու անառակութիւններուդ եւ պղծութիւններուդ պատիժը Դուն կրեցիր, կ’ըսէ Տէրը։
Արդ կրեա զամպարշտութիւնս քո եւ զանօրէնութիւնս քո, ասէ Տէր:

16:58: Արդ՝ կրեա՛ զամպարշտութիւնս քո եւ զանօրէնութիւնս քո՝ ասէ Տէր[12523]։
[12523] Ոմանք. Եւ զանիրաւութիւն քո, ասէ։
58 ուրեմն քաղի՛ր քո ամբարշտութիւնների ու անօրէնութիւնների պտուղները”», - ասում է Տէրը:
58 Քու անառակութիւններուդ եւ պղծութիւններուդ պատիժը Դուն կրեցիր, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
16:5816:58 За разврат твой и за мерзости твои терпишь ты, говорит Господь.
16:58 τὰς ο the ἀσεβείας ασεβεια irreverence σου σου of you; your καὶ και and; even τὰς ο the ἀνομίας ανομια lawlessness σου σου of you; your σὺ συ you κεκόμισαι κομιζω obtain αὐτάς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master
16:58 אֶת־ ʔeṯ- אֵת [object marker] זִמָּתֵ֥ךְ zimmāṯˌēḵ זִמָּה loose conduct וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תֹּועֲבֹותַ֖יִךְ tôʕᵃvôṯˌayiḵ תֹּועֵבָה abomination אַ֣תְּ ʔˈat אַתְּ you נְשָׂאתִ֑ים nᵊśāṯˈîm נשׂא lift נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
16:58. scelus tuum et ignominiam tuam tu portasti ait Dominus DeusThou hast borne thy wickedness, and thy disgrace, saith the Lord God.
58. Thou hast borne thy lewdness and thine abominations, saith the LORD.
16:58. You have borne your wickedness and your disgrace, says the Lord God.”
16:58. Thou hast borne thy lewdness and thine abominations, saith the LORD.
Thou hast borne thy lewdness and thine abominations, saith the LORD:

16:58 За разврат твой и за мерзости твои терпишь ты, говорит Господь.
16:58
τὰς ο the
ἀσεβείας ασεβεια irreverence
σου σου of you; your
καὶ και and; even
τὰς ο the
ἀνομίας ανομια lawlessness
σου σου of you; your
σὺ συ you
κεκόμισαι κομιζω obtain
αὐτάς αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
16:58
אֶת־ ʔeṯ- אֵת [object marker]
זִמָּתֵ֥ךְ zimmāṯˌēḵ זִמָּה loose conduct
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תֹּועֲבֹותַ֖יִךְ tôʕᵃvôṯˌayiḵ תֹּועֵבָה abomination
אַ֣תְּ ʔˈat אַתְּ you
נְשָׂאתִ֑ים nᵊśāṯˈîm נשׂא lift
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
16:58. scelus tuum et ignominiam tuam tu portasti ait Dominus Deus
Thou hast borne thy wickedness, and thy disgrace, saith the Lord God.
16:58. You have borne your wickedness and your disgrace, says the Lord God.”
16:58. Thou hast borne thy lewdness and thine abominations, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
58. “Терпишь ты”. Настоящее вместо будущего; но оно уместно здесь и в своем значении, так как плен уже начался; а в слав. прошедшее: “понесла еси”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:58: hast: Eze 23:49; Gen 4:13; Lam 5:7
borne: Heb. borne them
John Gill
16:58 Thou hast borne thy lewdness and thine abominations,.... Openly and publicly; their abominable iniquities were written as it were upon their foreheads, and were to be seen of all men; their sin was to be read in their punishment, which is meant by bearing their lewdness and abominations; namely, the punishment due unto them:
saith the Lord; who always speaks what is just and true; this is added to denote the truth of what had been, and the certainty of what would be, as follows:
John Wesley
16:58 Thy lewdness - The punishment thereof.
Robert Jamieson, A. R. Fausset and David Brown
16:58 borne thy lewdness--that is, the punishment of it (Ezek 23:49). I do not treat thee with excessive rigor. Thy sin and punishment are exactly commensurate.
16:5916:59: Զի ա՛յսպէս ասէ Ադովնայի Տէր. Եւ արարից ընդ քեզ՝ որպէս արարե՛րն, որպէս անարգեցեր զայն ամենայն անցանել զուխտիւ իմով։
59 «Ամենակալ Տէրն այսպէս է ասում. “Քեզ հետ վարուելու եմ այնպէս, ինչպէս դու ես վարուել, ինչպէս որ անարգել ես ամէն բան ու զանց առել իմ ուխտը:
59 «Ահա Տէր Եհովան այսպէս կ’ըսէ. Քու ըրածիդ համեմատ պիտի ընեմ քեզի, Քանի որ երդումը անարգեցիր եւ ուխտը աւրեցիր։
Զի այսպէս ասէ Ադոնայի Տէր. Եւ արարից ընդ քեզ` որպէս արարերն, որպէս անարգեցեր [318]զայն ամենայն`` անցանել զուխտիւ [319]իմով:

16:59: Զի ա՛յսպէս ասէ Ադովնայի Տէր. Եւ արարից ընդ քեզ՝ որպէս արարե՛րն, որպէս անարգեցեր զայն ամենայն անցանել զուխտիւ իմով։
59 «Ամենակալ Տէրն այսպէս է ասում. “Քեզ հետ վարուելու եմ այնպէս, ինչպէս դու ես վարուել, ինչպէս որ անարգել ես ամէն բան ու զանց առել իմ ուխտը:
59 «Ահա Տէր Եհովան այսպէս կ’ըսէ. Քու ըրածիդ համեմատ պիտի ընեմ քեզի, Քանի որ երդումը անարգեցիր եւ ուխտը աւրեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
16:5916:59 Ибо так говорит Господь Бог: Я поступлю с тобою, как поступила ты, презрев клятву нарушением союза.
16:59 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ποιήσω ποιεω do; make ἐν εν in σοὶ σοι you καθὼς καθως just as / like ἐποίησας ποιεω do; make ὡς ως.1 as; how ἠτίμωσας ατιμοω dishonor ταῦτα ουτος this; he τοῦ ο the παραβῆναι παραβαινω transgress; overstep τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine
16:59 כִּ֣י kˈî כִּי that כֹ֤ה ḵˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְו *wᵊ וְ and עָשִׂ֥יתִיעשׂית *ʕāśˌîṯî עשׂה make אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker] כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֑ית ʕāśˈîṯ עשׂה make אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּזִ֥ית bāzˌîṯ בזה despise אָלָ֖ה ʔālˌā אָלָה curse לְ lᵊ לְ to הָפֵ֥ר hāfˌēr פרר break בְּרִֽית׃ bᵊrˈîṯ בְּרִית covenant
16:59. quia haec dicit Dominus Deus et faciam tibi sicut dispexisti iuramentum ut irritum faceres pactumFor thus saith the Lord God: I will deal with thee, as thou hast despised the oath, in breaking the covenant:
59. For thus saith the Lord GOD: I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.
16:59. For thus says the Lord God: “I will act toward you, just as you have despised the oath, so that you would make void the covenant.
16:59. For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.
For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant:

16:59 Ибо так говорит Господь Бог: Я поступлю с тобою, как поступила ты, презрев клятву нарушением союза.
16:59
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ποιήσω ποιεω do; make
ἐν εν in
σοὶ σοι you
καθὼς καθως just as / like
ἐποίησας ποιεω do; make
ὡς ως.1 as; how
ἠτίμωσας ατιμοω dishonor
ταῦτα ουτος this; he
τοῦ ο the
παραβῆναι παραβαινω transgress; overstep
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
16:59
כִּ֣י kˈî כִּי that
כֹ֤ה ḵˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
וְו
*wᵊ וְ and
עָשִׂ֥יתִיעשׂית
*ʕāśˌîṯî עשׂה make
אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker]
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֑ית ʕāśˈîṯ עשׂה make
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּזִ֥ית bāzˌîṯ בזה despise
אָלָ֖ה ʔālˌā אָלָה curse
לְ lᵊ לְ to
הָפֵ֥ר hāfˌēr פרר break
בְּרִֽית׃ bᵊrˈîṯ בְּרִית covenant
16:59. quia haec dicit Dominus Deus et faciam tibi sicut dispexisti iuramentum ut irritum faceres pactum
For thus saith the Lord God: I will deal with thee, as thou hast despised the oath, in breaking the covenant:
16:59. For thus says the Lord God: “I will act toward you, just as you have despised the oath, so that you would make void the covenant.
16:59. For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
59. “Нарушением союза”. “Неверность человека не может изменить верности Божией и это точка соприкосновения между этим стихом и содержащимися в следующих стихах обетованиями” (Кейль). Наказание должно последовать ранее, чем явится милость. Сначала должно свершиться правосудие.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:59: I will: Eze 7:4, Eze 7:8, Eze 7:9, Eze 14:4; Isa 3:11; Jer 2:19; Mat 7:1, Mat 7:2; Rom 2:8, Rom 2:9
which: Eze 17:13-16; Exo 24:1-8; Deu 29:10-15, Deu 29:25; Ch2 34:31, Ch2 34:32; Isa 24:5; Jer 22:9, Jer 31:32
Geneva 1599
16:59 For thus saith the Lord GOD; I will even deal with thee as thou hast done, who hast despised the (l) oath in breaking the covenant.
(l) When you broke the covenant which was made between you and me, as in (Ezek 16:8).
John Gill
16:59 For thus saith the Lord God,.... And what he says may be depended upon as truth, and what will certainly come to pass:
I will even deal with thee as thou hast done; reward them according to their works; or execute the law of retaliation upon them; and reject them, as they had rejected him; and cast them off from being his people, since they had forsook him as their God; they being the aggressors and transgressors of the covenant, he was under no obligation by virtue of that to bless and protect them:
which hath despised the oath by breaking the covenant; the covenant at Mount Sinai; or which was made in the plains of Moab, which had an oath annexed to it, Deut 29:12; but by breaking the covenant, which they did by their many abominations, they despised the oath by which they were sworn to keep it; and therefore it was but just with God to do with them as they had done with him and his covenant. The words are by some rendered, "I might even deal with thee as thou hast done" (i), &c. I should be justified in so doing, and you could not justly complain of me; but I will not, as follows:
(i) "ego quidem agerem tecum, quemadmodum fecisti mecum", Tigurine version.
John Wesley
16:59 In breaking the covenant - So will I break my covenant with thee.
Robert Jamieson, A. R. Fausset and David Brown
16:59 the oath--the covenant between God and Israel (Deut 29:12, Deut 29:14). As thou hast despised it, so will I despise thee. No covenant is one-sided; where Israel broke faith, God's promise of favor ceased.
16:6016:60: Եւ յիշեցի՛ց զուխտն իմ որ ընդ քե՛զն էր յաւուրս տղայութեան քոյ. եւ կանգնեցից ինձ ուխտ յաւիտենական[12524]. [12524] Բազումք. Եւ ոչ յիշեցից զուխտն իմ։
60 Բայց ես յիշելու եմ ուխտս, որ երիտասարդութեանդ օրերին կապել էի քեզ հետ, յաւիտեան հաստատ եմ պահելու այդ ուխտը:
60 Բայց ես քու մանկութեանդ օրերը քեզի հետ ըրած ուխտս պիտի յիշեմ, Քեզի հետ յաւիտենական ուխտ պիտի հաստատեմ.
Եւ յիշեցից զուխտն իմ որ ընդ քեզն էր յաւուրս տղայութեան քո, եւ կանգնեցից [320]ինձ ուխտ յաւիտենական:

16:60: Եւ յիշեցի՛ց զուխտն իմ որ ընդ քե՛զն էր յաւուրս տղայութեան քոյ. եւ կանգնեցից ինձ ուխտ յաւիտենական[12524].
[12524] Բազումք. Եւ ոչ յիշեցից զուխտն իմ։
60 Բայց ես յիշելու եմ ուխտս, որ երիտասարդութեանդ օրերին կապել էի քեզ հետ, յաւիտեան հաստատ եմ պահելու այդ ուխտը:
60 Բայց ես քու մանկութեանդ օրերը քեզի հետ ըրած ուխտս պիտի յիշեմ, Քեզի հետ յաւիտենական ուխտ պիտի հաստատեմ.
zohrab-1805▾ eastern-1994▾ western am▾
16:6016:60 Но Я вспомню союз Мой с тобою во дни юности твоей, и восстановлю с тобою вечный союз.
16:60 καὶ και and; even μνησθήσομαι μιμνησκω remind; remember ἐγὼ εγω I τῆς ο the διαθήκης διαθηκη covenant μου μου of me; mine τῆς ο the μετὰ μετα with; amid σοῦ σου of you; your ἐν εν in ἡμέραις ημερα day νηπιότητός νηπιοτης of you; your καὶ και and; even ἀναστήσω ανιστημι stand up; resurrect σοι σοι you διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages
16:60 וְ wᵊ וְ and זָכַרְתִּ֨י zāḵartˌî זכר remember אֲנִ֧י ʔᵃnˈî אֲנִי i אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֛י bᵊrîṯˈî בְּרִית covenant אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker] בִּ bi בְּ in ימֵ֣י ymˈê יֹום day נְעוּרָ֑יִךְ nᵊʕûrˈāyiḵ נְעוּרִים youth וַ wa וְ and הֲקִמֹותִ֥י hᵃqimôṯˌî קום arise לָ֖ךְ lˌāḵ לְ to בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant עֹולָֽם׃ ʕôlˈām עֹולָם eternity
16:60. et recordabor ego pacti mei tecum in diebus adulescentiae tuae et suscitabo tibi pactum sempiternumAnd I will remember my covenant with thee in the days of thy youth: and I will establish with thee an everlasting covenant.
60. Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.
16:60. And I will remember my covenant with you in the days of your youth. And I will raise up for you an everlasting covenant.
16:60. Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.
Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant:

16:60 Но Я вспомню союз Мой с тобою во дни юности твоей, и восстановлю с тобою вечный союз.
16:60
καὶ και and; even
μνησθήσομαι μιμνησκω remind; remember
ἐγὼ εγω I
τῆς ο the
διαθήκης διαθηκη covenant
μου μου of me; mine
τῆς ο the
μετὰ μετα with; amid
σοῦ σου of you; your
ἐν εν in
ἡμέραις ημερα day
νηπιότητός νηπιοτης of you; your
καὶ και and; even
ἀναστήσω ανιστημι stand up; resurrect
σοι σοι you
διαθήκην διαθηκη covenant
αἰώνιον αιωνιος eternal; of ages
16:60
וְ wᵊ וְ and
זָכַרְתִּ֨י zāḵartˌî זכר remember
אֲנִ֧י ʔᵃnˈî אֲנִי i
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֛י bᵊrîṯˈî בְּרִית covenant
אֹותָ֖ךְ ʔôṯˌāḵ אֵת [object marker]
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
נְעוּרָ֑יִךְ nᵊʕûrˈāyiḵ נְעוּרִים youth
וַ wa וְ and
הֲקִמֹותִ֥י hᵃqimôṯˌî קום arise
לָ֖ךְ lˌāḵ לְ to
בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
16:60. et recordabor ego pacti mei tecum in diebus adulescentiae tuae et suscitabo tibi pactum sempiternum
And I will remember my covenant with thee in the days of thy youth: and I will establish with thee an everlasting covenant.
16:60. And I will remember my covenant with you in the days of your youth. And I will raise up for you an everlasting covenant.
16:60. Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
60. “Но я вспомню союз Мой с тобою во дни юности твоей”, т. е. завет с Авраамом и с народом при Моисее. т.о. память об этом завете, а не другое что, даже не раскаяние народа, будет единственной причиною восстановления Израиля. Раскаяние последует уже после (ст. 61) и Бог совершит спасение Израиля до него. Весьма важная в догматическом отношении мысль. - “Вечный союз”, т. е. союз, который никогда не будет нарушен Израилем, о каковом предсказывали также Исаия (LV:3) и Иеремия (XXXI:31; ср. Иез XXXIV:25; XXXVII:26) и который осуществился во Христе, но вполне и для всего Израиля осуществится во времена, описанные в XL-XLVIII гл. Иез. От прежнего союза он будет отличаться тем, что Бог, для обеих сторон (Себя и народа) установит такие условия, нарушение которых слабейшей стороной (народом) не вызвало бы прекращения завета (отмена закона и водворение на его место благодати), как то было с синайскиим заветом во время Иезекииля (ср. общие замечания на I гл.). Но это будет не новый совершенно завет, а восстановление прежнего (Мф V:17; Гал III:17). Что Иегова тогда начал, то Он теперь приведет к концу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
60 Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. 61 Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. 62 And I will establish my covenant with thee; and thou shalt know that I am the LORD: 63 That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
Here, in the close of the chapter, after a most shameful conviction of sin and a most dreadful denunciation of judgments, mercy is remembered, mercy is reserved, for those who shall come after. As was when God swore in his wrath concerning those who came out of Egypt that they should not enter Canaan, "Yet" (says God) "your little ones shall;" so here. And some think that what is said of the return of Sodom and Samaria (v. 53, 55), and of Jerusalem with them, is a promise; it may be understood so, if by Sodom we understand (as Grotius and some of the Jewish writers do) the Moabites and Ammonites, the posterity of Lot, who once dwelt in Sodom; their captivity was returned (Jer. xlviii. 47; xlix. 6), as was that of many of the ten tribes, and Judah's with them. But these closing verses are, without doubt, a previous promise, which was in part fulfilled at the return of the penitent and reformed Jews out of Babylon, but was to have its full accomplishment in gospel-times, and in that repentance and that remission of sins which should then be preached with success to all nations, beginning at Jerusalem. Now observe here,
I. Whence this mercy should take rise-from God himself, and his remembering his covenant with them (v. 60): Nevertheless, though they had been so provoking, and God had been provoked to such a degree that one would think they could never be reconciled again, yet "I will remember my covenant with thee, that covenant which I made with thee in the days of thy youth, and will revive it again. Though thou hast broken the covenant (v. 59), I will remember it, and it shall flourish again." See how much it is our comfort and advantage that God is pleased to deal with us in a covenant-way, for thus the mercies of it come to be sure mercies and everlasting (Isa. lv. 3); and, while this root stands firmly in the ground, there is hope of the tree, though it be cut down, that through the scent of water it will bud again. We do not find that they put him in mind of the covenant, but ex mero motu--from his own mere good pleasure, he remembers it as he had promised. Lev. xxvi. 42, Then will I remember my covenant, and will remember the land. He that bids us to be ever mindful of the covenant no doubt will himself be ever mindful of it, the word which he commanded (and what he commands stands fast for ever) to a thousand generations.
II. How they should be prepared and qualified for this mercy (v. 61): "Thou shalt remember thy ways, thy evil ways; God will put thee in mind of them, will set them in order before thee, that thou mayest be ashamed of them." Note, God's good work in us commences and keeps pace with his good-will towards us. When he remembers his covenant for us, that he may not remember our sins against us, he puts us upon remembering our sins against ourselves. And if we will but be brought to remember our ways, how crooked and perverse they have been and how we have walked contrary to God in them, we cannot but be ashamed; and, when we are so, we are best prepared to receive the honour and comfort of a sealed pardon and a settled peace.
III. What the mercy is that God has in reserve for them. 1. He will take them into covenant with himself (v. 60): I will establish unto thee an everlasting covenant; and again (v. 62), I will establish, re-establish, and establish more firmly than ever, my covenant with thee. Note, It is an unspeakable comfort to all true penitents that the covenant of grace is so well ordered in all things that every transgression in the covenant does not throw us out of the covenant, for that is inviolable. 2. He will bring the Gentiles into church-communion with them (v. 61): "Thou shalt receive thy sisters, the Gentile nations that are found about thee, thy elder and thy younger, greater than thou art and less, ancient nations and modern, and I will give them unto thee for daughters; they shall be founded, nursed, taught, and educated, by that gospel, that word of the Lord, which shall go forth from Zion and from Jerusalem; so that all the neighbours shall call Jerusalem mother, while the church continues there, and shall acknowledge the Jerusalem which is from above, and which is free, to be the mother of us all, Gal. iv. 26. They shall be thy daughters, but not by thy covenant, not by the covenant of peculiarity, not as being proselytes to the Jewish religion and subject to the yoke of the ceremonial law, but as being converts with thee to the Christian religion." Or not by thy covenant may mean, "not upon such terms as thou shalt think fit to impose upon them as conquered nations, as captives and homagers to whom thou mayest give law at pleasure" (such a dominion as that the carnal Jews hope to have over the nations); "no, they shall be thy daughters by my covenant, the covenant of grace made with thee and them in concert, as in indenture tripartite. I will be a Father, a common Father, both to Jews and Gentiles, and so they shall become sisters to one another. And, when thou shalt receive them, thou shalt be ashamed of thy own evil ways wherein thou wast conformed to them. Thou shalt blush to look a Gentile in the face, remembering how much worse than the Gentiles thou wast in the day of thy apostasy."
IV. What the fruit and effect of this will be. 1. God will hereby be glorified (v. 62): "Thou shalt know that I am the Lord. It shall hereby be known that the God of Israel is Jehovah, a God of power, and faithful to his covenant; and thou shalt know it who hast hitherto lived as if thou didst not know or believe it." It had often been said in wrath, You shall know that I am the Lord, shall know it to your cost; here it is said in mercy, You shall know it to your comfort; and it is one of the most precious promises of the new covenant which God has made with us that all shall know him from the least to the greatest. 2. They shall hereby be more humbled and abased for sin ( v. 63): "That thou mayest be the more confounded at the remembrance of all that thou hast done amiss, mayest reproach thyself for it and call thyself a thousand times unwise, undutiful, ungrateful, and unlike what thou wast, and mayest never open thy mouth any more in contradiction to God, reflection on him, or complaints of him, but mayest be for ever silent and submissive because of thy shame." Note, Those that rightly remember their sins will be truly ashamed of them; and those that are truly ashamed of their sins will see great reason to be patient under their afflictions, to be dumb, and not open their mouths against what God does. But that which is most observable is, that all this shall be when I am pacified towards thee, saith the Lord God. Note, It is the gracious ingenuousness of true penitents that the clearer evidences and the fuller instances they have of God's being reconciled to them the more grieved and ashamed they are that ever they have offended God. God is in Jesus Christ pacified towards us; he is our peace, and it is by his cross that we are reconciled, and in his gospel that God is reconciling the world to himself. Now the consideration of this should be powerful to melt our hearts into a godly sorrow for sin. This is repenting because the kingdom of heaven is at hand. The prodigal, after he had received the kiss which assured him that his father was pacified towards him, was ashamed and confounded, and said, Father, I have sinned against heaven and before thee. And the more our shame for sin is increased by the sense of pardoning mercy the more will our comfort in God be increased.
Adam Clarke: Commentary on the Bible - 1831
16:60: I will remember my covenant - That is, the covenant I made with Abraham in the day or thy youth, when in him thou didst begin to be a nation.
Albert Barnes: Notes on the Bible - 1834
16:60: The promise of restoration must almost have sounded as strangely as the threat of punishment, including as it did those whom Judah hated and despised Eze 16:61. The covenant of restoration was not to be like the old covenant. Not "by thy covenant," but "by My covenant." The people's covenant was the pledge of obedience. That had been found ineffectual. But the covenant of God was by "promise" Gal 3:17. See
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:60: I will remember: Eze 16:8; Lev 26:42, Lev 26:45; Neh 1:5-11; Psa 105:8, Psa 106:45; Jer 2:2, Jer 33:20-26; Hos 2:15; Luk 1:72
I will establish: Eze 37:26, Eze 37:27; Isa 55:3; Sa2 23:5; Jer 31:31-34, Jer 32:38-41, Jer 50:5; Hos 2:19, Hos 2:20; Heb 8:10, Heb 12:24, Heb 13:20
Geneva 1599
16:60 Nevertheless I will (m) remember my covenant with thee in the days of thy youth, and I will establish to thee an everlasting covenant.
(m) That is, out of mercy and love I will pity you and so stand by my covenant though you have deserved the contrary.
John Gill
16:60 Nevertheless I will remember my covenant with thee in the days of thy youth,.... The covenant made with them at Sinai, quickly after they came out of Egypt, when they were, both as a body politic and ecclesiastical, in their infant state; for, as Kimchi says, all the while they were in Egypt, and until they, came into the land of Canaan, were called the days of their youth; and to this covenant, which had the nature of a matrimonial contract, the, prophet refers when he speaks of the "love" of their "espousals", and the "kindness" of their "youth", Jer 2:2; this covenant the Lord remembered, and made good his part, though they neglected theirs; and it was particularly remembered when Christ was made under this law, and became the fulfilling end of it to his people; yielding perfect obedience to it, and bearing the penalty of it in their room and stead; for here begins a declaration of the grace and mercy of God to the remnant, according to the election of grace, which were among this degenerate people, and whom the Lord had a special regard unto:
and I will establish unto thee an everlasting covenant; the covenant of grace, made with the Messiah and his spiritual seed; which is confirmed of God in Christ; ordered in all things and sure; whose promises are yea and amen in Christ; and the blessings of it, the sure mercies of David; a covenant that shall never be broken, made void, or removed; but will continue for ever. This is the new covenant, or the covenant of grace, as exhibited and administered under the New Testament; see Heb 8:8.
John Wesley
16:60 Nevertheless - The Lord having denounced a perpetual punishment to the impenitent body of the Jewish nation, doth now promise to the remnant, that they shall be remembered, and obtain covenanted mercy. My covenant - In which I promised I would not utterly cut off the seed of Israel, nor fail to send the redeemer, who should turn away iniquity from Jacob. With thee - In the loins of Abraham, and solemnly renewed after their coming out of Egypt, which is the time, called the days of thy youth, Is 44:2. Establish - Confirm and ratify. It shall be sure, and unfailing. An everlasting covenant - Of long continuance, as to their condition in the land of Canaan, and in what is spiritual, it shall be absolutely everlasting.
Robert Jamieson, A. R. Fausset and David Brown
16:60 The promise here bursts forth unexpectedly like the sun from the dark clouds. With all her forgetfulness of God, God still remembers her; showing that her redemption is altogether of grace. Contrast "I will remember," with "thou hast not remembered" (Ezek 16:22, Ezek 16:43); also "My covenant," with "Thy covenant" (Ezek 16:61; Ps 106:45); then the effect produced on her is (Ezek 16:63) "that thou mayest remember." God's promise was one of promise and of grace. The law, in its letter, was Israel's (thy) covenant, and in this restricted view was long subsequent (Gal 3:17). Israel interpreted it as a covenant of works, which she while boasting of, failed to fulfil, and so fell under its condemnation (2Cor 3:3, 2Cor 3:6). The law, in its spirit, contains the germ of the Gospel; the New Testament is the full development of the Old, the husk of the outer form being laid aside when the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was the reason why, notwithstanding all her guilt, mercy was, and is, in store for her. Therefore the heathen or Gentile nations must come to her for blessings, not she to them.
everlasting covenant-- (Ezek 37:26; 2Kings 23:5; Is 55:3). The temporary forms of the law were to be laid aside, that in its permanent and "everlasting" spirit it might be established (Jer 31:31-37; Jer 32:40; Jer 50:4-5; Heb 8:8-13).
16:6116:61: եւ յիշեցից զճանապարհսն քո՝ եւ անարգեսցիս, յորժամ զմտա՛ւ ածիցես զքորսն քո՝ զերիցունսն հանդերձ կրսերօքն. եւ տաց զնոսա քեզ ՚ի փորձ, եւ ո՛չ ՚ի դաշնաւորս[12525]։ [12525] Օրինակ մի. Եւ յիշեսցես զճանապարհսն քո։
61 Յիշելու եմ նաեւ քո ընթացած ճանապարհը, եւ դու ամօթահար ես լինելու, երբ միտքդ բերես քոյրերիդ՝ աւագներին ու կրտսերներին: Նրանց տալու եմ քեզ փորձութեան համար եւ ոչ թէ որպէս դաշնակից:
61 Այն ատեն դուն քու ճամբաներդ պիտի յիշես Ու պիտի ամչնաս՝ երբ ընդունիս քեզմէ մեծ եւ քեզմէ պզտիկ քոյրերդ, Երբ զանոնք քեզի աղջիկներու տեղ տամ, Բայց ո՛չ թէ քու ուխտովդ,
եւ յիշեսցես զճանապարհսն քո եւ [321]անարգեսցիս, յորժամ զմտաւ ածիցես`` զքորսն քո զերիցունսն հանդերձ կրտսերօքն, եւ տաց զնոսա քեզ [322]ի փորձ, եւ ոչ ի դաշնաւորս:

16:61: եւ յիշեցից զճանապարհսն քո՝ եւ անարգեսցիս, յորժամ զմտա՛ւ ածիցես զքորսն քո՝ զերիցունսն հանդերձ կրսերօքն. եւ տաց զնոսա քեզ ՚ի փորձ, եւ ո՛չ ՚ի դաշնաւորս[12525]։
[12525] Օրինակ մի. Եւ յիշեսցես զճանապարհսն քո։
61 Յիշելու եմ նաեւ քո ընթացած ճանապարհը, եւ դու ամօթահար ես լինելու, երբ միտքդ բերես քոյրերիդ՝ աւագներին ու կրտսերներին: Նրանց տալու եմ քեզ փորձութեան համար եւ ոչ թէ որպէս դաշնակից:
61 Այն ատեն դուն քու ճամբաներդ պիտի յիշես Ու պիտի ամչնաս՝ երբ ընդունիս քեզմէ մեծ եւ քեզմէ պզտիկ քոյրերդ, Երբ զանոնք քեզի աղջիկներու տեղ տամ, Բայց ո՛չ թէ քու ուխտովդ,
zohrab-1805▾ eastern-1994▾ western am▾
16:6116:61 И ты вспомнишь о путях твоих, и будет стыдно тебе, когда станешь принимать к себе сестер твоих, б{о}льших тебя, как и меньших тебя, и когда Я буду давать тебе их в дочерей, но не от твоего союза.
16:61 καὶ και and; even μνησθήσῃ μιμνησκω remind; remember τὴν ο the ὁδόν οδος way; journey σου σου of you; your καὶ και and; even ἐξατιμωθήσῃ εξατιμοομαι in τῷ ο the ἀναλαβεῖν αναλαμβανω take up; take along σε σε.1 you τὰς ο the ἀδελφάς αδελφη sister σου σου of you; your τὰς ο the πρεσβυτέρας πρεσβυτερος senior; older σου σου of you; your σὺν συν with; [definite object marker] ταῖς ο the νεωτέραις νεος new; young σου σου of you; your καὶ και and; even δώσω διδωμι give; deposit αὐτάς αυτος he; him σοι σοι you εἰς εις into; for οἰκοδομὴν οικοδομη building καὶ και and; even οὐκ ου not ἐκ εκ from; out of διαθήκης διαθηκη covenant σου σου of you; your
16:61 וְ wᵊ וְ and זָכַ֣רְתְּ zāḵˈart זכר remember אֶת־ ʔeṯ- אֵת [object marker] דְּרָכַיִךְ֮ dᵊrāḵayiḵ דֶּרֶךְ way וְ wᵊ וְ and נִכְלַמְתְּ֒ niḵlamt כלם humiliate בְּ bᵊ בְּ in קַחְתֵּ֗ךְ qaḥtˈēḵ לקח take אֶת־ ʔeṯ- אֵת [object marker] אֲחֹותַ֨יִךְ֙ ʔᵃḥôṯˈayiḵ אָחֹות sister הַ ha הַ the גְּדֹלֹ֣ות ggᵊḏōlˈôṯ גָּדֹול great מִמֵּ֔ךְ mimmˈēḵ מִן from אֶל־ ʔel- אֶל to הַ ha הַ the קְּטַנֹּ֖ות qqᵊṭannˌôṯ קָטָן small מִמֵּ֑ךְ mimmˈēḵ מִן from וְ wᵊ וְ and נָתַתִּ֨י nāṯattˌî נתן give אֶתְהֶ֥ן ʔeṯhˌen אֵת [object marker] לָ֛ךְ lˈāḵ לְ to לְ lᵊ לְ to בָנֹ֖ות vānˌôṯ בַּת daughter וְ wᵊ וְ and לֹ֥א lˌō לֹא not מִ mi מִן from בְּרִיתֵֽךְ׃ bbᵊrîṯˈēḵ בְּרִית covenant
16:61. et recordaberis viarum tuarum et confunderis cum receperis sorores tuas te maiores cum minoribus tuis et dabo eas tibi in filias sed non ex pacto tuoAnd thou shalt remember thy ways, and be ashamed: when thou shalt receive thy sisters, thy elder and thy younger: and I will give them to thee for daughters, but not by thy covenant.
61. Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.
16:61. And you shall remember your ways and be confounded, when you will have received your sisters, your elder with your younger. And I will give them to you as daughters, but not by your covenant.
16:61. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.
Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant:

16:61 И ты вспомнишь о путях твоих, и будет стыдно тебе, когда станешь принимать к себе сестер твоих, б{о}льших тебя, как и меньших тебя, и когда Я буду давать тебе их в дочерей, но не от твоего союза.
16:61
καὶ και and; even
μνησθήσῃ μιμνησκω remind; remember
τὴν ο the
ὁδόν οδος way; journey
σου σου of you; your
καὶ και and; even
ἐξατιμωθήσῃ εξατιμοομαι in
τῷ ο the
ἀναλαβεῖν αναλαμβανω take up; take along
σε σε.1 you
τὰς ο the
ἀδελφάς αδελφη sister
σου σου of you; your
τὰς ο the
πρεσβυτέρας πρεσβυτερος senior; older
σου σου of you; your
σὺν συν with; [definite object marker]
ταῖς ο the
νεωτέραις νεος new; young
σου σου of you; your
καὶ και and; even
δώσω διδωμι give; deposit
αὐτάς αυτος he; him
σοι σοι you
εἰς εις into; for
οἰκοδομὴν οικοδομη building
καὶ και and; even
οὐκ ου not
ἐκ εκ from; out of
διαθήκης διαθηκη covenant
σου σου of you; your
16:61
וְ wᵊ וְ and
זָכַ֣רְתְּ zāḵˈart זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
דְּרָכַיִךְ֮ dᵊrāḵayiḵ דֶּרֶךְ way
וְ wᵊ וְ and
נִכְלַמְתְּ֒ niḵlamt כלם humiliate
בְּ bᵊ בְּ in
קַחְתֵּ֗ךְ qaḥtˈēḵ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אֲחֹותַ֨יִךְ֙ ʔᵃḥôṯˈayiḵ אָחֹות sister
הַ ha הַ the
גְּדֹלֹ֣ות ggᵊḏōlˈôṯ גָּדֹול great
מִמֵּ֔ךְ mimmˈēḵ מִן from
אֶל־ ʔel- אֶל to
הַ ha הַ the
קְּטַנֹּ֖ות qqᵊṭannˌôṯ קָטָן small
מִמֵּ֑ךְ mimmˈēḵ מִן from
וְ wᵊ וְ and
נָתַתִּ֨י nāṯattˌî נתן give
אֶתְהֶ֥ן ʔeṯhˌen אֵת [object marker]
לָ֛ךְ lˈāḵ לְ to
לְ lᵊ לְ to
בָנֹ֖ות vānˌôṯ בַּת daughter
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מִ mi מִן from
בְּרִיתֵֽךְ׃ bbᵊrîṯˈēḵ בְּרִית covenant
16:61. et recordaberis viarum tuarum et confunderis cum receperis sorores tuas te maiores cum minoribus tuis et dabo eas tibi in filias sed non ex pacto tuo
And thou shalt remember thy ways, and be ashamed: when thou shalt receive thy sisters, thy elder and thy younger: and I will give them to thee for daughters, but not by thy covenant.
16:61. And you shall remember your ways and be confounded, when you will have received your sisters, your elder with your younger. And I will give them to you as daughters, but not by your covenant.
16:61. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
61. Бог обещает Иерусалиму, что его духовному влиянию подчинит разные народы (ср. Ис LX), большие, как Самария, и меньшие его, как Содом, и только это пристыдит так Израиля, что положит начало его исправлению. Но все это будет сделано не в силу прежнего завета Бога с Израилем (“не от твоего союза” - слав.: “но не от завета твоего”), в обязательства которого не входило дело столь бесконечного милосердия со стороны Божиий.
Adam Clarke: Commentary on the Bible - 1831
16:61: Thy sisters, thine elder and thy younger - The Gentiles, who were before the Jews were called, and after the Jews were cast off, are here termed the elder and younger sister. These were to be given to Jerusalem for daughters; the latter should be converted to God by the ministry of men who should spring out of the Jewish Church. The former, who were patriarchs, etc., profited by the Lamb who was slain from the foundation of the world. Among the latter the Gospel was preached, first by Christ and his apostles, and since by persons raised up from among themselves.
But not by thy covenant - This was the ancient covenant, the conditions of which they broke, and the blessings of which they forfeited; but by that new covenant, or the renewal to the Gentiles of that covenant that was made originally with Abraham while he was a Gentile, promising that in his seed all the nations of the earth should be blessed; that covenant which respected the incarnation of Christ, and was ratified by the blood of his cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:61: remember: Eze 16:63, Eze 20:43, Eze 36:31, Eze 36:32; Job 42:5, Job 42:6; Psa 119:59; Jer 31:18-20, Jer 50:4, Jer 50:5
when: Eze 16:53-55; Sol 8:8, Sol 8:9; Isa 2:2-5, Isa 11:9, Isa 11:10; Hos 1:9-11; Rom 11:11; Rom 15:8, Rom 15:9, Rom 15:16; Gal 4:26, Gal 4:27; Eph 2:12-14, Eph 3:6
I will: Isa 49:18-23, Isa 54:1, Isa 54:2, Isa 60:4, Isa 66:7-12; Gal 4:26-31
but not: Jer 31:31-40; Joh 15:16; Heb 8:13
Geneva 1599
16:61 Then thou shalt remember thy ways, and be ashamed, when thou shalt receive (n) thy sisters, thy elder and thy younger: and I will give them to thee for daughters, but not (o) by thy covenant.
(n) By which he shows that among the most wicked, he always had some seed of his Church, which he would cause to bear fruit in due time: and here he declares how he will call the Gentiles.
(o) But of my free mercy.
John Gill
16:61 Then thou shalt remember thy ways, and be ashamed,.... When covenant grace is manifested and applied, it brings persons to a sense of their sins, and to an ingenuous acknowledgment of them, with shame and blushing; they remember their evil ways in which they have walked, and blush at the thoughts of what they have been guilty of; and how they have sinned against a God of love, grace, and mercy; and what vile ungrateful creatures they have been:
when thou shalt receive thy sisters, thine elder and thy younger; Samaria and Sodom, Ezek 16:46; the ten tribes, or Benjamin and Simeon, whose part was in Judah, as Ben Melech; rather the Gentiles, even of all nations, ancient and modern, great and small, where the Gospel should come, and such of them as are called and converted by it; these, according to this prophecy, should be received into the communion of the church, to participate of all the privileges and ordinances of it, under the Gospel dispensation. The passage respects the calling of the Gentiles, and the incorporating of them into the Gospel church state. The Syriac version renders it, "when I shall receive thy sisters", &c. which the Targum interprets of greater and lesser provinces:
and I will give them unto thee for daughters; to be nursed up by the church, through the ministry of the word and ordinances, where they have a place, and a name better than that of sons and daughters; become members of the church, and so daughters of Jerusalem, the mother of us all, Gal 4:26; to the laws, rules, and ordinances of which they submit, and yield an obedience, as daughters to their mother. The Targum is,
"I will deliver them unto thee for obedience.''
The Septuagint renders it, "for edification"; to be built up on their, most holy faith:
but not by thy covenant: made with the Israelites at Sinai, which genders to bondage, and under which the Jewish church with her children were in bondage, Gal 4:24; but by virtue of the covenant of grace made with Christ; one article of which is, "I will be their father, and they shall be my sons and daughters", 2Cor 6:18; or not on condition of observing the rites and ceremonies of the law, under which the former covenant was administered, the Gentiles being freed from that, the ceremonial law being abrogated by Christ; or, not because thou hast kept the covenant made with thee, therefore I give thee those (for that thou hast broken), but of my own mere grace and favour, so Jarchi: or I will give daughters to thee, which are not of thy covenant, of thy law, so Kimchi; who are not of the same religion, meaning the Gentiles; and so the phrase is the same with that in Jn 10:16; "which are not of this fold". There is an ancient exposition of the Jews, mentioned by Jarchi, Kimchi, and Abarbinel, which renders it, "but not of that patrimony"; and explains it of the inheritance which God gave to Abraham between the pieces; as if the persons intended by those who are given for daughters did not belong thereunto.
John Wesley
16:61 Then - When that new covenant shall take effect. Receive - Admit into church - communion, the Gentiles, now strangers, but then sisters. Thine elder - Those that are greater and mightier than thou; that by their power, wealth and honour are as much above thee as the elder children are above the younger. Thy younger - Thy lesser or meaner sister. For daughters - As daughters hearken to, and obey, so shall the Gentiles brought into the church, hearken to the word of God, which sounded out from Jerusalem. But not - Not by that old covenant which was violated; nor by external ceremonies, which were a great part of the first covenant, but by that covenant which writes the law in the heart, and puts the fear of God into the inward parts.
Robert Jamieson, A. R. Fausset and David Brown
16:61 thou shalt remember--It is God who first remembers her before she remembers Him and her own ways before Him (Ezek 16:60; Ezek 20:43; Ezek 36:31).
ashamed--the fruit of repentance (2Cor 7:10-11). None please God unless those who displease themselves; a foretaste of the Gospel (Lk 18:9-14).
I will give them unto thee for daughters-- (Is 54:1; Is 60:3-4; Gal 4:26, &c.). All the heathen nations, not merely Sodom and Samaria, are meant by "thy sisters, elder and younger." In Jerusalem first, individual believers were gathered into the elect Church. From Jerusalem the Gospel went forth to gather in individuals of the Gentiles; and Judah with Jerusalem shall also be the first nation which, as such, shall be converted to Christ; and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (Ps 110:2; Is 2:2-3). "The king's daughter" in Ps 45:12-14 is Judah; her "companions," as "the daughter of Tyre," are the nations given to her as converts, here called "daughters."
not by thy covenant--This does not set aside the Old Testament in its spirit, but in its mere letter on which the Jews had rested, while they broke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled" the law. God means, "not that thou on thy part hast stood to the covenant, but that 'I am the Lord, I change not' (Mal 3:6) from My original love to thee in thy youth" (see Rom 3:3).
16:6216:62: Եւ կանգնեցի՛ց ես զուխտ իմ որ ընդ քեզ, եւ ծանիցես թէ ե՛ս եմ Տէր[12526]. [12526] Ոմանք. Զուխտ իմ ընդ քեզ։
62 Հաստատ եմ պահելու քեզ հետ իմ ուխտը, եւ պէտք է իմանաս, որ ես եմ Տէրը:
62 Հապա իմ ուխտս պիտի հաստատեմ Եւ պիտի գիտնաս թէ ես եմ Տէրը.
եւ կանգնեցից ես զուխտ իմ որ ընդ քեզ. եւ ծանիցես թէ ես եմ Տէր:

16:62: Եւ կանգնեցի՛ց ես զուխտ իմ որ ընդ քեզ, եւ ծանիցես թէ ե՛ս եմ Տէր[12526].
[12526] Ոմանք. Զուխտ իմ ընդ քեզ։
62 Հաստատ եմ պահելու քեզ հետ իմ ուխտը, եւ պէտք է իմանաս, որ ես եմ Տէրը:
62 Հապա իմ ուխտս պիտի հաստատեմ Եւ պիտի գիտնաս թէ ես եմ Տէրը.
zohrab-1805▾ eastern-1994▾ western am▾
16:6216:62 Я восстановлю союз Мой с тобою, и узнаешь, что Я Господь,
16:62 καὶ και and; even ἀναστήσω ανιστημι stand up; resurrect ἐγὼ εγω I τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ἐπιγνώσῃ επιγινωσκω recognize; find out ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master
16:62 וַ wa וְ and הֲקִימֹותִ֥י hᵃqîmôṯˌî קום arise אֲנִ֛י ʔᵃnˈî אֲנִי i אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant אִתָּ֑ךְ ʔittˈāḵ אֵת together with וְ wᵊ וְ and יָדַ֖עַתְּ yāḏˌaʕat ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:62. et suscitabo ego pactum meum tecum et scies quia ego DominusAnd I will establish my covenant with thee: and thou shalt know that I am the Lord,
62. And I will establish my covenant with thee; and thou shalt know that I am the LORD:
16:62. And I will raise up my covenant with you. And you shall know that I am the Lord.
16:62. And I will establish my covenant with thee; and thou shalt know that I [am] the LORD:
And I will establish my covenant with thee; and thou shalt know that I [am] the LORD:

16:62 Я восстановлю союз Мой с тобою, и узнаешь, что Я Господь,
16:62
καὶ και and; even
ἀναστήσω ανιστημι stand up; resurrect
ἐγὼ εγω I
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
ἐπιγνώσῃ επιγινωσκω recognize; find out
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
16:62
וַ wa וְ and
הֲקִימֹותִ֥י hᵃqîmôṯˌî קום arise
אֲנִ֛י ʔᵃnˈî אֲנִי i
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
וְ wᵊ וְ and
יָדַ֖עַתְּ yāḏˌaʕat ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:62. et suscitabo ego pactum meum tecum et scies quia ego Dominus
And I will establish my covenant with thee: and thou shalt know that I am the Lord,
16:62. And I will raise up my covenant with you. And you shall know that I am the Lord.
16:62. And I will establish my covenant with thee; and thou shalt know that I [am] the LORD:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
62. “И узнаешь, что Я Господь”, но не из кары Божией, как везде ранее (XV:7: и др.), а из милосердия: следовательно, Израиль узнает теперь Бога с другой стороны. В такой длинной главе это частое у Иезекииля выражение только здесь.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:62: I will: Eze 16:60; Dan 9:27; Hos 2:18-23
and thou: Eze 6:7, Eze 39:22; Jer 24:7; Joe 3:17
John Gill
16:62 And I will establish my covenant with thee,.... See Gill on Ezek 16:60; and which is repeated for the comfort of the Lord's people, being ashamed upon the remembrance of their evil ways; and to show the certainty of it, as well as because it is a matter of the greatest importance:
and thou shalt know that I am the Lord; a covenant keeping God; true and faithful to my promises, and able to make them good: this is a principal blessing of the covenant of grace, to know the Lord, Jer 31:34.
Robert Jamieson, A. R. Fausset and David Brown
16:62 (Hos 2:19-20).
thou shalt know that I am the Lord--not, as elsewhere, by the judgments falling on thee, but by My so marvellously restoring thee through grace.
16:6316:63: զի յիշեսցես՝ եւ ամաչեսցես, եւ մի՛ եւս լիցի քեզ բանալ զբերան քո առաջի անարգանաց քոց, ՚ի քաւել ինձ զամենայն գործս քո զոր գործեցեր. ասէ Ադովնայի Տէր։
63 Որպէսզի յիշես ու ամաչես ու քո կրած անարգանքների պատճառով այլեւս չհամարձակուես բերանդ բաց անել, քաւութիւն պիտի տամ այն բոլոր չարագործութիւններիդ, որ կատարել ես”», - ասում է Ամենակալ Տէրը:
63 Որպէս զի յիշես ու ամչնաս Եւ ամչնալուդ պատճառով այլեւս բերանդ չբանաս։Այն ատեն ես ալ Քու ըրած բոլոր գործերուդ համար Քեզի քաւութիւն պիտի ընեմ», կ’ըսէ Տէր Եհովան։
զի յիշեսցես եւ ամաչեսցես, եւ մի՛ եւս լիցի քեզ բանալ զբերան քո առաջի անարգանաց քոց, ի քաւել ինձ զամենայն գործս քո զոր գործեցեր, ասէ Ադոնայի Տէր:

16:63: զի յիշեսցես՝ եւ ամաչեսցես, եւ մի՛ եւս լիցի քեզ բանալ զբերան քո առաջի անարգանաց քոց, ՚ի քաւել ինձ զամենայն գործս քո զոր գործեցեր. ասէ Ադովնայի Տէր։
63 Որպէսզի յիշես ու ամաչես ու քո կրած անարգանքների պատճառով այլեւս չհամարձակուես բերանդ բաց անել, քաւութիւն պիտի տամ այն բոլոր չարագործութիւններիդ, որ կատարել ես”», - ասում է Ամենակալ Տէրը:
63 Որպէս զի յիշես ու ամչնաս Եւ ամչնալուդ պատճառով այլեւս բերանդ չբանաս։Այն ատեն ես ալ Քու ըրած բոլոր գործերուդ համար Քեզի քաւութիւն պիտի ընեմ», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
16:6316:63 для того, чтобы ты помнила и стыдилась, и чтобы вперед нельзя было тебе и рта открыть от стыда, когда Я прощу тебе все, что ты делала, говорит Господь Бог.
16:63 ὅπως οπως that way; how μνησθῇς μναομαι remember; mindful καὶ και and; even αἰσχυνθῇς αισχυνω shame; ashamed καὶ και and; even μὴ μη not ᾖ ειμι be σοι σοι you ἔτι ετι yet; still ἀνοῖξαι ανοιγω open up τὸ ο the στόμα στομα mouth; edge σου σου of you; your ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the ἀτιμίας ατιμια dishonor σου σου of you; your ἐν εν in τῷ ο the ἐξιλάσκεσθαί εξιλασκομαι I σοι σοι you κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησας ποιεω do; make λέγει λεγω tell; declare κύριος κυριος lord; master
16:63 לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of תִּזְכְּרִי֙ tizkᵊrˌî זכר remember וָ wā וְ and בֹ֔שְׁתְּ vˈōšt בושׁ be ashamed וְ wᵊ וְ and לֹ֨א lˌō לֹא not יִֽהְיֶה־ yˈihyeh- היה be לָּ֥ךְ llˌāḵ לְ to עֹוד֙ ʕôḏ עֹוד duration פִּתְחֹ֣ון piṯḥˈôn פִּתָּחֹון inducement פֶּ֔ה pˈeh פֶּה mouth מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face כְּלִמָּתֵ֑ךְ kᵊlimmāṯˈēḵ כְּלִמָּה insult בְּ bᵊ בְּ in כַפְּרִי־ ḵappᵊrî- כפר cover לָךְ֙ lāḵ לְ to לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֔ית ʕāśˈîṯ עשׂה make נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
16:63. ut recorderis et confundaris et non sit tibi ultra aperire os prae confusione tua cum placatus fuero tibi in omnibus quae fecisti ait Dominus DeusThat thou mayest remember, and be confounded, and mayest no more open thy mouth because of thy confusion, when I shall be pacified toward thee for all that thou hast done, saith the Lord God.
63. that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith the Lord GOD.
16:63. So may you remember and be confounded. And it will no longer be for you to open your mouth, because of your shame, when I will have been pacified toward you over all that you have done, says the Lord God.”
16:63. That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD:

16:63 для того, чтобы ты помнила и стыдилась, и чтобы вперед нельзя было тебе и рта открыть от стыда, когда Я прощу тебе все, что ты делала, говорит Господь Бог.
16:63
ὅπως οπως that way; how
μνησθῇς μναομαι remember; mindful
καὶ και and; even
αἰσχυνθῇς αισχυνω shame; ashamed
καὶ και and; even
μὴ μη not
ειμι be
σοι σοι you
ἔτι ετι yet; still
ἀνοῖξαι ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
ἀτιμίας ατιμια dishonor
σου σου of you; your
ἐν εν in
τῷ ο the
ἐξιλάσκεσθαί εξιλασκομαι I
σοι σοι you
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησας ποιεω do; make
λέγει λεγω tell; declare
κύριος κυριος lord; master
16:63
לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of
תִּזְכְּרִי֙ tizkᵊrˌî זכר remember
וָ וְ and
בֹ֔שְׁתְּ vˈōšt בושׁ be ashamed
וְ wᵊ וְ and
לֹ֨א lˌō לֹא not
יִֽהְיֶה־ yˈihyeh- היה be
לָּ֥ךְ llˌāḵ לְ to
עֹוד֙ ʕôḏ עֹוד duration
פִּתְחֹ֣ון piṯḥˈôn פִּתָּחֹון inducement
פֶּ֔ה pˈeh פֶּה mouth
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
כְּלִמָּתֵ֑ךְ kᵊlimmāṯˈēḵ כְּלִמָּה insult
בְּ bᵊ בְּ in
כַפְּרִי־ ḵappᵊrî- כפר cover
לָךְ֙ lāḵ לְ to
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֔ית ʕāśˈîṯ עשׂה make
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
16:63. ut recorderis et confundaris et non sit tibi ultra aperire os prae confusione tua cum placatus fuero tibi in omnibus quae fecisti ait Dominus Deus
That thou mayest remember, and be confounded, and mayest no more open thy mouth because of thy confusion, when I shall be pacified toward thee for all that thou hast done, saith the Lord God.
16:63. So may you remember and be confounded. And it will no longer be for you to open your mouth, because of your shame, when I will have been pacified toward you over all that you have done, says the Lord God.”
16:63. That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
63. Бесконечное милосердие Божие произведет в Израиле самое глубокое раскаяние, а, следовательно, и исправление. Но нельзя не заметить, насколько отлично это обетование от обетования христиан предрекаемое здесь настроение обращенного Израиля от радостного настроения христианина. т.о. данное Богом оказалось еще более обещанного Им. М. б. и пророческое созерцание ветхозаветного человека не способно было проникнуть в светлую глубину возрожденной христианской души. Впрочем нельзя забывать, что пророк имеет надобность описывать здесь только будущее раскаяние нового Израиля.
Adam Clarke: Commentary on the Bible - 1831
16:63: When I am pacified toward thee - This intimates that the Jews shall certainly share in the blessings of the Gospel covenant, and that they shall be restored to the favor and image of God. And when shall this be? Whenever they please. They might have enjoyed them eighteen hundred years ago; but they would not come, though all things there then ready. They may enjoy them now; but they still choose to shut their eyes against the light, and contradict and blaspheme. As they do not turn to the Lord, the veil still continues on their hearts. Let their elder brethren pray for them.
For a key to the principal metaphors in this chapter, the reader is referred to the note on the thirteenth verse, which, if he regard not, he will neither do justice to himself nor to the prophet. The whole chapter is a tissue of invective; sharp, cutting, and confounding; every where well sustained, in every respect richly merited; and in no case leaving any room to the delinquent for justification or response.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:63: remember: Eze 16:61, Eze 36:31, Eze 36:32; Ezr 9:6; Dan 9:7, Dan 9:8
and never: Job 40:4, Job 40:5; Psa 39:9; Lam 3:39; Rom 2:1, Rom 3:19, Rom 3:27, Rom 9:19, Rom 9:20
when: Rom 5:1, Rom 5:2; Co1 4:7; Eph 2:3-5; Tit 3:3-7
Geneva 1599
16:63 That thou mayest remember, and be (p) confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.
(p) This declares what fruits God's mercies work in his, that is, sorrow and repentance for their former life.
John Gill
16:63 That thou mayest remember, and be confounded,.... The more souls are led into the covenant of grace, and the more they know of God in Christ, and of him as their covenant God and Father, the more they remember of their former evil ways, and reflect upon them with shame and confusion:
and never open thy mouth any more; against God, and the dispensations of his providence; against his Gospel, truths, and ordinances; against his people, the followers of Christ, and particularly the Gentiles; seeing they will now see themselves as bad and worse than ever they were; for this may have a special regard to the conversion of the Jews in the latter day, when they shall look on him whom they have pierced, and mourn, Zech 12:10; and remember the evil ways of their ancestors, and their own stubbornness and infidelity, and be ashamed thereof; and say not one word by way of complaint of the judgments of God that have been upon them as a nation so long:
because of thy shame; because they will now be ashamed of their opposition to Christ and his Gospel; of their rejection and treatment of him; and of the evil things they have been guilty of:
when I am pacified toward thee for all that thou hast done, saith the Lord God; God may be said to be pacified, or propitious, when he is at peace with men, his anger is turned away, his law and justice are satisfied, reconciliation and atonement are made for sin, and he signifies that for Christ's sake; and especially when his pardoning love and grace is manifested and applied: and this pacification is made, not by men themselves, by their obedience, or repentance, or faith; but by the blood and sacrifice of Christ; which, when made known to the conscience; or when this atonement, propitiation, and pacification is received by faith; or there is a comfortable sense of pardon, through the blood of Christ, for all sins and transgressions that have been committed in heart and life; it has such an effect, as to cause men to remember and call to mind their former evil ways, and to fill them with shame for them, and to put them to silence, so as never more to open their mouths to excuse their sins; or commend themselves and their own righteousness; or to murmur against God, or censure others. This is the nature of pardoning grace and mercy.
John Wesley
16:63 Open thy mouth - Neither to justify thyself, or to condemn others, or to quarrel with thy God. Because of thy shame - Such a confusion for thy sin will cover thee. Indeed the more we feel of God's love, the more ashamed we are that ever we offended him. And the more our shame for sin is increased, the more will our comfort in God be increased also.
Robert Jamieson, A. R. Fausset and David Brown
16:63 never open thy mouth--in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Rom 3:19), when thou seest thine own exceeding unworthiness, and My superabounding grace which has so wonderfully overcome with love thy sin (Rom 5:20). "If we would judge ourselves, we should not be judged" (1Cor 11:31).
all that thou hast done--enhancing the grace of God which has pardoned so many and so great sins. Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (Lk 7:47).
The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [HENDERSON].