Եզեկիէլ / Ezekiel - 3 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Съедение свитка. 4-11. Успокоительное ободрение пророка к принятию призвания. 12-15. Удаление Божественного явления и перенесение пророка в Тел-Авив. 16-21. Новые разъяснения насчет пророческого призвания. 22-27. Внешнее состояние пророка в течение последующих предсказаний.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have the further preparation of the prophet for the work to which God called him. I. His eating the roll that was presented to him in the close of the foregoing chapter, ver. 1-3. II. Further instructions and encouragements given him to the same purport with those in the foregoing chapter, ver. 4-11. III. The mighty impulse he was under, with which he was carried to those that were to be his hearers, ver. 12-15. IV. A further explication of his office and business as a prophet, under the similitude of a watchman, ver. 16-21. V. The restraining and restoring of the prophet's liberty of speech, as God pleased, ver. 22-27.
Adam Clarke: Commentary on the Bible - 1831
This chapter contains more particular instructions to the prophet. It begins with repeating his appointment to his office, Eze 3:1-3. Ezekiel is then informed that his commission is, at this time, to the house of Israel exclusively, Eze 3:4-6; that his countrymen would pay little regard to him, Eze 3:7; that he must persevere in his duty notwithstanding such great discouragement; and he is endued with extraordinary courage and intrepidity to enable him fearlessly to declare to a disobedient and gainsaying people the whole counsel of God, Eze 3:8-11. The prophet is afterwards carried by the spirit that animated the cherubim and wheels, and by which he received the gift of prophecy, to a colony of his brethren in the neighborhood, where he remained seven days overwhelmed with astonishment, Eze 3:12-15. He is then warned of the awful importance of being faithful in his office, Eze 3:16-21; commanded to go forth into the plain that he may have a visible manifestation of the Divine Presence, Eze 3:22; and is again favored with a vision of that most magnificent set of symbols described in the first chapter, by which the glorious majesty of the God of Israel was in some measure represented, Eze 3:23. See also Isa 6:1-13; Dan 10:5-19; and Rev 1:10-16; Rev 4:1-11, for other manifestations of the Divine glory, in all of which some of the imagery is very similar. The prophet receives directions relative to his future conduct, Eze 3:24-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 3:1, Ezekiel eats the roll; Eze 3:4, God encourages him; Eze 3:15, God shews him the rule of prophecy; Eze 3:22, God shuts and opens the prophet's mouth.
Carl Friedrich Keil and Franz Delitzsch
4-21
John Gill
INTRODUCTION TO EZEKIEL 3
This chapter contains a further account of the prophet's call and mission; of his preparation of him for is work; of, the persons to whom he was sent; of what happened to him upon this; of the nature of his office, and the work of it; and of what followed upon the renewal of his call. His further preparation for prophesying is in Ezek 3:1; where he is bid to eat the roll showed him, which he did, and found it in his mouth as honey for sweetness; and then he receives fresh orders to go to the people of Israel, and prophesy to them, Ezek 3:4; and, that he might not be discouraged, an account is given beforehand of the people to whom he was sent; of their language, behaviour, and disposition; by which he could not expect success, Ezek 3:5; and, for his further encouragement, strength, boldness, resolution, firmness, and presence of mind, are promised him, Ezek 3:8; also a revelation of mere things to him; all which he should hear, receive, and speak, whether the people would attend to them or not; which ought to be no discouragement to him, since it was not regarded by the Lord, Ezek 3:10; then follows an account of his being lifted up by the Spirit from the earth, when he heard a voice, which is described by the manner and matter of it; and a noise, both of the living creature's wings, and of the wheels he had seen in a former vision, Ezek 3:12; and next of his being carried away by the same Spirit; and of the condition he was in, in his own spirit, as he went; and of the strength he received from the Lord; and of the place to which he, was carried; and his state and circumstances, and time of continuance there, Ezek 3:14; where, after a time mentioned, he has a fresh call to his office, under the character of a watchman, whose business was to hear Christ's words, and warn the house of Israel from him; and who are distinguished into wicked and righteous; and whom the prophet was to warn at his own peril, Ezek 3:16; and the chapter is concluded with a narration of various events which befell the prophet; he is bid by the Lord to go into the plain, which he did, and there saw the glory of the Lord, as he had before seen it at the river Chebar; which so affected him, that he fell upon his face, Ezek 3:22; the spirit entered into him, let him on his feet, and spake with him; ordered him what he should do himself, that he should shut himself up in his house, Ezek 3:24; informed him what the people would do to him; bind him with bands, that he should not come forth, Ezek 3:25; and what Christ would do to him; strike him dumb in judgment to the people, that he might not be a reprover of them, Ezek 3:26; but he is told that, when the Lord spoke to him; his mouth should be opened, and he should declare what was said to him, Ezek 3:27.
3:13:1: Եւ ասէ ցիս. Որդի՛ մարդոյ՝ զոր ինչ գտանե՛ս ՚ի դմա՝ կե՛ր. կե՛ր մանր զմատեանդ զայդ. եւ գնա՛ եւ խօսեա՛ց ընդ որդիսն Իսրայէլի[12327]։ [12327] Ոմանք. Զոր ինչ գտանիցես ՚ի դմա։
1 Եւ ասում էր ինձ. «Մարդո՛ւ որդի, ինչ որ դրա մէջ գտնես՝ կե՛ր. մանր-մանր կե՛ր այդ մագաղաթը եւ գնա՛ ու խօսի՛ր իսրայէլացիների հետ»:
3 Ձայնը ինծի ըսաւ. «Որդի՛ մարդոյ, այդ տոմսը կե՛ր ու գնա՛ Իսրայէլի տանը խօսէ՛»։
Եւ ասէ ցիս. Որդի մարդոյ, զոր ինչ գտանես ի դմա` կեր. կեր մանր զմատեանդ զայդ, եւ գնա եւ խօսեաց ընդ որդիսն Իսրայելի:

3:1: Եւ ասէ ցիս. Որդի՛ մարդոյ՝ զոր ինչ գտանե՛ս ՚ի դմա՝ կե՛ր. կե՛ր մանր զմատեանդ զայդ. եւ գնա՛ եւ խօսեա՛ց ընդ որդիսն Իսրայէլի[12327]։
[12327] Ոմանք. Զոր ինչ գտանիցես ՚ի դմա։
1 Եւ ասում էր ինձ. «Մարդո՛ւ որդի, ինչ որ դրա մէջ գտնես՝ կե՛ր. մանր-մանր կե՛ր այդ մագաղաթը եւ գնա՛ ու խօսի՛ր իսրայէլացիների հետ»:
3 Ձայնը ինծի ըսաւ. «Որդի՛ մարդոյ, այդ տոմսը կե՛ր ու գնա՛ Իսրայէլի տանը խօսէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
3:13:1 И сказал мне: сын человеческий! съешь, что перед тобою, съешь этот свиток, и иди, говори дому Израилеву.
3:1 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human κατάφαγε κατεσθιω consume; eat up τὴν ο the κεφαλίδα κεφαλις heading ταύτην ουτος this; he καὶ και and; even πορεύθητι πορευομαι travel; go καὶ και and; even λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
3:1 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תִּמְצָ֖א timṣˌā מצא find אֱכֹ֑ול ʔᵉḵˈôl אכל eat אֱכֹול֙ ʔᵉḵôl אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּגִלָּ֣ה mmᵊḡillˈā מְגִלָּה roll הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and לֵ֥ךְ lˌēḵ הלך walk דַּבֵּ֖ר dabbˌēr דבר speak אֶל־ ʔel- אֶל to בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
3:1. et dixit ad me fili hominis quodcumque inveneris comede comede volumen istud et vadens loquere ad filios IsrahelAnd he said to me: Son of man, eat all that thou shalt find: eat this book, and go speak to the children of Israel.
1. And he said unto me, Son of man, eat that thou findest; eat this roll, and go, speak unto the house of Israel.
3:1. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.
3:1. And he said to me: “Son of man, eat whatever you will find; eat this scroll, and, going forth, speak to the sons of Israel.”
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel:

3:1 И сказал мне: сын человеческий! съешь, что перед тобою, съешь этот свиток, и иди, говори дому Израилеву.
3:1
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
κατάφαγε κατεσθιω consume; eat up
τὴν ο the
κεφαλίδα κεφαλις heading
ταύτην ουτος this; he
καὶ και and; even
πορεύθητι πορευομαι travel; go
καὶ και and; even
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
3:1
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תִּמְצָ֖א timṣˌā מצא find
אֱכֹ֑ול ʔᵉḵˈôl אכל eat
אֱכֹול֙ ʔᵉḵôl אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מְּגִלָּ֣ה mmᵊḡillˈā מְגִלָּה roll
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
לֵ֥ךְ lˌēḵ הלך walk
דַּבֵּ֖ר dabbˌēr דבר speak
אֶל־ ʔel- אֶל to
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
3:1. et dixit ad me fili hominis quodcumque inveneris comede comede volumen istud et vadens loquere ad filios Israhel
And he said to me: Son of man, eat all that thou shalt find: eat this book, and go speak to the children of Israel.
3:1. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.
3:1. And he said to me: “Son of man, eat whatever you will find; eat this scroll, and, going forth, speak to the sons of Israel.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
1-3. Господь отвлекает пророка от разглядывания свитка, напоминая ему свое требование съесть его с настойчивостью (“съешь - съешь” = ну съешь же; в слав. 1: раз, ст. 1), и пророк берет свиток в губы (ст. 2), все еще не решаясь проглотить его; но Господь ясно и определенно требует именно последнего (в третий раз). Это в знак, конечно, того, что сообщаемое ему слово Божие он должен внутренне усваивать, как бы претворять в плоть и кровь свою, чтобы потом при проповеди извлекать его изнутри себя и говорить неистощимо. Съев свиток пророк вопреки ожиданию нашел его сладким и не просто сладким, но чрезвычайно, - как мед. Это было знаком того, что слово Божие, которое содержал свиток, всегда бывает для человека “в радость и веселье сердца” (Иер XV:16; Пс CXVIII:103), что “бесконечно приятно быть орудием и вещанием Всевышнего и самые тяжелые божественные истины для человека с духовным разумением имеют отрадные и успокоительные стороны” (Генгстенберг). “Съедение свитка не столь странный символ для древности и востока, как для нас. Мы резко различаем между телесной и духовной жизнью и думаем, что питание служит поддержанию только первой; для древнего же человека еда была больше, чем физическое подкрепление; в древней Аравии общение в еде служило началом и для общения в жизни, связывая едящих и в духовных стремлениях; еда - это непосредственное питание крови, которая с своей стороны есть седалище души; припомним, что через вкушение плода с древа райского можно было достигнуть обладания духовными познаниями; можно указать, наконец, и на христианскую идею вечери в царствии небесном” (Бертолет). LXX в 1: ст. не имеют евр. предложения: “съешь этот свиток”, почему его считают глоссой по Иер XV:18, а в 3: ст. вместо “чрева” имеют “уста”, что, вероятно, ошибка переписчика: stomacon — stoma sou.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. 2 So I opened my mouth, and he caused me to eat that roll. 3 And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. 4 And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. 5 For thou art not sent to a people of a strange speech and of a hard language, but to the house of Israel; 6 Not to many people of a strange speech and of a hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. 7 But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hard-hearted. 8 Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. 9 As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. 10 Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. 11 And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear. 12 Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place. 13 I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing. 14 So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me. 15 Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.
These verses are fitly joined by some translators to the foregoing chapter, as being of a piece with it and a continuation of the same vision. The prophets received the word from God that they might deliver it to the people of God, furnished themselves that they might furnish them with the knowledge of the mind and will of God. Now here the prophet is taught,
I. How he must receive divine revelation himself, v. 1. Christ (whom he saw upon the throne, ch. i. 26) said to him, "Son of man, eat this roll, admit this revelation into thy understanding, take it, take the meaning of it, understand it aright, admit it into thy heart, apply it, and be affected with it; imprint it in thy mind, ruminate and chew the cud upon it; take it as it is entire, and make no difficulty of it, nay, take a pleasure in it as thou dost in thy meat, and let thy soul be nourished and strengthened by it; let it be meat and drink to thee, and as thy necessary food; be full of it, as thou art of the meat thou hast eaten." Thus ministers should in their studies and meditations take in that word of God which they are to preach to others. Thy words were found, and I did eat them, Jer. xv. 16. They must be both well acquainted and much affected with the things of God, that they may speak of them both clearly and warmly, with a great deal of divine light and heat. Now observe, 1. How this command is inculcated upon the prophet. In the foregoing chapter, Eat what I give thee; and here (v. 1), "Eat that thou findest, that which is presented to thee by the hand of Christ." Note, Whatever we find to be the word of God, whatever is brought to us by him who is the Word of God, we must receive it without disputing. What we find set before us in the scripture, that we must eat. And again (v. 3), "Cause thy belly to eat, and fill thy bowels with this roll; do not eat it and bring it up again, as that which is nauseous, but eat it and retain it, as that which is nourishing and grateful to the stomach. Feast upon this vision till thou be full of matter, as Elihu was, Job xxxii. 18. Let the word have a place in thee, the innermost place." We must take pains with our own hearts, that we may cause them duly to receive and entertain the word of God, that every faculty may do its office, in order to the due digesting of the word of God, that it may be turned in succum et sanguinem--into blood and spirits. We must empty ourselves of worldly things, that we may fill our bowels with this roll. 2. How this command is explained (v. 10): "All my words that I shall speak unto thee, to be spoken unto the people, thou must receive in thy heart, as well as hear with thy ears, receive them in the love of them." Let these sayings sink down into your ears, Luke ix. 44. Christ demands the prophet's attention not only to what he now says, but to all that he shall at any time hereafter speak: Receive it all in thy heart; meditate on these things and give thyself wholly to them, 1 Tim. iv. 15. 3. How this command was obeyed in vision. He opened his mouth and Christ caused him to eat the roll, v. 2. If we be truly willing to receive the word into our hearts, Christ will by his Spirit bring it into them and cause it to dwell in us richly. If he that opens the roll, and by his Spirit, as a Spirit of revelation, spreads it before us, did not also open our understanding, and by his Spirit, as a Spirit of wisdom, give us the knowledge of it and cause us to eat it, we should be for ever strangers to it. The prophet had reason to fear that the roll would be an unpleasant morsel and a sorry dish to make a meal of, but it proved to be in his mouth as honey for sweetness. Note, if we readily obey even the most difficult commands, we shall find that comfort in the reflection which will make us abundant amends for all the hardships we meet with in the way of our duty. Though the roll was filled with lamentations, and mourning, and woe, yet it was to the prophet as honey for sweetness. Note, Gracious souls can receive those truths of God with great delight which speak most terror to wicked people. We find St. John let into some part of the revelation by such a sign as this, Rev. x. 9, 10. He took the book out of the angel's hand, and ate it up, and it was, as this, in his mouth sweet as honey; but it was bitter in the belly; and we shall find that this was so too, for (v. 14) the prophet went in bitterness.
II. How he must deliver that divine revelation to others which he himself had received (v. 1): Eat this roll, and then go, speak to the house of Israel. He must not undertake to preach the things of God to others till he did himself fully understand them; let him not go without his errand, nor take it by the halves. But when he does himself fully understand them he must be both busy and bold to preach them for the good of others. We must not conceal the words of the Holy One (Job vi. 10), for that is burying a talent which was given us to trade with. He must go and speak to the house of Israel; for it is their privilege to have God's statutes and judgments made known to them; as the giving of the law (the lively oracles), so prophecy (the living oracles) pertains to them. He is not sent to the Chaldeans to reprove them for their sins, but to the house of Israel to reprove them for theirs; for the father corrects his own child if he do amiss, not the child of a stranger.
1. The instructions given him in speaking to them are much the same with those in the foregoing chapter.
(1.) He must speak to them all that, and that only, which God spoke to him. He had said before (ch. ii. 7): Thou shalt speak my words to them; here he says (v. 4), Thou shalt speak with my words unto them, or in my words. He must not only say that which for substance is the same that God had said to him, but as near as may be in the same language and expressions. Blessed Paul, though a man of a very happy invention, yet speaks of the things of God in the words which the Holy Ghost teaches, 1 Cor. ii. 13. Scripture truths look best in scripture language, their native dress; and how can we better speak God's mind than with his words?
(2.) He must remember that they are the house of Israel whom he is sent to speak to, God's house and his own; and therefore such as he ought to have a particular concern for and to deal faithfully and tenderly with. They were such as he had an intimate acquaintance with, being not only their countryman, but their companion in tribulation; they and he were fellow-sufferers, and had lately been fellow-travellers, in very melancholy circumstances, from Judea to Babylon, and had often mingled their tears, which could not but knit their affections to each other. It was well for the people that they had a prophet who knew experimentally how to sympathize with them, and could not but be touched with the feeling of their infirmities. It was well for the prophet that he had to do with those of his own nation, not with a people of strange speech and a hard language, deep of lip, so that thou canst not fathom their meaning, and heavy of tongue, whom it is intolerable and impossible to converse with. Every strange language seems to us to be deep and heavy. "Thou art not sent to many such people, whom thou couldst neither speak to nor hear from, neither understand nor be understood among but by an interpreter." The apostles indeed were sent to many people of a strange speech, but they could not have done any good among them if they had not had the gift of tongues; but Ezekiel was sent only to one people, those but a few, and his own, whom having acquaintance with he might hope to find acceptance with.
(3.) He must remember what God had already told him of the bad character of those to whom he was sent, that, if he met with discouragement and disappointment in them, he might not be offended. They are impudent and hard-hearted (v. 7), no convictions of sin would make them blush, no denunciations of wrath would make them tremble. Two things aggravated their obstinacy:-- [1.] That they were more obstinate than their neighbours would have been if the prophet had been sent to them. Had God sent him to any other people, though of a strange speech, surely they would have hearkened to him; they would at least have given him a patient hearing and shown him that respect which he could not obtain of his own countrymen. The Ninevites were wrought upon by Jonah's preaching when the house of Israel, that was compassed about with so great a cloud of prophets, was unhumbled and unreformed. But what shall we say to these things? The means of grace are given to those that will not improve them and withheld from those that would have improved them. We must resolve this into the divine sovereignty, and say, Lord, thy judgments are a great deep. [2.] That they were obstinate against God himself: "They will not hearken unto thee, and no marvel, for they will not hearken unto me;" they will not regard the word of the prophet, for they will not regard the rod of God, by which the Lord's voice cries in the city. If they believe not God speaking to them by a minister, neither would they believe though he should speak to them by a voice from heaven; nay, therefore they reject what the prophet says, because it comes from God, whom the carnal mind is enmity to. They are prejudiced against the law of God, and for that reason turn a deaf ear to his prophets, whose business it is to enforce his law.
(4.) He must resolve to put on courage, and Christ promises to steel him with it, v. 8, 9. He is sent to such as are impudent and hard-hearted, who will receive no impressions nor be wrought upon either by fair means or foul, who will take a pride in affronting God's messenger and confronting the message. It will be a hard task to know how to deal with them; but, [1.] God will enable him to put a good face on it: "I have made thy face strong against their faces, endued thee with all the firmness and boldness that the case calls for." Perhaps Ezekiel was naturally bashful and timorous, but, if God did not find him fit, yet by his grace he made him fit, to encounter the greatest difficulties. Note, The more impudent wicked people are in their opposition to religion the more openly and resolutely should God's people appear in the practice and defence of it. Let the innocent stir up himself against the hypocrite, Job xvii. 8. When vice is daring let not virtue be sneaking. And, when God has work to do, he will animate men for it and give them strength according to the day. If there be occasion, God can and will by his grace make the foreheads of faithful ministers as an adamant, so that the most threatening powers shall not dash them out of countenance. The Lord God will help men, therefore have I set my face like a flint, Isa. l. 7. [2.] He is therefore commanded to have a good heart on it, and to go on in his work with a holy security, not valuing either the censures or the threats of his enemies: "Fear not, neither be dismayed at their looks; let not the menaces of their impotent malice cast either a damp upon thee or a stumbling-block before thee." Bold sinners must have bold reprovers; evil beasts must be rebuked cuttingly (Tit. i. 12, 13), must be saved with fear, Jude 23. Those that keep closely to the service of God may be sure of the favour of God, and then they need not be dismayed at the proud looks of men. Let not the angry countenance that drives away a back-biting tongue give any check to a reproving tongue.
(5.) He must continue instant with them in his preaching, whatever the success was, v. 11. He must go to those of the captivity, who, being in affliction, it was to be hoped would receive instruction; he must look upon them as the children of his people, to whom he was nearly allied, and for whom he therefore ought to have a very tender concern, as Paul for his kinsmen, Rom. ix. 3. And he must tell them not only what the Lord said, but that the Lord said it; let him speak in God's name, and back what he said with his authority: Thus saith the Lord God; tell them so, whether they will hear or whether they will forbear. Not that it may be indifferent to us what success our ministry has, but, whatever it be, we must go on with our work and leave the issue to God. We must not say "Here are some so good that we do not need to speak to them," or, "Here are others so bad that it is to no purpose to speak to them;" but, however it be, deliver thy message faithfully, tell them, The Lord God saith so and so, let them reject it at their peril.
2. Full instructions being thus given to the prophet, pursuant to his commission, we are here told,
(1.) With what satisfaction this mission of his was applauded by the holy angels, who were very well pleased to see one of a nature inferior to their own thus honourable employed and entrusted. He heard a voice of a great rushing (v. 12), as if the angels thronged and crowded to see the inauguration of a prophet; for to them is known by the church (that is, by reflection from the church) the manifold wisdom of God, Eph. iii. 10. They seemed to strive who should get nearest to this great sight. He heard the noise of their wings that touched, or (as the word is) kissed one another, denoting the mutual affections and assistances of the angels. He heard also the noise of the wheels of Providence moving over-against the angels and in concert with them. All this was to engage his attention and to convince him that the God who sent him, having such a glorious train of attendants, no doubt had power sufficient to bear him out in his work. But all this noise ended in the voice of praise. He heard them saying, Blessed be the glory of the Lord from his place. [1.] From heaven, his place above, whence his glory was now in vision descending, or whither perhaps it was now returning. Let the innumerable company of angels above join with those employed in this vision in saying, Blessed be the glory of the Lord. Praise you the Lord from the heavens. Praise him, all his angels, Ps. cxlviii. 1, 2. [2.] From the temple, his place on earth, whence his glory was now departing. They lament the departure of the glory, but adore the righteousness of God in it: however it be, yet God is blessed and glorious, and ever will be so. The prophet Isaiah heard God thus praised when he received his commission (Isa. vi. 3); and a comfort it is to all the faithful servants of God, when they see how much God is dishonoured in this lower world, to think how much he is admired and glorified in the upper world. The glory of the Lord has many slights from our place, but many praises from his place.
(2.) With what reluctance of his own spirit, and yet with what a mighty efficacy of the Spirit of God, the prophet was himself brought to the execution of his office. The grace given to him was not in vain; for, [1.] The Spirit led him with a strong hand. God bade him go, but he stirred not till the Spirit took him up. The Spirit of the living creatures that was in the wheels now was in the prophet too, and took him up, first to hear more distinctly the acclamations of the angels (v. 12), but afterwards (v. 14) lifted him up, and took him away to his work, which he was backward to, being very loth either to bring trouble upon himself or foretel it to his people. He would gladly have been excused, but must own, as another prophet does (Jer. xx. 7), Thou was stronger than I, and hast prevailed. Ezekiel would willingly have kept all he heard and saw to himself, that it might go no further, but the hand of the Lord was strong upon him and overpowered him; he was carried on contrary to his own inclinations by the prophetical impulse, so that he could not but speak the things which he had heard and seen, as the apostles, Acts iv. 20. Note, Those whom God calls to the ministry, as he furnishes their heads for it, so he bows their hearts to it. [2.] He followed with a sad heart: The Spirit took me away, says he, and then I went, but it was in bitterness, in the heat of my spirit. He had perhaps seen what a hard task Jeremiah had at Jerusalem when he appeared as a prophet, what pains he took, what opposition he met with, how he was abused by hand and tongue, and what ill treatment he met with, and all to no purpose. "And" (thinks Ezekiel) "must I be set up for a mark like him?" The life of a captive was bad enough; but what would the life of a prophet in captivity be? Therefore he went in this fret and under this discomposure. Note, There may in some cases be a great reluctance of corruption even where there is a manifest predominance of grace. "I went, not disobedient to the heavenly vision, or shrinking from the work, as Jonah, but I went in bitterness, not at all pleased with it." When he received the divine revelation himself, it was to him sweet as honey (v. 3); he could with abundance of pleasure have spent all his days in meditating upon it; but when he is to preach it to others, who, he foresees, will be hardened and exasperated by it, and have their condemnation aggravated, then he goes in bitterness. Note, It is a great grief to faithful ministers, and makes them go on in their work with a heavy heart, when they find people untractable and hating to be reformed. He went in the heat of his spirit, because of the discouragements he foresaw he should meet with; but the hand of the Lord was strong upon him, not only to compel him to his work, but to fit him for it, to carry him through it, and animate him against the difficulties he would meet with (so we may understand it); and, when he found it so, he was better reconciled to his business and applied himself to it: Then he came to those of the captivity (v. 15), to some place where there were many of them together, and sat where they sat, working, or reading, or talking, and continued among them seven days to hear what they said and observe what they did; and all that time he was waiting for the word of the Lord to come to him. Note, Those that would speak suitably and profitably to people about their souls must acquaint themselves with them and with their case, must do as Ezekiel did here, must sit where they sit, and speak familiarly to them of the things of God, and put themselves into their condition, yea, though they sit by the rivers of Babylon. But observe, He was there astonished, overwhelmed with grief for the sins and miseries of his people and overpowered by the pomp of the vision he had seen. He was there desolate (so some read it); God showed him no visions, men made him no visit. Thus was he left to digest his grief, and come to a better temper, before the word of the Lord should come to him. Note, Those whom god designs to exalt and enlarge he first humbles and straitens for a time.
Adam Clarke: Commentary on the Bible - 1831
3:1: Eat this roll, and go speak - This must have passed in vision; but the meaning is plain. Receive my word - let it enter into thy Soul; digest it - let it be thy nourishment; and let it be thy meat and drink to do the will of thy Father who is in heaven.
Albert Barnes: Notes on the Bible - 1834
3:1: Before, there was a direct commission, now there is a symbolic action. John has the same vision (Rev 10:8 ff), but there that is expressed, which is here left to be inferred, namely, that "as soon as he had eaten it his belly was bitter." The sweetness in the mouth denoted that it was good to be a messenger of the Lord (compare the margin reference), but the bitterness which accompanied it, denoted that the commission brought with it much sorrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: eat: This must have passed in a vision; but the meaning is plain: Receive ny word into thy mind, let it enter into they soul; digest it, let it be they nourishment, they meat and thy drink, to do the will of thy Father who is in heaven. Eze 3:10, Eze 2:8, Eze 2:9; Ti1 4:15; Rev 10:9, Rev 10:10
go: Eze 3:11, Eze 3:15, Eze 3:17-21, Eze 2:3; Jer 24:1-7
Carl Friedrich Keil and Franz Delitzsch
3:1
After the Lord had pointed out to the prophet the difficulties of the call laid upon him, He prepared him for the performance of his office, by inspiring him with the divine word which he is to announce. - Ezek 2:8. And thou, son of man, hear what I say to thee, Be not stiff-necked like the stiff-necked race; open thy mouth, and eat what I give unto thee. Ezek 2:9. Then I saw, and, lo, a hand outstretched towards me; and, lo, in the same a roll of a book. Ezek 2:10. And He spread it out before me; the same was written upon the front and back: and there were written upon it lamentations, and sighing, and woe. Ezek 3:1. And He said to me: Son of man, what thou findest eat; eat the roll, and go and speak to the house of Israel. Ezek 3:2. Then opened I my mouth, and He gave me this roll to eat. Ezek 3:3. And said to me: Son of man, feed thy belly, and fill thy body with this roll which I give thee. And I ate it, and it was in my mouth as honey and sweetness. - The prophet is to announce to the people of Israel only that which the Lord inspires him to announce. This thought is embodied in symbol, in such a way that an outstretched hand reaches to him a book, which he is to swallow, and which also, at God's command, he does swallow; cf. Rev_ 10:9. This roll was inscribed on both sides with lamentations, sighing, and woe (הי is either abbreviated from נהי, not = אי, or as Ewald, 101c, thinks, is only a more distinct form of הוי or הו). The meaning is not, that upon the roll was inscribed a multitude of mournful expressions of every kind, but that there was written upon it all that the prophet was to announce, and what we now read in his book. These contents were of a mournful nature, for they related to the destruction of the kingdom, the destruction of Jerusalem and of the temple. That Ezekiel may look over the contents, the roll is spread out before his eyes, and then handed to him to be eaten, with the words, "Go and speak to the children of Israel," i.e., announce to the children of Israel what you have received into yourself, or as it is termed in Ezek 3:4, דּברי, "my words." The words in Ezek 3:3 were spoken by God while handing to the prophet the roll to be eaten. He is not merely to eat, i.e., take it into his mouth, but he is to fill his body and belly therewith, i.e., he is to receive into his innermost being the word of God presented to him, to change it, as it were, into sap and blood. Whilst eating it, it was sweet in his mouth. The sweet taste must not, with Kliefoth, be explained away into a sweet "after-taste," and made to bear this reference, that the destruction of Jerusalem would be followed by a more glorious restoration. The roll, inscribed with lamentation, sorrow, and woe, tasted to him sweetly, because its contents was God's word, which sufficed for the joy and gladness of his heart (Jer 15:16); for it is "infinitely sweet and lovely to be the organ and spokesman of the Omnipotent," and even the most painful of divine truths possess to a spiritually-minded man a joyful and quickening side (Hengstenberg on Rev_ 10:9). To this it is added, that the divine penal judgments reveal not only the holiness and righteousness of God, but also prepare the way for the revelation of salvation, and minister to the saving of the soul.
Geneva 1599
3:1 Moreover he said to me, Son of man, eat what thou findest; (a) eat this scroll, and go speak to the house of Israel.
(a) By which is meant that no one is fit to be God's messenger before he has received the word of God in his heart, as in (Ezek 3:10) and has a zeal to it, and delight in it, as in (Jer 15:16; Rev_ 10:10).
John Gill
3:1 Moreover he said unto me,.... The same glorious Person who had been speaking all along in the preceding chapter; and who was seen by the prophet on a sapphire throne, and described in Ezek 1:26; the first fifteen verses of this chapter are by Junius and Tremellius made a part of the second:
son of man, eat that thou findest; not anything, but what he found in the hand sent unto him; wherefore the Targum is,
"son of man, receive what is given thee;''
which was the roll, as follows:
eat this roll; not literally, but figuratively, as John is bid to eat the little book, Rev_ 10:9; that is, read it, meditate upon the things contained therein; and digest them, that he might be able to impart them, and make them known to others: it is explained in Ezek 3:10; by hearing and receiving the words of the prophecy; and so the Targum,
"receive what is written in this roll;''
this is to eat it; as great readers of books are called "helluones librorum", eaters of books, gluttons at them; read them greedily, deeply meditate upon what is in them, and thoroughly digest them; so it becomes all good men to eat the word, to mix it with faith, to receive it in the love of it, and constantly meditate on it, Ps 1:1; and especially ministers of the Gospel, Th1 4:15;
and go, speak unto the house of Israel; or, as the Targum,
"go, and prophesy to the house of Israel;''
for by eating the roll, in the sense given, he was fit for it; and when ministers of the word have read, and thought of, and digested the truths of the Gospel themselves, then they are prepared to go and enter upon their work, and feed others with knowledge and understanding.
John Wesley
3:1 Eat - This was done in a vision. Findeth - In the hand which was sent to him.
Robert Jamieson, A. R. Fausset and David Brown
3:1 EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
eat . . . and . . . speak--God's messenger must first inwardly appropriate God's truth himself, before he "speaks" it to others (see on Ezek 2:8). Symbolic actions were, when possible and proper, performed outwardly; otherwise, internally and in spiritual vision, the action so narrated making the naked statement more intuitive and impressive by presenting the subject in a concentrated, embodied form.
3:23:2: Եբաց զբերան իմ, եւ ջամբեաց զմատեանն.
2 Բաց արեց բերանս ու իբրեւ կերակուր դրեց այդ մագաղաթը եւ ասաց ինձ.
2 Ես իմ բերանս բացի ու այն տոմսը ինծի կերցուց
[45]Եբաց զբերան իմ, եւ ջամբեաց զմատեանն:

3:2: Եբաց զբերան իմ, եւ ջամբեաց զմատեանն.
2 Բաց արեց բերանս ու իբրեւ կերակուր դրեց այդ մագաղաթը եւ ասաց ինձ.
2 Ես իմ բերանս բացի ու այն տոմսը ինծի կերցուց
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 Тогда я открыл уста мои, и Он дал мне съесть этот свиток;
3:2 καὶ και and; even διήνοιξα διανοιγω open thoroughly / wide τὸ ο the στόμα στομα mouth; edge μου μου of me; mine καὶ και and; even ἐψώμισέν ψωμιζω provide; feed με με me τὴν ο the κεφαλίδα κεφαλις heading
3:2 וָ wā וְ and אֶפְתַּ֖ח ʔeftˌaḥ פתח open אֶת־ ʔeṯ- אֵת [object marker] פִּ֑י pˈî פֶּה mouth וַ wa וְ and יַּ֣אֲכִלֵ֔נִי yyˈaʔᵃḵilˈēnî אכל eat אֵ֖ת ʔˌēṯ אֵת [object marker] הַ ha הַ the מְּגִלָּ֥ה mmᵊḡillˌā מְגִלָּה roll הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
3:2. et aperui os meum et cibavit me volumine illoAnd I opened my mouth, and he caused me to eat that book:
2. So I opened my mouth, and he caused me to eat the roll.
3:2. So I opened my mouth, and he caused me to eat that roll.
3:2. And I opened my mouth, and he fed me that scroll.
So I opened my mouth, and he caused me to eat that roll:

3:2 Тогда я открыл уста мои, и Он дал мне съесть этот свиток;
3:2
καὶ και and; even
διήνοιξα διανοιγω open thoroughly / wide
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
καὶ και and; even
ἐψώμισέν ψωμιζω provide; feed
με με me
τὴν ο the
κεφαλίδα κεφαλις heading
3:2
וָ וְ and
אֶפְתַּ֖ח ʔeftˌaḥ פתח open
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֑י pˈî פֶּה mouth
וַ wa וְ and
יַּ֣אֲכִלֵ֔נִי yyˈaʔᵃḵilˈēnî אכל eat
אֵ֖ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
מְּגִלָּ֥ה mmᵊḡillˌā מְגִלָּה roll
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
3:2. et aperui os meum et cibavit me volumine illo
And I opened my mouth, and he caused me to eat that book:
3:2. So I opened my mouth, and he caused me to eat that roll.
3:2. And I opened my mouth, and he fed me that scroll.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: Jer 25:17; Act 26:19
John Gill
3:2 So I opened my mouth,.... To take in the roll, and eat it; he was not disobedient to the heavenly vision; he did all that he could towards eating it, but was not sufficient of himself; and therefore it follows:
and he caused me to eat that roll; he, the Lord, put it into his mouth, caused him to eat it, and tilled him with it, according to his promise, Ps 81:10. The efficacy and sufficiency to think of good things, to meditate upon them, receive and digest them, are of God; it is he that makes men prophets, and able ministers. The Targum is,
"and I inclined my soul, and he taught me (or made me wise "with") what was written in this roll.''
3:33:3: եւ ասէ ցիս. Որդի՛ մարդոյ՝ բերա՛ն քո կերիցէ, եւ որովայն քո լցցի ՚ի մատենէ այտի որ տուաւ քեզ։ Կերա՛յ զայն, եւ եղեւ ՚ի բերան իմ իբրեւ զքաղցրութիւն մեղու[12328]։ [12328] Ոմանք. Եւ եղեւ ՚ի բերանի իմում։
3 «Մարդո՛ւ որդի, բերանդ թող ուտի, ու որովայնդ լցուի այդ մագաղաթով, որ քեզ տրուեց»: Կերայ այն, եւ բերանիս մեղրի քաղցրութիւն տուեց:
3 Եւ ինծի ըսաւ. «Որդի՛ մարդոյ, այս իմ քեզի տուած տոմսս փորդ ու աղիքներդ լեցուր»։ Ես զանիկա կերայ։ Բերնիս մէջ մեղրի պէս անոյշ էր։
եւ ասէ ցիս. Որդի մարդոյ, [46]բերան քո կերիցէ, եւ որովայն քո լցցի ի մատենէ այտի որ տուաւ քեզ: Կերայ`` զայն, եւ եղեւ ի բերանի իմ իբրեւ զքաղցրութիւն մեղու:

3:3: եւ ասէ ցիս. Որդի՛ մարդոյ՝ բերա՛ն քո կերիցէ, եւ որովայն քո լցցի ՚ի մատենէ այտի որ տուաւ քեզ։ Կերա՛յ զայն, եւ եղեւ ՚ի բերան իմ իբրեւ զքաղցրութիւն մեղու[12328]։
[12328] Ոմանք. Եւ եղեւ ՚ի բերանի իմում։
3 «Մարդո՛ւ որդի, բերանդ թող ուտի, ու որովայնդ լցուի այդ մագաղաթով, որ քեզ տրուեց»: Կերայ այն, եւ բերանիս մեղրի քաղցրութիւն տուեց:
3 Եւ ինծի ըսաւ. «Որդի՛ մարդոյ, այս իմ քեզի տուած տոմսս փորդ ու աղիքներդ լեցուր»։ Ես զանիկա կերայ։ Բերնիս մէջ մեղրի պէս անոյշ էր։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 и сказал мне: сын человеческий! напитай чрево твое и наполни внутренность твою этим свитком, который Я даю тебе; и я съел, и было в устах моих сладко, как мед.
3:3 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human τὸ ο the στόμα στομα mouth; edge σου σου of you; your φάγεται φαγω swallow; eat καὶ και and; even ἡ ο the κοιλία κοιλια insides; womb σου σου of you; your πλησθήσεται πληθω fill; fulfill τῆς ο the κεφαλίδος κεφαλις heading ταύτης ουτος this; he τῆς ο the δεδομένης διδωμι give; deposit εἰς εις into; for σέ σε.1 you καὶ και and; even ἔφαγον φαγω swallow; eat αὐτήν αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the στόματί στομα mouth; edge μου μου of me; mine ὡς ως.1 as; how μέλι μελι honey γλυκάζον γλυκαζω taste sweet
3:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָם֙ ʔāḏˌām אָדָם human, mankind בִּטְנְךָ֤ biṭnᵊḵˈā בֶּטֶן belly תַֽאֲכֵל֙ ṯˈaʔᵃḵēl אכל eat וּ û וְ and מֵעֶ֣יךָ mēʕˈeʸḵā מֵעִים bowels תְמַלֵּ֔א ṯᵊmallˈē מלא be full אֵ֚ת ˈʔēṯ אֵת [object marker] הַ ha הַ the מְּגִלָּ֣ה mmᵊḡillˈā מְגִלָּה roll הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i נֹתֵ֣ן nōṯˈēn נתן give אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to וָ wā וְ and אֹ֣כְלָ֔ה ʔˈōḵᵊlˈā אכל eat וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be בְּ bᵊ בְּ in פִ֖י fˌî פֶּה mouth כִּ ki כְּ as דְבַ֥שׁ ḏᵊvˌaš דְּבַשׁ honey לְ lᵊ לְ to מָתֹֽוק׃ פ māṯˈôq . f מָתֹוק sweet
3:3. et dixit ad me fili hominis venter tuus comedet et viscera tua conplebuntur volumine isto quod ego do tibi et comedi illud et factum est in ore meo sicut mel dulceAnd he said to me: Son of man, thy belly shall eat, and thy bowels shall be filled with this book, which I give thee, and I did eat it: and it was sweet as honey in my mouth.
3. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness.
3:3. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat [it]; and it was in my mouth as honey for sweetness.
3:3. And he said to me: “Son of man, your stomach shall eat, and your interior shall be filled with this scroll, which I am giving to you.” And I ate it, and in my mouth it became as sweet as honey.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat [it]; and it was in my mouth as honey for sweetness:

3:3 и сказал мне: сын человеческий! напитай чрево твое и наполни внутренность твою этим свитком, который Я даю тебе; и я съел, и было в устах моих сладко, как мед.
3:3
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
φάγεται φαγω swallow; eat
καὶ και and; even
ο the
κοιλία κοιλια insides; womb
σου σου of you; your
πλησθήσεται πληθω fill; fulfill
τῆς ο the
κεφαλίδος κεφαλις heading
ταύτης ουτος this; he
τῆς ο the
δεδομένης διδωμι give; deposit
εἰς εις into; for
σέ σε.1 you
καὶ και and; even
ἔφαγον φαγω swallow; eat
αὐτήν αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
στόματί στομα mouth; edge
μου μου of me; mine
ὡς ως.1 as; how
μέλι μελι honey
γλυκάζον γλυκαζω taste sweet
3:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
בֶּן־ ben- בֵּן son
אָדָם֙ ʔāḏˌām אָדָם human, mankind
בִּטְנְךָ֤ biṭnᵊḵˈā בֶּטֶן belly
תַֽאֲכֵל֙ ṯˈaʔᵃḵēl אכל eat
וּ û וְ and
מֵעֶ֣יךָ mēʕˈeʸḵā מֵעִים bowels
תְמַלֵּ֔א ṯᵊmallˈē מלא be full
אֵ֚ת ˈʔēṯ אֵת [object marker]
הַ ha הַ the
מְּגִלָּ֣ה mmᵊḡillˈā מְגִלָּה roll
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֖י ʔᵃnˌî אֲנִי i
נֹתֵ֣ן nōṯˈēn נתן give
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
וָ וְ and
אֹ֣כְלָ֔ה ʔˈōḵᵊlˈā אכל eat
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
בְּ bᵊ בְּ in
פִ֖י fˌî פֶּה mouth
כִּ ki כְּ as
דְבַ֥שׁ ḏᵊvˌaš דְּבַשׁ honey
לְ lᵊ לְ to
מָתֹֽוק׃ פ māṯˈôq . f מָתֹוק sweet
3:3. et dixit ad me fili hominis venter tuus comedet et viscera tua conplebuntur volumine isto quod ego do tibi et comedi illud et factum est in ore meo sicut mel dulce
And he said to me: Son of man, thy belly shall eat, and thy bowels shall be filled with this book, which I give thee, and I did eat it: and it was sweet as honey in my mouth.
3:3. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat [it]; and it was in my mouth as honey for sweetness.
3:3. And he said to me: “Son of man, your stomach shall eat, and your interior shall be filled with this scroll, which I am giving to you.” And I ate it, and in my mouth it became as sweet as honey.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
3:3: It was in my mouth as honey - It was joyous to me to receive the Divine message, to be thus let into the secrets of the Divine counsel, and I promised myself much comfort in that intimate acquaintance with which I was favored by the Supreme Being. In Rev 10:10 we find St. John receiving a little book, which he ate, and found it sweet as honey in his mouth, but after he had eaten it, it made his belly bitter, signifying that a deep consideration of the awful matter contained in God's word against sinners, which multitudes of them will turn to their endless confusion, must deeply afflict those who know any thing of the worth of an immortal spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: and fill: Eze 2:10; Job 32:18, Job 32:19; Jer 6:11, Jer 20:9; Joh 7:38; Col 3:16
Then: Psa 119:11; Jer 15:16; Joh 6:53-63
it was: Job 23:12; Psa 19:10, Psa 119:97, Psa 119:103; Pro 2:10, Pro 2:11; Rev 10:9, Rev 10:10
John Gill
3:3 And he said unto me, son of man, cause thy belly to eat,.... Or "devour" (f), and consume; that is, concoct and digest; do not cast it out of thy mouth, as soon as thou hast tasted of it; but let it go down into the stomach, and there digest it; and from thence into the belly, that so, upon the whole, virtue may be received, and nourishment come by it:
and fill thy bowels with this roll that I give thee; eat to satiety; so the Targum,
"son of man, thou shalt satiate thy soul, and fill thy belly, if thou receivest what is written in this roll, which I give thee:''
this was sufficient to qualify the prophet for prophesying, and furnish him with materials enough; and these fit and proper for the discharge of his office; and so such who study the word of God with application become scribes well instructed in the kingdom of heaven; and being filled themselves, are able to bring forth things to the comfort and satisfaction of others:
then did I eat it, and it was in my mouth, as honey for sweetness; that is, as the roll was spread before him, he looked into it, and read it, and meditated upon it, and laid it up in his memory, in order to deliver it out when commanded; and though it contained things very distressing, and which would occasion lamentation, and mourning, and woe; yet, considering that these were the will of God, and in righteous judgment to men, he could not but acquiesce in and approve of them. All the words that come out of the mouth of God are as sweet as, honey, yea, sweeter than that, Ps 19:10; and so the Targum interprets it of the words of the Lord,
"and I took it, and his words were in my mouth as sweet honey;''
and especially the Gospel, and the truths of it, are like honey; they are gathered by laborious ministers, as honey by the industrious bee, out of the various flowers of the Scriptures, with which being laden, they bring into the hive of the church, and dispose of for general usefulness; these are like honey for healthfulness, for nourishment, and for sweetness to the taste; that which makes the Gospel so are the exceeding great and precious promises in it: its doctrines of grace, and those of peace and reconciliation, of pardon, righteousness, eternal life and salvation, by Jesus Christ; and, above all, Christ himself, who is the sum and substance of it; and all its truths being quickening; comforting, and refreshing: but thou the Gospel is, only sweet when it is eaten; not merely heard, assented to, and superficially tasted of, but eaten and fed upon by faith; and so, it is sweet, not to unregenerate persons, whose taste is not changed; nor to nominal and notional professors, who have only a superficial taste of it; but to true believers in Christ, spiritual men, who judge and discern all things; see Rev_ 10:9.
(f) "devoret, consumat", Vatablus.
John Wesley
3:3 Belly - The mouth is the proper instrument of eating, but when meat is digested, the belly is said to eat. Fill thy bowels - This denotes the fulness of the measure wherewith we should read, meditate, and digest the word of God. Honey - It was sweet to receive things by revelation from God, and so to converse with God. And usually the first part of the ministerial work is pleasant.
Robert Jamieson, A. R. Fausset and David Brown
3:3 honey for sweetness--Compare Ps 19:10; Ps 119:103; Rev_ 10:9, where, as here in Ezek 3:14, the "sweetness" is followed by "bitterness." The former being due to the painful nature of the message; the latter because it was the Lord's service which he was engaged in; and his eating the roll and finding it sweet, implied that, divesting himself of carnal feeling, he made God's will his will, however painful the message that God might require him to announce. The fact that God would be glorified was his greatest pleasure.
3:43:4: Եւ ասէ ցիս. Որդի՛ մարդոյ՝ գնա՛ դու եւ մո՛ւտ ՚ի տունն Իսրայէլի, եւ խօսեսցի՛ս ընդ նոսա զպատգամս իմ[12329]։ [12329] Այլք. Եւ խօսեսցիս առ նոսա զպատ՛՛։
4 Եւ ասաց ինձ.«Մարդո՛ւ որդի, դու գնա՛ ու մտի՛ր Իսրայէլի տուն. նրանց մօտ իմ պատգամները պիտի հաղորդես,
4 Այն ատեն ինծի ըսաւ. «Որդի՛ մարդոյ, աղէ՜, Իսրայէլի տունը գնա՛ ու իմ խօսքերս անոնց ըսէ՛,
Եւ ասէ ցիս. Որդի մարդոյ, գնա դու եւ մուտ ի տունն Իսրայելի, եւ խօսեսցիս առ նոսա զպատգամս իմ:

3:4: Եւ ասէ ցիս. Որդի՛ մարդոյ՝ գնա՛ դու եւ մո՛ւտ ՚ի տունն Իսրայէլի, եւ խօսեսցի՛ս ընդ նոսա զպատգամս իմ[12329]։
[12329] Այլք. Եւ խօսեսցիս առ նոսա զպատ՛՛։
4 Եւ ասաց ինձ.«Մարդո՛ւ որդի, դու գնա՛ ու մտի՛ր Իսրայէլի տուն. նրանց մօտ իմ պատգամները պիտի հաղորդես,
4 Այն ատեն ինծի ըսաւ. «Որդի՛ մարդոյ, աղէ՜, Իսրայէլի տունը գնա՛ ու իմ խօսքերս անոնց ըսէ՛,
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 И Он сказал мне: сын человеческий! встань и иди к дому Израилеву, и говори им Моими словами;
3:4 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human βάδιζε βαδιζω enter; go in πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even λάλησον λαλεω talk; speak τοὺς ο the λόγους λογος word; log μου μου of me; mine πρὸς προς to; toward αὐτούς αυτος he; him
3:4 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑י ʔēlˈāy אֶל to בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind לֶךְ־ leḵ- הלך walk בֹּא֙ bˌō בוא come אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and דִבַּרְתָּ֥ ḏibbartˌā דבר speak בִ vi בְּ in דְבָרַ֖י ḏᵊvārˌay דָּבָר word אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
3:4. et dixit ad me fili hominis vade ad domum Israhel et loqueris verba mea ad eosAnd he said to me: Son of man, go to the house of Israel, and thou shalt speak my words to them.
4. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them.
3:4. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them.
3:4. And he said to me: “Son of man, go to the house of Israel, and you shall speak my words to them.
And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them:

3:4 И Он сказал мне: сын человеческий! встань и иди к дому Израилеву, и говори им Моими словами;
3:4
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
βάδιζε βαδιζω enter; go in
πρὸς προς to; toward
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
λάλησον λαλεω talk; speak
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
πρὸς προς to; toward
αὐτούς αυτος he; him
3:4
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֵלָ֑י ʔēlˈāy אֶל to
בֶּן־ ben- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
לֶךְ־ leḵ- הלך walk
בֹּא֙ bˌō בוא come
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
דִבַּרְתָּ֥ ḏibbartˌā דבר speak
בִ vi בְּ in
דְבָרַ֖י ḏᵊvārˌay דָּבָר word
אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
3:4. et dixit ad me fili hominis vade ad domum Israhel et loqueris verba mea ad eos
And he said to me: Son of man, go to the house of Israel, and thou shalt speak my words to them.
3:4. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them.
3:4. And he said to me: “Son of man, go to the house of Israel, and you shall speak my words to them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Теперь уже Иезекииль посвящен в пророка, почему тотчас слышит из уст Божиих торжественную стереотипную формулу, употреблявшуюся при посольстве пророков (Исх III:10; Ис VI; 8, 9; Иер I:7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: Eze 3:11, Eze 2:3, Eze 2:7; Mat 10:5, Mat 10:6, Mat 15:24; Act 1:8
John Gill
3:4 And he said unto me, son of man, go,.... After he had eaten the roll; for then was he qualified to prophesy:
get thee unto the house of Israel; to whom he was to prophesy:
and speak with my words unto them: not with his own words; nor with the words of men, the enticing words of man's wisdom; but with the words of Christ; with the taught words of the Holy Ghost; with what is written in the roll; the words of this prophecy are meant. So the Targum,
"and thou shalt prophesy the words of my prophecy unto them;''
in like manner John after he had eaten the little book, is told that he must prophesy before many people, nations, tongues, and kings, Rev_ 10:9; though Ezekiel was only sent to one nation, as follows:
John Wesley
3:4 Speak - What things I shall shew thee, and in what words I shall declare them to thee.
3:53:5: Զի ո՛չ եթէ առ ժողովուրդ խորախօս ծանրալեզու առաքեսցիս առ տունն Իսրայէլի.
5 որովհետեւ դու խրթնախօս եւ ծանրալեզու մի ժողովրդի մօտ չէ, որ ուղարկւում ես, այլ Իսրայէլի տուն,
5 Վասն զի դուն դժուարիմաց խօսք եւ ծանր լեզու ունեցող ազգի մը չղրկուեցար, հապա Իսրայէլի տանը։
Զի ոչ եթէ առ ժողովուրդ խորախօս ծանրալեզու առաքեսցիս առ տունն Իսրայելի:

3:5: Զի ո՛չ եթէ առ ժողովուրդ խորախօս ծանրալեզու առաքեսցիս առ տունն Իսրայէլի.
5 որովհետեւ դու խրթնախօս եւ ծանրալեզու մի ժողովրդի մօտ չէ, որ ուղարկւում ես, այլ Իսրայէլի տուն,
5 Վասն զի դուն դժուարիմաց խօսք եւ ծանր լեզու ունեցող ազգի մը չղրկուեցար, հապա Իսրայէլի տանը։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 ибо не к народу с речью невнятною и с непонятным языком ты посылаешься, но к дому Израилеву,
3:5 διότι διοτι because; that οὐ ου not πρὸς προς to; toward λαὸν λαος populace; population βαθύχειλον βαθυχειλος and; even βαρύγλωσσον βαρυγλωσσος you ἐξαποστέλλῃ εξαποστελλω send forth πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel
3:5 כִּ֡י kˈî כִּי that לֹא֩ lˌō לֹא not אֶל־ ʔel- אֶל to עַ֨ם ʕˌam עַם people עִמְקֵ֥י ʕimqˌê עָמֵק unintelligible שָׂפָ֛ה śāfˈā שָׂפָה lip וְ wᵊ וְ and כִבְדֵ֥י ḵivᵊḏˌê כָּבֵד heavy לָשֹׁ֖ון lāšˌôn לָשֹׁון tongue אַתָּ֣ה ʔattˈā אַתָּה you שָׁל֑וּחַ šālˈûₐḥ שׁלח send אֶל־ ʔel- אֶל to בֵּ֖ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
3:5. non enim ad populum profundi sermonis et ignotae linguae tu mitteris ad domum IsrahelFor thou art not sent to a people of a profound speech, and of an unknown tongue, but to the house of Israel:
5. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel;
3:5. For thou [art] not sent to a people of a strange speech and of an hard language, [but] to the house of Israel;
3:5. For you will be sent, not to a people of profound words or of an unknown language, but to the house of Israel,
For thou [art] not sent to a people of a strange speech and of an hard language, [but] to the house of Israel:

3:5 ибо не к народу с речью невнятною и с непонятным языком ты посылаешься, но к дому Израилеву,
3:5
διότι διοτι because; that
οὐ ου not
πρὸς προς to; toward
λαὸν λαος populace; population
βαθύχειλον βαθυχειλος and; even
βαρύγλωσσον βαρυγλωσσος you
ἐξαποστέλλῃ εξαποστελλω send forth
πρὸς προς to; toward
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
3:5
כִּ֡י kˈî כִּי that
לֹא֩ lˌō לֹא not
אֶל־ ʔel- אֶל to
עַ֨ם ʕˌam עַם people
עִמְקֵ֥י ʕimqˌê עָמֵק unintelligible
שָׂפָ֛ה śāfˈā שָׂפָה lip
וְ wᵊ וְ and
כִבְדֵ֥י ḵivᵊḏˌê כָּבֵד heavy
לָשֹׁ֖ון lāšˌôn לָשֹׁון tongue
אַתָּ֣ה ʔattˈā אַתָּה you
שָׁל֑וּחַ šālˈûₐḥ שׁלח send
אֶל־ ʔel- אֶל to
בֵּ֖ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
3:5. non enim ad populum profundi sermonis et ignotae linguae tu mitteris ad domum Israhel
For thou art not sent to a people of a profound speech, and of an unknown tongue, but to the house of Israel:
3:5. For thou [art] not sent to a people of a strange speech and of an hard language, [but] to the house of Israel;
3:5. For you will be sent, not to a people of profound words or of an unknown language, but to the house of Israel,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Уже сладость, которую ощутил пророк по съедении свитка и которая показывала ему, что сама проповедь будет давать ему благодатное утешение, должна была успокоить его насчет тяжести его служения; но Господь прибавляет еще, что и отношения его к народу - нельзя сказать, что будут до невероятности тяжелы: ему придется иметь дело во всяком случае не с каким-либо чужим народом, которого и языка он не понимал бы. “С речью невнятною и непонятным языком”; букв. “с глубокими губами (слав. “глубокоречивым”, которые потому говорят тихо) и тяжелым, т. е. тяжело движущимся (слав. “косноязычным”) языком”. Здесь может быть указано на то, что круг слушателей пророка будет лучшая часть иудейского населения (которая именно и переселена была в Вавилонию ним и Иехониею), а не простонародье с своим варварским жаргоном и соответствующим развитием, тогда как в 6: ст. речь о чужих языках и народах.
Adam Clarke: Commentary on the Bible - 1831
3:5: Thou art not sent to a people of a strange speech - I neither send thee to thy adversaries, the Chaldeans, nor to the Medes and Persians, their enemies. Even these would more likely have hearkened unto thee than thy own countrymen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: thou: Jon 1:2, Jon 3:2-4; Act 26:17, Act 26:18
of a strange speech and of an hard language: Heb. deep of lip and heavy of tongue, and so, Eze 3:6; Psa 81:5; Isa 33:19
John Gill
3:5 For thou art not sent to a people of a strange speech,.... "Deep of lip" (g), or "speech"; difficult to be got at and understood:
and of a hard language: or "heavy of tongue" (h) of a barbarous and unknown language, whom he could not understand, nor they him; and so would have been barbarians to one another; and consequently it could not be thought his prophesying among them, could have been of any use. This may be considered, either by way of encouragement to the prophet to go on his errand to such a people; since as he could understand them, and they him he might hope to meet with success; or, however he could deliver his message so as to be understood: or as an aggravation of the impiety perverseness and stupidity of the Israelites; that though the prophet spoke to them in their own language, yet they would not hear nor receive his words:
but to the house of Israel; who were a people of the same speech and language with the prophet; all spoke and understood the language of Canaan; nor were the things he delivered such as they were altogether strangers to being the same, for substance, which Moses, and the other prophets, had ever taught.
(g) "profundi labii", Vatablus; "profundorum labio", Polanus, Cocceius; "profundi sermonis", Starkius. (h) "graves linguae", Montanus; "gravium lingua", Polanus.
Robert Jamieson, A. R. Fausset and David Brown
3:5 See Margin, Hebrew, "deep of lip, and heavy of tongue," that is, men speaking an obscure and unintelligible tongue. Even they would have listened to the prophet; but the Jews, though addressed in their own tongue, will not hear him.
3:63:6: եւ ո՛չ առ ժողովուրդս բազումս այլազգիս կամ այլալեզուս. եւ ո՛չ առ թանձրալեզուս, զորոց ո՛չ լսիցես զբանս նոցա. զի թէ առ այնպիսիսն առաքէի զքեզ. սակայն եւ նոքա՛ լսէին քեզ[12330]։ [12330] Բազումք. Զորոց ոչ լուիցես զբա՛՛... թէ եւ առ այնպիսիս առաքէի։
6 ո՛չ բազում օտար կամ այլալեզու ժողովուրդների մօտ, ո՛չ էլ խրթին լեզու ունեցողների, որոնց խօսքը չես էլ լսում: Եթէ այդպիսիների մօտ էլ ուղարկէի քեզ, նրա՛նք անգամ պիտի լսէին քեզ:
6 Դժուարիմաց խօսք ու ծանր լեզու ունեցող շատ ազգերու չէ, որոնց խօսքերը դուն չես հասկնար։ Յիրաւի եթէ քեզ անոնց ղրկէի, անոնք քեզի մտիկ պիտի ընէին։
եւ ոչ առ ժողովուրդս բազումս [47]այլազգիս կամ այլալեզուս, եւ ոչ առ`` թանձրալեզուս զորոց ոչ լսիցես զբանս նոցա. զի թէ առ այնպիսիսն առաքէի զքեզ, սակայն եւ նոքա լսէին քեզ:

3:6: եւ ո՛չ առ ժողովուրդս բազումս այլազգիս կամ այլալեզուս. եւ ո՛չ առ թանձրալեզուս, զորոց ո՛չ լսիցես զբանս նոցա. զի թէ առ այնպիսիսն առաքէի զքեզ. սակայն եւ նոքա՛ լսէին քեզ[12330]։
[12330] Բազումք. Զորոց ոչ լուիցես զբա՛՛... թէ եւ առ այնպիսիս առաքէի։
6 ո՛չ բազում օտար կամ այլալեզու ժողովուրդների մօտ, ո՛չ էլ խրթին լեզու ունեցողների, որոնց խօսքը չես էլ լսում: Եթէ այդպիսիների մօտ էլ ուղարկէի քեզ, նրա՛նք անգամ պիտի լսէին քեզ:
6 Դժուարիմաց խօսք ու ծանր լեզու ունեցող շատ ազգերու չէ, որոնց խօսքերը դուն չես հասկնար։ Յիրաւի եթէ քեզ անոնց ղրկէի, անոնք քեզի մտիկ պիտի ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6 не к народам многим с невнятною речью и с непонятным языком, которых слов ты не разумел бы; да если бы Я послал тебя и к ним, то они послушались бы тебя;
3:6 οὐδὲ ουδε not even; neither πρὸς προς to; toward λαοὺς λαος populace; population πολλοὺς πολυς much; many ἀλλοφώνους αλλοφωνος or; than ἀλλογλώσσους αλλογλωσσος not even; neither στιβαροὺς στιβαρος the γλώσσῃ γλωσσα tongue ὄντας ειμι be ὧν ος who; what οὐκ ου not ἀκούσῃ ακουω hear τοὺς ο the λόγους λογος word; log αὐτῶν αυτος he; him καὶ και and; even εἰ ει if; whether πρὸς προς to; toward τοιούτους τοιουτος such; such as these ἐξαπέστειλά εξαποστελλω send forth σε σε.1 you οὗτοι ουτος this; he ἂν αν perhaps; ever εἰσήκουσάν εισακουω heed; listen to σου σου of you; your
3:6 לֹ֣א׀ lˈō לֹא not אֶל־ ʔel- אֶל to עַמִּ֣ים ʕammˈîm עַם people רַבִּ֗ים rabbˈîm רַב much עִמְקֵ֤י ʕimqˈê עָמֵק unintelligible שָׂפָה֙ śāfˌā שָׂפָה lip וְ wᵊ וְ and כִבְדֵ֣י ḵivᵊḏˈê כָּבֵד heavy לָשֹׁ֔ון lāšˈôn לָשֹׁון tongue אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not תִשְׁמַ֖ע ṯišmˌaʕ שׁמע hear דִּבְרֵיהֶ֑ם divrêhˈem דָּבָר word אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to שְׁלַחְתִּ֔יךָ šᵊlaḥtˈîḵā שׁלח send הֵ֖מָּה hˌēmmā הֵמָּה they יִשְׁמְע֥וּ yišmᵊʕˌû שׁמע hear אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
3:6. neque ad populos multos profundi sermonis et ignotae linguae quorum non possis audire sermones et si ad illos mittereris ipsi audirent teNor to many nations of a strange speech, and of an unknown tongue, whose words thou canst not understand: and if thou wert sent to them, they would hearken to thee.
6. not to many peoples of a strange speech and of an hard language, whose words thou canst not understand. Surely, if I sent thee to them, they would hearken unto thee.
3:6. Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee.
3:6. and not to many peoples of profound words or of an unknown language, whose words you would not be able to understand. But if you were sent to them, they would listen to you.
Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee:

3:6 не к народам многим с невнятною речью и с непонятным языком, которых слов ты не разумел бы; да если бы Я послал тебя и к ним, то они послушались бы тебя;
3:6
οὐδὲ ουδε not even; neither
πρὸς προς to; toward
λαοὺς λαος populace; population
πολλοὺς πολυς much; many
ἀλλοφώνους αλλοφωνος or; than
ἀλλογλώσσους αλλογλωσσος not even; neither
στιβαροὺς στιβαρος the
γλώσσῃ γλωσσα tongue
ὄντας ειμι be
ὧν ος who; what
οὐκ ου not
ἀκούσῃ ακουω hear
τοὺς ο the
λόγους λογος word; log
αὐτῶν αυτος he; him
καὶ και and; even
εἰ ει if; whether
πρὸς προς to; toward
τοιούτους τοιουτος such; such as these
ἐξαπέστειλά εξαποστελλω send forth
σε σε.1 you
οὗτοι ουτος this; he
ἂν αν perhaps; ever
εἰσήκουσάν εισακουω heed; listen to
σου σου of you; your
3:6
לֹ֣א׀ lˈō לֹא not
אֶל־ ʔel- אֶל to
עַמִּ֣ים ʕammˈîm עַם people
רַבִּ֗ים rabbˈîm רַב much
עִמְקֵ֤י ʕimqˈê עָמֵק unintelligible
שָׂפָה֙ śāfˌā שָׂפָה lip
וְ wᵊ וְ and
כִבְדֵ֣י ḵivᵊḏˈê כָּבֵד heavy
לָשֹׁ֔ון lāšˈôn לָשֹׁון tongue
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
תִשְׁמַ֖ע ṯišmˌaʕ שׁמע hear
דִּבְרֵיהֶ֑ם divrêhˈem דָּבָר word
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
שְׁלַחְתִּ֔יךָ šᵊlaḥtˈîḵā שׁלח send
הֵ֖מָּה hˌēmmā הֵמָּה they
יִשְׁמְע֥וּ yišmᵊʕˌû שׁמע hear
אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
3:6. neque ad populos multos profundi sermonis et ignotae linguae quorum non possis audire sermones et si ad illos mittereris ipsi audirent te
Nor to many nations of a strange speech, and of an unknown tongue, whose words thou canst not understand: and if thou wert sent to them, they would hearken to thee.
3:6. Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee.
3:6. and not to many peoples of profound words or of an unknown language, whose words you would not be able to understand. But if you were sent to them, they would listen to you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Кругом деятельности пророка будет не народы иноязычные (как у Ионы) и не целый ряд их, а один родственный народ. Язык - наиболее бросающийся в глаза признак народа (отсюда общее название для того и другого в славянском языке - “язык”), и еврей степень отчужденности и враждебности к себе известного народа измерял мерою непонятности и странности его языка: Ис XXXIII:19. Кроме чисто физического затруднения (“которых слов ты не разумел бы”) такая миссия была бы и нравственно тяжела: ее не воодушевляла бы любовь и духовная близость к слушателям. Но Господь с горечью замечает, что миссия пророка и в столь неблагоприятных условиях имела бы больше успеха, чем среди Израиля. История апостолов показала впоследствии это. “До того дошло уже тогда во Израиле: пророк как бы предчувствует будущего Павла” (Эвальд). Мысль, что от язычников можно ждать меньше худого, чем от Израиля, проводится не раз Иезекиилем: V:6; XVI:27, 48; XXIII:45. - В этом стихе буквально повторены из предыдущего слова: “с невнятною речью и непонятным языком”, без которых легко обойтись и которые ослабляют мысль: “которых слов ты не разумел бы”; почему эти слова считают прибавкой из 5: ст.; их нет в Пешито.
Albert Barnes: Notes on the Bible - 1834
3:6: To many people - To various nations using diverse languages.
Surely - The thought is that expressed by our Saviour Himself (margin reference). Some render it: "but I have sent thee unto these; they can hearken" etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: of a strange speech and of an hard language: Heb. deep of lip and heavy of language. Surely, etc. or, If I had sent thee to them, would they not have hearkened? etc. Jon 3:5-10; Mat 11:20-24, Mat 12:41, Mat 12:42; Luk 11:30-32; Act 27:28; Rom 9:30-33
John Gill
3:6 Not to many people of a strange speech and of an hard language,.... The prophet was sent, not to different nations, of different languages; but to one nation of the same language; indeed several of his prophecies concern other nations, as the Ammonites, Moabites, Edomites, Tyrians, Philistines, Egyptians, and Assyrians; but then these had a relation to the, people of Israel, and were chiefly on their account; and therefore he was not sent to those nations to deliver his prophecies unto them, but to the people of Israel only; and so had no difficulty on his part concerning their language, which he would have had, had he been sent to the barbarous nations;
whose words, thou canst not understand: the prophet being, only used to the language of the Jews and not having the gift of speaking with and understanding divers tongues; as the apostles of Christ had, when they were sent to many people of different languages, and which is here tacitly intimates:
surely, had I sent thee to them, they would have hearkened unto thee; which is an aggravation of the obstinacy and disobedience of the people of Israel; that had the barbarous nations been favoured with the same means of instruction they were they would have been obedient; see Mt 11:21; for though they could not understand the prophet's language, nor he theirs; yet, as Kimchi observes, they would have sought for an interpreter to have explained the prophecy to them. The thing is very strongly affirmed, "surely", verily, "of a truth"; as the same Jewish writer interprets ; and both he and Jarchi take it to be the form of an oath. Some render the words, "if I had not sent thee to them, they would have hearkened unto thee" (i); and the sense is, either that if the Lord had not sent him to the Israelites, but to the peopled a strange speech, they, the people, would have hearkened to him: or, if the Lord had not sent the prophet, but he had gone of himself, as the false prophets in their own name, the Israelites would have hearkened to him; such was their perverseness and rebellion: others render the words, "if not", or had it not been for their strange speech and hard language, "I would have sent thee to them" (k), the barbarous nation, and "they would have hearkened unto thee"; but the first sense seems best; which is confirmed by the Targum, Septuagint, Vulgate Latin, and the Oriental versions.
(i) "si non ad eos misissem te", Vatablus; "si non misero te", Montanus; "si non mitterem", Pagninus. (k) "Si non misissem te ad eos", Calvin.
John Wesley
3:6 Many people - Divers nations, that thou shouldest need divers tongues, to speak to them all in their own language.
Robert Jamieson, A. R. Fausset and David Brown
3:6 many people--It would have increased the difficulty had he been sent, not merely to one, but to "many people" differing in tongues, so that the missionary would have needed to acquire a new tongue for addressing each. The after mission of the apostles to many peoples, and the gift of tongues for that end, are foreshadowed (compare 1Cor 14:21 with Is 28:11).
had I sent thee to them, they would have hearkened-- (Mt 11:21, Mt 11:23).
3:73:7: Այլ տունն Իսրայէլի ո՛չ հաւանին լսե՛լ քեզ, քանզի ո՛չ կամին լսել ինձ. զի ամենայն տունն Իսրայէլի հակառակօղք եւ խստասիրտք են։
7 Սակայն Իսրայէլի տունը պիտի չուզի քեզ լսել, որովհետեւ չի ուզում ինձ անսալ. ամբողջ Իսրայէլի ցեղը հակառակորդներ ու խստասիրտներ են:
7 Բայց Իսրայէլի տունը քեզի մտիկ ընել պիտի չուզեն, վասն զի չեն ուզեր ինծի մտիկ ընել, որովհետեւ բոլոր Իսրայէլի տունը պնդերես ու խստասիրտ է։
Այլ տունն Իսրայելի ոչ հաւանին լսել քեզ, քանզի ոչ կամին լսել ինձ. զի ամենայն տունն Իսրայելի [48]հակառակօղք եւ խստասիրտք են:

3:7: Այլ տունն Իսրայէլի ո՛չ հաւանին լսե՛լ քեզ, քանզի ո՛չ կամին լսել ինձ. զի ամենայն տունն Իսրայէլի հակառակօղք եւ խստասիրտք են։
7 Սակայն Իսրայէլի տունը պիտի չուզի քեզ լսել, որովհետեւ չի ուզում ինձ անսալ. ամբողջ Իսրայէլի ցեղը հակառակորդներ ու խստասիրտներ են:
7 Բայց Իսրայէլի տունը քեզի մտիկ ընել պիտի չուզեն, վասն զի չեն ուզեր ինծի մտիկ ընել, որովհետեւ բոլոր Իսրայէլի տունը պնդերես ու խստասիրտ է։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7 а дом Израилев не захочет слушать тебя; ибо они не хотят слушать Меня, потому что весь дом Израилев с крепким лбом и жестоким сердцем.
3:7 ὁ ο the δὲ δε though; while οἶκος οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel οὐ ου not μὴ μη not θελήσωσιν θελω determine; will εἰσακοῦσαί εισακουω heed; listen to σου σου of you; your διότι διοτι because; that οὐ ου not βούλονται βουλομαι want εἰσακούειν εισακουω heed; listen to μου μου of me; mine ὅτι οτι since; that πᾶς πας all; every ὁ ο the οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel φιλόνεικοί φιλονεικος quarrelsome εἰσιν ειμι be καὶ και and; even σκληροκάρδιοι σκληροκαρδιος hard-hearted; stubborn
3:7 וּ û וְ and בֵ֣ית vˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֤א lˈō לֹא not יֹאבוּ֙ yōvˌû אבה want לִ li לְ to שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to כִּֽי־ kˈî- כִּי that אֵינָ֥ם ʔênˌām אַיִן [NEG] אֹבִ֖ים ʔōvˌîm אבה want לִ li לְ to שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear אֵלָ֑י ʔēlˈāy אֶל to כִּ֚י ˈkî כִּי that כָּל־ kol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel חִזְקֵי־ ḥizqê- חָזָק strong מֵ֥צַח mˌēṣaḥ מֵצַח forehead וּ û וְ and קְשֵׁי־ qᵊšê- קָשֶׁה hard לֵ֖ב lˌēv לֵב heart הֵֽמָּה׃ hˈēmmā הֵמָּה they
3:7. domus autem Israhel nolent audire te quia nolunt audire me omnis quippe domus Israhel adtrita fronte est et duro cordeBut the house of Israel will not hearken to thee: because they will not hearken to me: for all the house of Israel are of a hard forehead and an obstinate heart.
7. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are of an hard forehead and of a stiff heart.
3:7. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel [are] impudent and hardhearted.
3:7. Yet the house of Israel is not willing to listen to you. For they are not willing to listen to me. Certainly, the entire house of Israel has a brazen forehead and a hardened heart.
But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel [are] impudent and hardhearted:

3:7 а дом Израилев не захочет слушать тебя; ибо они не хотят слушать Меня, потому что весь дом Израилев с крепким лбом и жестоким сердцем.
3:7
ο the
δὲ δε though; while
οἶκος οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
οὐ ου not
μὴ μη not
θελήσωσιν θελω determine; will
εἰσακοῦσαί εισακουω heed; listen to
σου σου of you; your
διότι διοτι because; that
οὐ ου not
βούλονται βουλομαι want
εἰσακούειν εισακουω heed; listen to
μου μου of me; mine
ὅτι οτι since; that
πᾶς πας all; every
ο the
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
φιλόνεικοί φιλονεικος quarrelsome
εἰσιν ειμι be
καὶ και and; even
σκληροκάρδιοι σκληροκαρδιος hard-hearted; stubborn
3:7
וּ û וְ and
בֵ֣ית vˈêṯ בַּיִת house
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֤א lˈō לֹא not
יֹאבוּ֙ yōvˌû אבה want
לִ li לְ to
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
כִּֽי־ kˈî- כִּי that
אֵינָ֥ם ʔênˌām אַיִן [NEG]
אֹבִ֖ים ʔōvˌîm אבה want
לִ li לְ to
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
אֵלָ֑י ʔēlˈāy אֶל to
כִּ֚י ˈkî כִּי that
כָּל־ kol- כֹּל whole
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
חִזְקֵי־ ḥizqê- חָזָק strong
מֵ֥צַח mˌēṣaḥ מֵצַח forehead
וּ û וְ and
קְשֵׁי־ qᵊšê- קָשֶׁה hard
לֵ֖ב lˌēv לֵב heart
הֵֽמָּה׃ hˈēmmā הֵמָּה they
3:7. domus autem Israhel nolent audire te quia nolunt audire me omnis quippe domus Israhel adtrita fronte est et duro corde
But the house of Israel will not hearken to thee: because they will not hearken to me: for all the house of Israel are of a hard forehead and an obstinate heart.
3:7. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel [are] impudent and hardhearted.
3:7. Yet the house of Israel is not willing to listen to you. For they are not willing to listen to me. Certainly, the entire house of Israel has a brazen forehead and a hardened heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Если тем не менее народ Израильский не станет слушать пророка, то причина этому другая. “Дом Израилев не захочет слушать тебя, ибо они не хотят слушать Меня”. С такою же трогательностью Бог утешал некогда Самуила (1: Цар VIII:7, 8) и Спаситель - апостолов (Лк X:16). Более же глубокая причина этого коренится в природных душевных свойствах Израиля: это народ с “крепким лбом (подобно бодающимся животным; LXX: filoneikoi “непокориви”, потому что читали вместо “мацах” - “лоб” “маца” - “ссора”) и жестоким (черствым) сердцем”. - Несмотря на близость выражения к II:4, мысль здесь другая: здесь характеристика Израиля с психологической стороны, там с исторической (“они и отцы их”).
Adam Clarke: Commentary on the Bible - 1831
3:7: Impudent and hard-hearted - "Stiff of forehead, and hard of heart." - Margin. The marginal readings on several verses here are very nervous and very correct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: Israel will: Sa1 8:7; Jer 25:3, Jer 25:4, Jer 44:4, Jer 44:5, Jer 44:16; Luk 10:16, Luk 13:34, Luk 19:14; Joh 5:40-47; Joh 15:20-24
all the: Eze 2:4, Eze 24:7; Isa 3:9; Jer 3:3, Jer 5:3
impudent and hardhearted: Heb. stiff of forehead and hard of heart
John Gill
3:7 But the house of Israel would not hearken unto thee,.... "They are not willing" (l); they have no desire, no inclination, to hear and hearken; but the reverse; they were capable of hearing and understanding his speech and language, and though he was sent unto them by the Lord: and indeed the reason why they did not hearken to him was not because they rejected him and his words, but because they rejected the Lord and his words; they were the words of the Lord, and his reproofs; and therefore they would not hearken to them as follows:
for they will not hearken unto me; and which is an argument why the prophet should bear with patience their disregard to him and his words, and their neglect and contempt of them; for, seeing they would not hear the Lord, how could he exact they should hear him? and therefore he should not be uneasy at it; see Jn 15:20;
for all the house of Israel are impudent and hardhearted; or, "strong of front, and hard of heart" (m); they had a whore's forehead, an impudent face, that could not blush and be ashamed; and hearts of stone, like a rock, and harder than the nether millstone, on which no impressions, could be made by all the admonitions and reproofs given them; see Ezek 2:4; and this was the case of all of them in general, excepting some very few; which shows the sad degeneracy of this people.
(l) "non cupient", Montanus; "non volunt", Cocceius; "non illi volentes", Starckius. (m) "obfirmati fronte et duri corde", Polanus, Starckius; "obfirmati frontis et duri cordis", Piscator.
John Wesley
3:7 All - The far greater part, tho' not every particular person.
Robert Jamieson, A. R. Fausset and David Brown
3:7 will not hearken unto thee: for . . . not . . . me-- (Jn 15:20). Take patiently their rejection of thee, for I thy Lord bear it along with thee.
3:83:8: Եւ ահաւասիկ արարի զդէմս քո հաստատուն առաջի երեսաց նոցա. եւ զյաղթութիւն քո զօրացուցից առաջի հակառակութեան նոցա[12331]. [12331] Ոմանք. Եւ ահաւադիկ արարի։ Ոսկան. Զօրացուցի առաջի։
8 Եւ ահա ես քո դէմքը կարծրացրել եմ նրանց դէմ. քո յաղթանակն էլ պիտի զօրացնեմ ընդդէմ նրանց հակառակութեան:
8 Ահա անոնց երեսին դէմ քու երեսդ պինդ ու անոնց ճակատին դէմ քու ճակատդ պինդ ըրի։
Եւ ահաւասիկ արարի զդէմս քո հաստատուն առաջի երեսաց նոցա. եւ [49]զյաղթութիւն քո զօրացուցից առաջի հակառակութեան նոցա:

3:8: Եւ ահաւասիկ արարի զդէմս քո հաստատուն առաջի երեսաց նոցա. եւ զյաղթութիւն քո զօրացուցից առաջի հակառակութեան նոցա[12331].
[12331] Ոմանք. Եւ ահաւադիկ արարի։ Ոսկան. Զօրացուցի առաջի։
8 Եւ ահա ես քո դէմքը կարծրացրել եմ նրանց դէմ. քո յաղթանակն էլ պիտի զօրացնեմ ընդդէմ նրանց հակառակութեան:
8 Ահա անոնց երեսին դէմ քու երեսդ պինդ ու անոնց ճակատին դէմ քու ճակատդ պինդ ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8 Вот, Я сделал и твое лице крепким против лиц их, и твое чело крепким против их лба.
3:8 καὶ και and; even ἰδοὺ ιδου see!; here I am δέδωκα διδωμι give; deposit τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your δυνατὸν δυνατος possible; able κατέναντι κατεναντι opposite; before τῶν ο the προσώπων προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even τὸ ο the νεῖκός νεικος of you; your κατισχύσω κατισχυω force down; prevail κατέναντι κατεναντι opposite; before τοῦ ο the νείκους νεικος he; him
3:8 הִנֵּ֨ה hinnˌē הִנֵּה behold נָתַ֧תִּי nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] פָּנֶ֛יךָ pānˈeʸḵā פָּנֶה face חֲזָקִ֖ים ḥᵃzāqˌîm חָזָק strong לְ lᵊ לְ to עֻמַּ֣ת ʕummˈaṯ עֻמָּה side פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] מִצְחֲךָ֥ miṣḥᵃḵˌā מֵצַח forehead חָזָ֖ק ḥāzˌāq חָזָק strong לְ lᵊ לְ to עֻמַּ֥ת ʕummˌaṯ עֻמָּה side מִצְחָֽם׃ miṣḥˈām מֵצַח forehead
3:8. ecce dedi faciem tuam valentiorem faciebus eorum et frontem tuam duriorem frontibus eorumBehold I have made thy face stronger than their faces: and thy forehead harder than their foreheads.
8. Behold, I have made thy face hard against their faces, and thy forehead hard against their foreheads.
3:8. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads.
3:8. Behold, I have made your face stronger than their faces, and your forehead harder than their foreheads.
Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads:

3:8 Вот, Я сделал и твое лице крепким против лиц их, и твое чело крепким против их лба.
3:8
καὶ και and; even
ἰδοὺ ιδου see!; here I am
δέδωκα διδωμι give; deposit
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
δυνατὸν δυνατος possible; able
κατέναντι κατεναντι opposite; before
τῶν ο the
προσώπων προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
τὸ ο the
νεῖκός νεικος of you; your
κατισχύσω κατισχυω force down; prevail
κατέναντι κατεναντι opposite; before
τοῦ ο the
νείκους νεικος he; him
3:8
הִנֵּ֨ה hinnˌē הִנֵּה behold
נָתַ֧תִּי nāṯˈattî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
פָּנֶ֛יךָ pānˈeʸḵā פָּנֶה face
חֲזָקִ֖ים ḥᵃzāqˌîm חָזָק strong
לְ lᵊ לְ to
עֻמַּ֣ת ʕummˈaṯ עֻמָּה side
פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מִצְחֲךָ֥ miṣḥᵃḵˌā מֵצַח forehead
חָזָ֖ק ḥāzˌāq חָזָק strong
לְ lᵊ לְ to
עֻמַּ֥ת ʕummˌaṯ עֻמָּה side
מִצְחָֽם׃ miṣḥˈām מֵצַח forehead
3:8. ecce dedi faciem tuam valentiorem faciebus eorum et frontem tuam duriorem frontibus eorum
Behold I have made thy face stronger than their faces: and thy forehead harder than their foreheads.
3:8. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads.
3:8. Behold, I have made your face stronger than their faces, and your forehead harder than their foreheads.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Упорству народа Бог противопоставит такое же упорство пророка, упорство, конечно, “в благородном смысле истинно пророческого мужества, не позволяющего сломить себя ничем в борьбе” (Эвальд).
Albert Barnes: Notes on the Bible - 1834
3:8: I have made ... thy forehead strong - I have given thee a strength superior to theirs; a metaphor taken from horned animals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: Exo 4:15, Exo 4:16, Exo 11:4-8; Kg1 21:20; Isa 50:7; Jer 1:18, Jer 15:20; Mic 3:8; Act 7:51-56; Heb 11:27, Heb 11:32-37
Geneva 1599
3:8 Behold, I have made thy (b) face strong against their faces, and thy forehead strong against their foreheads.
(b) God promises his assistance to his ministers, and that he will give them boldness and constancy in their calling, (Is 50:7; Jer 1:18; Mic 3:8).
John Gill
3:8 Behold, I have made the, face strong against their faces,.... Not that the prophet should have the same sort of impudence and confidence they had; but that God would "give" (n) him such a face, as it is in the Hebrew text, such spirit and courage, that he should neither be ashamed of the words of the Lord, nor afraid to speak them to this people; so that he should be a match for them; they should not be able to outface him, or look him out of countenance; he should behave with an undaunted spirit, and with great intrepidity, amidst all opposition made to him: the Lord fits his ministers for the people he sends them to, and gives them courage and strength proportionate to the opposition they meet with; as their day is, their strength is; and all that invincible courage, boldness, and strength, with which they are endowed, it is all from the Lord, and a gift of his:
and thy forehead strong against their foreheads; which is the same thing in different words.
(n) "dedi faciem tuam", V. L. Vatablus, Cocceius, Starckius.
John Wesley
3:8 I have - I have given thee, constancy, and manly carriage. The more impudent wicked people are in their opposition to religion, the more openly and resolutely should God's people appear in the practice and defence of it.
Robert Jamieson, A. R. Fausset and David Brown
3:8 Ezekiel means one "strengthened by God." Such he was in godly firmness, in spite of his people's opposition, according to the divine command to the priest tribe to which he belonged (Deut 33:9).
3:93:9: եւ եղիցի յամենայն ժամ հաստատուն իբրեւ զվէմ յաղթութիւն քո։ Մի՛ երկնչիր ՚ի նոցանէ, եւ մի՛ զանգիտիցես յերեսաց նոցա. զի տո՛ւն դառնացողաց են։
9 Եւ քո յաղթանակն ամէն ժամ վէմի պէս հաստատուն պիտի լինի: Մի՛ վախեցիր նրանցից ու մի՛ սարսափիր նրանց ներկայութիւնից, որովհետեւ նրանք դառնացնողների տուն են»:
9 Քու ճակատդ վէմէն ամուր՝ ադամանդի պէս ըրի։ Անոնցմէ մի՛ վախնար ու անոնց երեսէն մի՛ զարհուրիր, թէեւ անոնք ապստամբներու տուն են»։
եւ եղիցի յամենայն ժամ հաստատուն իբրեւ զվէմ յաղթութիւն`` քո. մի՛ երկնչիր ի նոցանէ, եւ մի՛ զանգիտիցես յերեսաց նոցա. զի տուն դառնացողաց են:

3:9: եւ եղիցի յամենայն ժամ հաստատուն իբրեւ զվէմ յաղթութիւն քո։ Մի՛ երկնչիր ՚ի նոցանէ, եւ մի՛ զանգիտիցես յերեսաց նոցա. զի տո՛ւն դառնացողաց են։
9 Եւ քո յաղթանակն ամէն ժամ վէմի պէս հաստատուն պիտի լինի: Մի՛ վախեցիր նրանցից ու մի՛ սարսափիր նրանց ներկայութիւնից, որովհետեւ նրանք դառնացնողների տուն են»:
9 Քու ճակատդ վէմէն ամուր՝ ադամանդի պէս ըրի։ Անոնցմէ մի՛ վախնար ու անոնց երեսէն մի՛ զարհուրիր, թէեւ անոնք ապստամբներու տուն են»։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 Как алмаз, который крепче камня, сделал Я чело твое; не бойся их и не страшись перед лицем их, ибо они мятежный дом.
3:9 καὶ και and; even ἔσται ειμι be διὰ δια through; because of παντὸς πας all; every κραταιότερον κραταιος dominant πέτρας πετρα.1 cliff; bedrock μὴ μη not φοβηθῇς φοβεω afraid; fear ἀπ᾿ απο from; away αὐτῶν αυτος he; him μηδὲ μηδε while not; nor πτοηθῇς πτοεω frighten ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him διότι διοτι because; that οἶκος οικος home; household παραπικραίνων παραπικραινω exasperate ἐστίν ειμι be
3:9 כְּ kᵊ כְּ as שָׁמִ֛יר šāmˈîr שָׁמִיר diamond חָזָ֥ק ḥāzˌāq חָזָק strong מִ mi מִן from צֹּ֖ר ṣṣˌōr צֹר pebble נָתַ֣תִּי nāṯˈattî נתן give מִצְחֶ֑ךָ miṣḥˈeḵā מֵצַח forehead לֹֽא־ lˈō- לֹא not תִירָ֤א ṯîrˈā ירא fear אֹותָם֙ ʔôṯˌām אֵת [object marker] וְ wᵊ וְ and לֹא־ lō- לֹא not תֵחַ֣ת ṯēḥˈaṯ חתת be terrified מִ mi מִן from פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face כִּ֛י kˈî כִּי that בֵּֽית־ bˈêṯ- בַּיִת house מְרִ֖י mᵊrˌî מְרִי rebellion הֵֽמָּה׃ פ hˈēmmā . f הֵמָּה they
3:9. ut adamantem et ut silicem dedi faciem tuam ne timeas eos neque metuas a facie eorum quia domus exasperans estI have made thy face like an adamant and like flint: fear them not, neither be thou dismayed at their presence: for they are a provoking house.
9. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.
3:9. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they [be] a rebellious house.
3:9. I have made your face like hardened iron and like flint. You should not fear them, and you should not have dread before their face. For they are a provoking house.”
As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they [be] a rebellious house:

3:9 Как алмаз, который крепче камня, сделал Я чело твое; не бойся их и не страшись перед лицем их, ибо они мятежный дом.
3:9
καὶ και and; even
ἔσται ειμι be
διὰ δια through; because of
παντὸς πας all; every
κραταιότερον κραταιος dominant
πέτρας πετρα.1 cliff; bedrock
μὴ μη not
φοβηθῇς φοβεω afraid; fear
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
μηδὲ μηδε while not; nor
πτοηθῇς πτοεω frighten
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
διότι διοτι because; that
οἶκος οικος home; household
παραπικραίνων παραπικραινω exasperate
ἐστίν ειμι be
3:9
כְּ kᵊ כְּ as
שָׁמִ֛יר šāmˈîr שָׁמִיר diamond
חָזָ֥ק ḥāzˌāq חָזָק strong
מִ mi מִן from
צֹּ֖ר ṣṣˌōr צֹר pebble
נָתַ֣תִּי nāṯˈattî נתן give
מִצְחֶ֑ךָ miṣḥˈeḵā מֵצַח forehead
לֹֽא־ lˈō- לֹא not
תִירָ֤א ṯîrˈā ירא fear
אֹותָם֙ ʔôṯˌām אֵת [object marker]
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תֵחַ֣ת ṯēḥˈaṯ חתת be terrified
מִ mi מִן from
פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face
כִּ֛י kˈî כִּי that
בֵּֽית־ bˈêṯ- בַּיִת house
מְרִ֖י mᵊrˌî מְרִי rebellion
הֵֽמָּה׃ פ hˈēmmā . f הֵמָּה they
3:9. ut adamantem et ut silicem dedi faciem tuam ne timeas eos neque metuas a facie eorum quia domus exasperans est
I have made thy face like an adamant and like flint: fear them not, neither be thou dismayed at their presence: for they are a provoking house.
3:9. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they [be] a rebellious house.
3:9. I have made your face like hardened iron and like flint. You should not fear them, and you should not have dread before their face. For they are a provoking house.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. LXX читали вместо “шамир” - “алмаз” похожее по начертание наречие “тамид” - “всегда”, а вместо “мацах” - “лоб” “маца” - “ссора”: “и будет всегда крепчае камене дах прю твою”, т. е. крепче камня будет твоя пастырско-пророческая борьба с их упорством.
Albert Barnes: Notes on the Bible - 1834
3:9: Adamant - Or, diamond Jer 17:1, which was employed to cut flint. Ezekiel's firmness being that of a diamond, he should cut a stroke home to the hardened hearts of a rebellious people. For "though" read "for."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: adamant: Zac 7:12
fear: Eze 2:6; Isa 41:10, Isa 41:14, Isa 50:7; Jer 1:8, Jer 1:17, Jer 17:18; Mic 3:8; Ti1 2:3; Ti2 2:6
John Gill
3:9 As an adamant harder than flint have I made thy forehead,.... Or, "than a rock" (o); the "adamant" has its name in Greek, because it cannot be conquered or subdued, neither by the hammer, nor by fire; the one cannot break, nor this other consume it; land it is called "shamir" in Hebrew, from its preserving itself from both; it will cut iron in pieces, which is harder than stone, and therefore must be harder than that. Bochart takes it to be the same with "smiris", a hard stone, which jewellers use to polish their gems with; see Jer 17:1. The design of the simile is to set forth the courage and fortitude of mind the prophet was endowed with, in order to face an impudent and hardhearted people;
fear them not, neither be dismayed at their looks, though they be a rebellious house; See Gill on Ezek 2:6.
(o) "rupe", Junius & Tremellius, Polanus, Piscator; "prae rupe", Cocceius; "ex rupe", Starckius; "prae petra", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
3:9 As . . . flint--so Messiah the antitype (Is 50:7; compare Jer 1:8, Jer 1:17).
3:103:10: Եւ ասէ ցիս Տէր. Որդի՛ մարդոյ՝ զամենայն զբանս զոր խօսեցայ ընդ քեզ, լո՛ւր ակընջովք քովք, եւ դի՛ր ՚ի սրտի քում.
10 Եւ Տէրն ասաց ինձ. «Մարդո՛ւ որդի, այն բոլոր խօսքերը, որ ասացի քեզ, ականջներո՛վդ լսիր ու սրտիդ մէ՛ջ պահիր:
10 Ապա ինծի ըսաւ. «Որդի՛ մարդոյ, իմ բոլոր խօսքերս որոնք քեզի պիտի յայտնեմ, սրտիդ մէջ ընդունէ՛ ու ականջներովդ լսէ՛
Եւ ասէ ցիս Տէր. Որդի մարդոյ, զամենայն զբանս զոր խօսեցայ ընդ քեզ, լուր ականջովք քովք, եւ դիր ի սրտի քում:

3:10: Եւ ասէ ցիս Տէր. Որդի՛ մարդոյ՝ զամենայն զբանս զոր խօսեցայ ընդ քեզ, լո՛ւր ակընջովք քովք, եւ դի՛ր ՚ի սրտի քում.
10 Եւ Տէրն ասաց ինձ. «Մարդո՛ւ որդի, այն բոլոր խօսքերը, որ ասացի քեզ, ականջներո՛վդ լսիր ու սրտիդ մէ՛ջ պահիր:
10 Ապա ինծի ըսաւ. «Որդի՛ մարդոյ, իմ բոլոր խօսքերս որոնք քեզի պիտի յայտնեմ, սրտիդ մէջ ընդունէ՛ ու ականջներովդ լսէ՛
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 И сказал мне: сын человеческий! все слова Мои, которые буду говорить тебе, прими сердцем твоим и выслушай ушами твоими;
3:10 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human πάντας πας all; every τοὺς ο the λόγους λογος word; log οὓς ος who; what λελάληκα λαλεω talk; speak μετὰ μετα with; amid σοῦ σου of you; your λαβὲ λαμβανω take; get εἰς εις into; for τὴν ο the καρδίαν καρδια heart σου σου of you; your καὶ και and; even τοῖς ο the ὠσίν ους ear σου σου of you; your ἄκουε ακουω hear
3:10 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑י ʔēlˈāy אֶל to בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דְּבָרַי֙ dᵊvārˌay דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֲדַבֵּ֣ר ʔᵃḏabbˈēr דבר speak אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to קַ֥ח qˌaḥ לקח take בִּֽ bˈi בְּ in לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart וּ û וְ and בְ vᵊ בְּ in אָזְנֶ֥יךָ ʔoznˌeʸḵā אֹזֶן ear שְׁמָֽע׃ šᵊmˈāʕ שׁמע hear
3:10. et dixit ad me fili hominis omnes sermones meos quos loquor ad te adsume in corde tuo et auribus tuis audiAnd he said to me: Son of man, receive in thy heart, and hear with thy ears, all the words that I speak to thee:
10. Moreover he said unto me, Son of man, all my words that I shalt speak unto thee receive in thine heart, and hear with thine ears.
3:10. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears.
3:10. And he said to me: “Son of man, listen with your ears, and take into your heart, all my words, which I am speaking to you.
Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears:

3:10 И сказал мне: сын человеческий! все слова Мои, которые буду говорить тебе, прими сердцем твоим и выслушай ушами твоими;
3:10
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
οὓς ος who; what
λελάληκα λαλεω talk; speak
μετὰ μετα with; amid
σοῦ σου of you; your
λαβὲ λαμβανω take; get
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
καὶ και and; even
τοῖς ο the
ὠσίν ους ear
σου σου of you; your
ἄκουε ακουω hear
3:10
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֵלָ֑י ʔēlˈāy אֶל to
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דְּבָרַי֙ dᵊvārˌay דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֲדַבֵּ֣ר ʔᵃḏabbˈēr דבר speak
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
קַ֥ח qˌaḥ לקח take
בִּֽ bˈi בְּ in
לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart
וּ û וְ and
בְ vᵊ בְּ in
אָזְנֶ֥יךָ ʔoznˌeʸḵā אֹזֶן ear
שְׁמָֽע׃ šᵊmˈāʕ שׁמע hear
3:10. et dixit ad me fili hominis omnes sermones meos quos loquor ad te adsume in corde tuo et auribus tuis audi
And he said to me: Son of man, receive in thy heart, and hear with thy ears, all the words that I speak to thee:
3:10. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears.
3:10. And he said to me: “Son of man, listen with your ears, and take into your heart, all my words, which I am speaking to you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Ободрив и вооружив пророка на борьбу с препятствиями, Господь напоминает ему о первом условии надлежащего прохождения пророческого служения - внимательном отношении к получаемым откровениям. “Прими сердцем и выслушай ушами” - риторический оборот usteron proteron (заднее впереди) как Ис LXIV:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: receive: Eze 3:1-3, Eze 2:8; Job 22:22; Psa 119:11; Pro 8:10, Pro 19:20; Luk 8:15; Th1 2:13; Th1 4:1
Geneva 1599
3:10 Moreover he said to me, Son of man, all my words that I shall speak to thee (c) receive in thy heart, and hear with thy ears.
(c) He shows what is meant by the eating of the book, which is that the ministers of God may speak nothing from themselves, but only that which they have received from the Lord.
John Gill
3:10 Moreover he said unto me, son of man,.... The same glorious Person as before continued speaking to him, and added, as follows:
all my words that I shall speak unto thee; not only what he had spoken to him, but what he should hereafter; for he did not tell all at once what he should say, but gradually, revealing his mind to him by little and little; but then he was to receive all that he should say, and reject nothing, nor shun to declare the whole counsel of God:
receive in thine heart, and hear with thine ears; what the Lord says should not only be diligently attended to, and heard with eagerness, but should be received, in the love of it, into the heart, and laid, up in the mind and memory, in order to be delivered out to others at a proper time.
Robert Jamieson, A. R. Fausset and David Brown
3:10 receive in . . . heart . . . ears--The transposition from the natural order, namely, first receiving with the ears, then in the heart, is designed. The preparation of the heart for God's message should precede the reception of it with the ears (compare Prov 16:1; Ps 10:17).
3:113:11: եւ ե՛րթ մո՛ւտ ՚ի մէջ գերութեանն առ որդիս ժողովրդեանն քո. խօսեսցի՛ս ընդ նոսա՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր Տէր՝ եթէ իցէ լուիցե՞ն եւ անսայցե՞ն[12332]։ [12332] Ոմանք. Լուիցեն եւ անսասցեն։ Ուր Ոսկան. եւ ասասցեն։
11 Եւ գնա՛ ու մտի՛ր քո ժողովրդի գերեալ զաւակների մէջ: Նրանց հետ կը խօսես ու կ’ասես. “Այսպէս է ասում Տէր Աստուածը”, լսեն նրանք, թէ չլսեն»:
11 Եւ գնա՛ գերիներուն մէջ մտիր, քու ժողովուրդիդ որդիներուն մէջ ու անոնց խօսէ՛ եւ անոնց ըսէ՛. ‘Տէր Եհովան այսպէս կ’ըսէ’, մտիկ ընեն կամ զանց ընեն»։
եւ երթ մուտ ի մէջ գերութեանն, առ որդիս ժողովրդեան քո, խօսեսցիս ընդ նոսա եւ ասասցես. Այսպէս ասէ Տէր Տէր. եթէ իցէ լուիցեն եւ [50]անսայցեն:

3:11: եւ ե՛րթ մո՛ւտ ՚ի մէջ գերութեանն առ որդիս ժողովրդեանն քո. խօսեսցի՛ս ընդ նոսա՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր Տէր՝ եթէ իցէ լուիցե՞ն եւ անսայցե՞ն[12332]։
[12332] Ոմանք. Լուիցեն եւ անսասցեն։ Ուր Ոսկան. եւ ասասցեն։
11 Եւ գնա՛ ու մտի՛ր քո ժողովրդի գերեալ զաւակների մէջ: Նրանց հետ կը խօսես ու կ’ասես. “Այսպէս է ասում Տէր Աստուածը”, լսեն նրանք, թէ չլսեն»:
11 Եւ գնա՛ գերիներուն մէջ մտիր, քու ժողովուրդիդ որդիներուն մէջ ու անոնց խօսէ՛ եւ անոնց ըսէ՛. ‘Տէր Եհովան այսպէս կ’ըսէ’, մտիկ ընեն կամ զանց ընեն»։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11 встань и пойди к переселенным, к сынам народа твоего, и говори к ним, и скажи им: > будут ли они слушать, или не будут.
3:11 καὶ και and; even βάδιζε βαδιζω enter; go in εἰς εις into; for τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your καὶ και and; even λαλήσεις λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐὰν εαν and if; unless ἄρα αρα.2 it follows ἀκούσωσιν ακουω hear ἐὰν εαν and if; unless ἄρα αρα.2 it follows ἐνδῶσιν ενδιδωμι give in
3:11 וְ wᵊ וְ and לֵ֨ךְ lˌēḵ הלך walk בֹּ֤א bˈō בוא come אֶל־ ʔel- אֶל to הַ ha הַ the גֹּולָה֙ ggôlˌā גֹּולָה exile אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son עַמֶּ֔ךָ ʕammˈeḵā עַם people וְ wᵊ וְ and דִבַּרְתָּ֤ ḏibbartˈā דבר speak אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֑ה [yᵊhôˈih] יְהוָה YHWH אִֽם־ ʔˈim- אִם if יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear וְ wᵊ וְ and אִם־ ʔim- אִם if יֶחְדָּֽלוּ׃ yeḥdˈālû חדל cease
3:11. et vade ingredere ad transmigrationem ad filios populi tui et loqueris ad eos et dices eis haec dicit Dominus Deus si forte audiant et quiescantAnd go get thee in to them of the captivity, to the children of thy people, and thou shalt speak to them, and shalt say to them: Thus saith the Lord: If so be they will hear, and will forbear.
11. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear.
3:11. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear.
3:11. And go forth and enter to those of the transmigration, to the sons of your people. And you shall speak to them. And you shall say to them: ‘Thus says the Lord God.’ Perhaps it may be that they will listen and be quieted.”
And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear:

3:11 встань и пойди к переселенным, к сынам народа твоего, и говори к ним, и скажи им: <<так говорит Господь Бог!>> будут ли они слушать, или не будут.
3:11
καὶ και and; even
βάδιζε βαδιζω enter; go in
εἰς εις into; for
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
καὶ και and; even
λαλήσεις λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐὰν εαν and if; unless
ἄρα αρα.2 it follows
ἀκούσωσιν ακουω hear
ἐὰν εαν and if; unless
ἄρα αρα.2 it follows
ἐνδῶσιν ενδιδωμι give in
3:11
וְ wᵊ וְ and
לֵ֨ךְ lˌēḵ הלך walk
בֹּ֤א bˈō בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
גֹּולָה֙ ggôlˌā גֹּולָה exile
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
עַמֶּ֔ךָ ʕammˈeḵā עַם people
וְ wᵊ וְ and
דִבַּרְתָּ֤ ḏibbartˈā דבר speak
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֑ה [yᵊhôˈih] יְהוָה YHWH
אִֽם־ ʔˈim- אִם if
יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear
וְ wᵊ וְ and
אִם־ ʔim- אִם if
יֶחְדָּֽלוּ׃ yeḥdˈālû חדל cease
3:11. et vade ingredere ad transmigrationem ad filios populi tui et loqueris ad eos et dices eis haec dicit Dominus Deus si forte audiant et quiescant
And go get thee in to them of the captivity, to the children of thy people, and thou shalt speak to them, and shalt say to them: Thus saith the Lord: If so be they will hear, and will forbear.
3:11. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear.
3:11. And go forth and enter to those of the transmigration, to the sons of your people. And you shall speak to them. And you shall say to them: ‘Thus says the Lord God.’ Perhaps it may be that they will listen and be quieted.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. В заключение призывной речи Господа пророку указывается ближайший круг его служения: переселенцы, сыны народа твоего (недостойного уже называться Моим). Следовательно, Иезекииль был не писателем - пророком только.
Albert Barnes: Notes on the Bible - 1834
3:11: Thy people - God's people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: get: Eze 3:15, Eze 11:24, Eze 11:25; Dan 6:13
the children: Eze 33:2, Eze 33:12, Eze 33:17, Eze 33:30, Eze 37:18; Exo 32:7; Deu 9:12; Dan 12:1
speak: Eze 3:27, Eze 2:5, Eze 2:7; Act 20:26, Act 20:27
John Gill
3:11 And go, get thee to them of the captivity,.... Not in the times of Hoshea king of Israel, by Shalmaneser king of Assyria, for these were placed in the cities of the Medes, 4Kings 17:6; but in the times of Jeconiah king of Judah, Ezek 1:2;
unto the children of thy people; the Jews, which were in the land of Chaldea:
and speak unto them, and tell them: the words the Lord spoke to him:
thus saith the Lord God; whether they will hear, or whether they will forbear: See Gill on Ezek 2:5.
John Wesley
3:11 Captivity - Of the first captivity under Jeconiah's reign, who succeeded his father Jehoiakim, slain for his conspiracy with Egypt against Nebuchadnezzar.
Robert Jamieson, A. R. Fausset and David Brown
3:11 thy people--who ought to be better disposed to hearken to thee, their fellow countryman, than hadst thou been a foreigner (Ezek 3:5-6).
3:123:12: Եւ վերացո՛յց զիս Ոգի. եւ լուայ զկնի իմ ձայն շարժման մեծի՝ որ ասէին. Օրհնեա՛լ են փառք Տեառն ՚ի տեղւոջէ իւրմէ[12333]. [12333] Ոմանք. Եւ վերացոյց զիս Հոգի։
12 Եւ Հոգին ինձ բարձրացրեց, ու ետեւիցս մեծ շարժման ձայն լսեցի. ասում էին. «Օրհնեալ է Տիրոջ փառքը՝ իր բնակատեղիում»:
12 Այն ատեն Հոգին զիս վերցուց ու ետեւէս մեծ երկրաշարժի ձայն մը լսեցի, որ կ’ըսէր. ‘Տէրոջը փառքը օրհնեալ ըլլայ’։
Եւ վերացոյց զիս Ոգի, եւ լուայ զկնի իմ ձայն շարժման մեծի, [51]որ ասէին.`` Օրհնեալ են փառք Տեառն ի տեղւոջէ իւրմէ:

3:12: Եւ վերացո՛յց զիս Ոգի. եւ լուայ զկնի իմ ձայն շարժման մեծի՝ որ ասէին. Օրհնեա՛լ են փառք Տեառն ՚ի տեղւոջէ իւրմէ[12333].
[12333] Ոմանք. Եւ վերացոյց զիս Հոգի։
12 Եւ Հոգին ինձ բարձրացրեց, ու ետեւիցս մեծ շարժման ձայն լսեցի. ասում էին. «Օրհնեալ է Տիրոջ փառքը՝ իր բնակատեղիում»:
12 Այն ատեն Հոգին զիս վերցուց ու ետեւէս մեծ երկրաշարժի ձայն մը լսեցի, որ կ’ըսէր. ‘Տէրոջը փառքը օրհնեալ ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12 И поднял меня дух; и я слышал позади себя великий громовой голос: >
3:12 καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me πνεῦμα πνευμα spirit; wind καὶ και and; even ἤκουσα ακουω hear κατόπισθέν κατοπισθεν of me; mine φωνὴν φωνη voice; sound σεισμοῦ σεισμος earthquake μεγάλου μεγας great; loud εὐλογημένη ευλογεω commend; acclaim ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him
3:12 וַ wa וְ and תִּשָּׂאֵ֣נִי ttiśśāʔˈēnî נשׂא lift ר֔וּחַ rˈûₐḥ רוּחַ wind וָ wā וְ and אֶשְׁמַ֣ע ʔešmˈaʕ שׁמע hear אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after קֹ֖ול qˌôl קֹול sound רַ֣עַשׁ rˈaʕaš רַעַשׁ quaking גָּדֹ֑ול gāḏˈôl גָּדֹול great בָּר֥וּךְ bārˌûḵ ברך bless כְּבֹוד־ kᵊvôḏ- כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from מְּקֹומֹֽו׃ mmᵊqômˈô מָקֹום place
3:12. et adsumpsit me spiritus et audivi post me vocem commotionis magnae benedicta gloria Domini de loco suoAnd the spirit took me up, and I heard behind me the voice of a great commotion, saying: Blessed be the glory of the Lord, from his place.
12. Then the spirit lifted me up, and I heard behind me the voice of a great rushing, , Blessed be the glory of the LORD from his place.
3:12. Then the spirit took me up, and I heard behind me a voice of a great rushing, [saying], Blessed [be] the glory of the LORD from his place.
3:12. And the Spirit took me up, and I heard behind me the voice of a great commotion, saying, “Blessed is the glory of the Lord from his place,”
Then the spirit took me up, and I heard behind me a voice of a great rushing, [saying], Blessed [be] the glory of the LORD from his place:

3:12 И поднял меня дух; и я слышал позади себя великий громовой голос: <<благословенна слава Господа от места своего!>>
3:12
καὶ και and; even
ἀνέλαβέν αναλαμβανω take up; take along
με με me
πνεῦμα πνευμα spirit; wind
καὶ και and; even
ἤκουσα ακουω hear
κατόπισθέν κατοπισθεν of me; mine
φωνὴν φωνη voice; sound
σεισμοῦ σεισμος earthquake
μεγάλου μεγας great; loud
εὐλογημένη ευλογεω commend; acclaim
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
αὐτοῦ αυτος he; him
3:12
וַ wa וְ and
תִּשָּׂאֵ֣נִי ttiśśāʔˈēnî נשׂא lift
ר֔וּחַ rˈûₐḥ רוּחַ wind
וָ וְ and
אֶשְׁמַ֣ע ʔešmˈaʕ שׁמע hear
אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after
קֹ֖ול qˌôl קֹול sound
רַ֣עַשׁ rˈaʕaš רַעַשׁ quaking
גָּדֹ֑ול gāḏˈôl גָּדֹול great
בָּר֥וּךְ bārˌûḵ ברך bless
כְּבֹוד־ kᵊvôḏ- כָּבֹוד weight
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
מְּקֹומֹֽו׃ mmᵊqômˈô מָקֹום place
3:12. et adsumpsit me spiritus et audivi post me vocem commotionis magnae benedicta gloria Domini de loco suo
And the spirit took me up, and I heard behind me the voice of a great commotion, saying: Blessed be the glory of the Lord, from his place.
3:12. Then the spirit took me up, and I heard behind me a voice of a great rushing, [saying], Blessed [be] the glory of the LORD from his place.
3:12. And the Spirit took me up, and I heard behind me the voice of a great commotion, saying, “Blessed is the glory of the Lord from his place,”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Повеление идти к Израильскому народу тотчас же и осуществляется на пророке тем, что “дух” поднимает его и, как видно из ст. 14: и 15, переносит в Тел-Авив. Вместе с тем видение исчезает пред ним; но это происходит так, что сам пророк удаляется высшей силой от него, так что оно оказывается сзади его (“позади меня”); как он не из себя произвел видение, так не может он своей волей и удержать его; он находится всецело во власти ранее упомянутого “духа” (см. ст. 2). Объятый духом, готовый начать дорогу, пророк слышит позади себя “великий громовый голос” (букв. голос великого землетрясения), говоривший (слав. “глаголющих”, т. е. животным; в евр. нет): “благословенна слава Господа от места своего”. Кому принадлежал голос не сказано; на основании Откр IV:8; Ис VI:6: думают, что четырем животным, и что с их стороны это была хвалебная или благодарственная за призвание пророка песнь. Подлинный текст производит впечатление, что это был голос самой земли, как бы пришедшей в потрясение, в восторг от остановки на этом месте ее Славы Божией. Голос объяснил пророку кое-что в видении: Шехину, которую бывший священник привык представлять себе во мраке Святаго Cвятых, он видит теперь вне храма; так пусть он знает, что храм не есть исключительное и даже главное место ее обитания; она полнее открывается в другой таинственной области жизни и бытия, где у нее есть более достойные носители, где ее благословляют достойнее, чем “благословен Господь от Сиона” (Пс CXXXIV:21).
Adam Clarke: Commentary on the Bible - 1831
3:12: Then the Spirit took me up - This, as Calmet remarks, has been variously understood.
1. An impetuous wind carried him to the place where his brethren sojourned.
2. The Holy Spirit, which filled his heart, transported him in a moment to the place where the captives were.
3. Or, he was so transported with heavenly ardour in his mind, that he ran immediately off, and seemed to fly to the place where God commanded him to go.
The promptitude and impetuosity of his spirit seemed to furnish him with wings on the occasion. However this may be understood, the going to the captives was real.
A voice of a great rushing - This was the noise made by the wings of the living creatures that formed the chariot of Jehovah. See the notes on Ezekiel 1 (note) and Ezekiel 10 (note).
Blessed be the glory of the Lord - Probably the acclamation of the living creatures: "Let God be blessed from the throne of his glory! He deserves the praises of his creatures in all the dispensations of his mercy and justice, of his providence and grace."
Albert Barnes: Notes on the Bible - 1834
3:12: I heard behind me - The commission having been given, and the prophet transported to the place of his ministry, the chariot of the vision passes away with the proper tokens Eze 1:24-25. A voice from above the firmament is now heard proclaiming the divine glory.
From his place - The place where the glory of the Lord had Rev_ealed itself in the vision. The words are to be joined to "saying:" put a comma after Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: spirit: Eze 3:14, Eze 2:2, Eze 8:3, Eze 11:1, Eze 11:24, Eze 40:1, Eze 40:2; Kg1 18:12; Kg2 2:16; Act 8:39
a voice: Act 2:2; Rev 1:10, Rev 1:15
Blessed: Psa 72:18, Psa 72:19, Psa 103:20, Psa 103:21, Psa 148:2; Isa 6:3; Rev 5:11-14, Rev 19:6
glory: Eze 9:3, Eze 10:4, Eze 10:18, Eze 10:19, Eze 11:22, Eze 11:23; Exo 40:34, Exo 40:35; Sa1 4:21, Sa1 4:22
Geneva 1599
3:12 Then the spirit lifted me up, and I heard behind me a voice of a great rushing, [saying], (d) Blessed [be] the glory of the LORD from his place.
(d) By which he signifies that God's glory would not be diminished, although he departed out of his temple, for this declared that the city and temple would be destroyed.
John Gill
3:12 Then the spirit took me up,.... Not the wind, nor an angel, but the Spirit of God; who took up the prophet from the ground, from the place where he was, among the captives by the river Chebar, and had seen the glorious vision described in the first chapter; and had had his call and mission, as expressed in the second chapter, and hitherto in this; and was carried by him to another company of captives, who were at another place by the same river, as appears by comparing Ezek 1:1, with Ezek 3:15; for this was not done in a visionary way, as Kimchi thinks, but in reality; not in spirit, but in body; just as the Spirit caught away Philip from the eunuch, Acts 8:39;
and I heard behind me a voice of a great rushing; of the living creatures and wheels, as is afterwards explained:
saying, blessed be the glory of the Lord out of his place; either out of heaven, the place where his glory is manifested; so the Targum, out of the place of his Shechinah or majesty; or out of the temple, from between the cherubim over the mercy seat, from whence he was about to remove, Ezek 10:4. These words may be considered either as a doxology of the church, and people of God, ascribing glory, blessing, and praise unto him; not only on account of the perfections of his nature, but because of his works of nature, providence, and grace, and even for his righteous judgments on men. Maimonides (p), by his place, understands the essence of God. Or as a lamentation for the departure of the blessed and glorious majesty of God from the temple, which seemed to be threatened; for the words may be rendered, "the blessed glory of the Lord out of his place" (q); that is, it is just ready to go out of his place.
(p) Moreh Nevochim, par. 1. c. 8. p. 12. (q) "benedictam gloriam Jehovae e loco ipsius, migrantem", Junius & Tremellius, Polanus.
John Wesley
3:12 A voice - An articulate sound, of many angels, attended with the rushing of the wheels, added to the noise of their wings. Blessed - Praised be the gloriously holy and just God. His place - Coming down from heaven.
Robert Jamieson, A. R. Fausset and David Brown
3:12 (Acts 8:39). Ezekiel's abode heretofore had not been the most suitable for his work. He, therefore, is guided by the Spirit to Tel-Abib, the chief town of the Jewish colony of captives: there he sat on the ground, "the throne of the miserable" (Ezra 9:3; Lam 1:1-3), seven days, the usual period for manifesting deep grief (Job 2:13; see Ps 137:1), thus winning their confidence by sympathy in their sorrow. He is accompanied by the cherubim which had been manifested at Chebar (Ezek 1:3-4), after their departure from Jerusalem. They now are heard moving with the "voice of a great rushing (compare Acts 2:2), saying, Blessed be the glory of the Lord from His place," that is, moving from the place in which it had been at Chebar, to accompany Ezekiel to his new destination (Ezek 9:3); or, "from His place" may rather mean, in His place and manifested "from" it. Though God may seem to have forsaken His temple, He is still in it and will restore His people to it. His glory is "blessed," in opposition to those Jews who spoke evil of Him, as if He had been unjustly rigorous towards their nation [CALVIN].
3:133:13: եւ տեսի ձայն թեւոց գազանացն սաւառնելոց ընդ միմեանս, եւ ձայն անուոցն զհետ նոցա, եւ ձայն շարժման[12334]։ [12334] ՚Ի լուս՛՛. Եւ տեսի զձայն... եւ զձայն անուոց. համաձայն ոմանց ՚ի բնաբ՛՛։
13 Ու տեսայ, որ դա ձայնն էր միմեանց հետ սաւառնող կենդանի էակների թեւերի, ձայնը նրանց հետ պտտուող անիւների եւ ձայնը շարժման:
13 Կենդանիներու թեւերուն իրարու զարնուելուն ձայնն ու անոնց քովի անիւներուն ձայնը ու մեծ երկրաշարժի ձայնն էր, որ լսեցի։
եւ [52]տեսի` ձայն թեւոց գազանացն`` սաւառնելոց ընդ միմեանս եւ ձայն անուոցն զհետ նոցա, եւ ձայն [53]շարժման:

3:13: եւ տեսի ձայն թեւոց գազանացն սաւառնելոց ընդ միմեանս, եւ ձայն անուոցն զհետ նոցա, եւ ձայն շարժման[12334]։
[12334] ՚Ի լուս՛՛. Եւ տեսի զձայն... եւ զձայն անուոց. համաձայն ոմանց ՚ի բնաբ՛՛։
13 Ու տեսայ, որ դա ձայնն էր միմեանց հետ սաւառնող կենդանի էակների թեւերի, ձայնը նրանց հետ պտտուող անիւների եւ ձայնը շարժման:
13 Կենդանիներու թեւերուն իրարու զարնուելուն ձայնն ու անոնց քովի անիւներուն ձայնը ու մեծ երկրաշարժի ձայնն էր, որ լսեցի։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13 и также шум крыльев животных, соприкасающихся одно к другому, и стук колес подле них, и звук сильного грома.
3:13 καὶ και and; even εἶδον οραω view; see φωνὴν φωνη voice; sound πτερύγων πτερυξ wing τῶν ο the ζῴων ζωον animal πτερυσσομένων πτερυσσομαι different; alternate πρὸς προς to; toward τὴν ο the ἑτέραν ετερος different; alternate καὶ και and; even φωνὴ φωνη voice; sound τῶν ο the τροχῶν τροχος wheel ἐχομένη εχω have; hold αὐτῶν αυτος he; him καὶ και and; even φωνὴ φωνη voice; sound τοῦ ο the σεισμοῦ σεισμος earthquake
3:13 וְ wᵊ וְ and קֹ֣ול׀ qˈôl קֹול sound כַּנְפֵ֣י kanᵊfˈê כָּנָף wing הַ ha הַ the חַיֹּ֗ות ḥayyˈôṯ חַיָּה wild animal מַשִּׁיקֹות֙ maššîqôṯ נשׁק kiss אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman אֶל־ ʔel- אֶל to אֲחֹותָ֔הּ ʔᵃḥôṯˈāh אָחֹות sister וְ wᵊ וְ and קֹ֥ול qˌôl קֹול sound הָ hā הַ the אֹופַנִּ֖ים ʔôfannˌîm אֹופַן wheel לְ lᵊ לְ to עֻמָּתָ֑ם ʕummāṯˈām עֻמָּה side וְ wᵊ וְ and קֹ֖ול qˌôl קֹול sound רַ֥עַשׁ rˌaʕaš רַעַשׁ quaking גָּדֹֽול׃ gāḏˈôl גָּדֹול great
3:13. et vocem alarum animalium percutientium alteram ad alteram et vocem rotarum sequentium animalia et vocem commotionis magnaeThe noise of the wings of the living creatures striking one against another, and the noise of the wheels following the living creatures, and the noise of a great commotion.
13. And the noise of the wings of the living creatures as they touched one another, and the noise of the wheels beside them, even the noise of a great rushing.
3:13. [I heard] also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing.
3:13. and the voice of the wings of the living creatures striking against one another, and the voice of the wheels following the living creatures, and the voice of a great commotion.
also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing:

3:13 и также шум крыльев животных, соприкасающихся одно к другому, и стук колес подле них, и звук сильного грома.
3:13
καὶ και and; even
εἶδον οραω view; see
φωνὴν φωνη voice; sound
πτερύγων πτερυξ wing
τῶν ο the
ζῴων ζωον animal
πτερυσσομένων πτερυσσομαι different; alternate
πρὸς προς to; toward
τὴν ο the
ἑτέραν ετερος different; alternate
καὶ και and; even
φωνὴ φωνη voice; sound
τῶν ο the
τροχῶν τροχος wheel
ἐχομένη εχω have; hold
αὐτῶν αυτος he; him
καὶ και and; even
φωνὴ φωνη voice; sound
τοῦ ο the
σεισμοῦ σεισμος earthquake
3:13
וְ wᵊ וְ and
קֹ֣ול׀ qˈôl קֹול sound
כַּנְפֵ֣י kanᵊfˈê כָּנָף wing
הַ ha הַ the
חַיֹּ֗ות ḥayyˈôṯ חַיָּה wild animal
מַשִּׁיקֹות֙ maššîqôṯ נשׁק kiss
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
אֶל־ ʔel- אֶל to
אֲחֹותָ֔הּ ʔᵃḥôṯˈāh אָחֹות sister
וְ wᵊ וְ and
קֹ֥ול qˌôl קֹול sound
הָ הַ the
אֹופַנִּ֖ים ʔôfannˌîm אֹופַן wheel
לְ lᵊ לְ to
עֻמָּתָ֑ם ʕummāṯˈām עֻמָּה side
וְ wᵊ וְ and
קֹ֖ול qˌôl קֹול sound
רַ֥עַשׁ rˌaʕaš רַעַשׁ quaking
גָּדֹֽול׃ gāḏˈôl גָּדֹול great
3:13. et vocem alarum animalium percutientium alteram ad alteram et vocem rotarum sequentium animalia et vocem commotionis magnae
The noise of the wings of the living creatures striking one against another, and the noise of the wheels following the living creatures, and the noise of a great commotion.
3:13. [I heard] also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing.
3:13. and the voice of the wings of the living creatures striking against one another, and the voice of the wheels following the living creatures, and the voice of a great commotion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
13. Гул землетрясения (рус. пер.: “сильного грома”, ср. 12: ст.) соединялся (отсюда вторичное упоминание о нем в этом стихе) с шумом крыльев и колес у животных видения, не заглушая очевидно последнего, как не менее сильного. Вместе с силою этот оглушительный шум отличался стройностью, так как исходил от соприкасающихся (слав. пер.: “скриляющихся”) крыльев и строго согласованных с ними в движениях колес, что говорило об удалении Славы Господней (ср. X:16, 19; XLIII:2). LXX начинают стих, с так по-видимому не идущего сюда, “видех” (т. е. “глас”), но хорошо подтверждаемого Исх XX:18; Откр I:12, которое, как непонятное, легко могло выпасть из текста.
Adam Clarke: Commentary on the Bible - 1831
3:13: A great rushing - All the living creatures and the wheels being then in motion.
Albert Barnes: Notes on the Bible - 1834
3:13: That touched - literally, touching. The living creatures in their flight raised their wings, so as to touch each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: the noise: Eze 1:24, Eze 10:5; Sa2 5:24
touched: Heb. kissed
and the noise: Eze 10:16, Eze 10:17
John Gill
3:13 I heard also the noise of the wings of the living creatures,.... Which they clapped, when they uttered the preceding words; See Gill on Ezek 1:24;
that touched one another; or "kissed, a woman her sister" (r); denoting their affection and agreement in the doxology or ascription of glory to God; see Ezek 1:9;
and the noise of the wheels over against them: the living creatures; for the wheels were by the living creatures, and went over against them, as they went, Ezek 1:15; ministers and churches join together in this doxology:
and a noise of a great rushing; which is repeated for the confirmation of the thing, and to express the greatness of the noise made by the living creatures and wheels, like that of thunder or an earthquake; it is said to be like the noise of great waters, Ezek 1:24.
(r) "attingentium more osculantium, vira ad sororem suam", Vatablus; "osculantium", Polanus, Starckius. So Ben Melech.
John Wesley
3:13 Rushing - The wheels of providence moved over against the angels, and in concert with them.
Robert Jamieson, A. R. Fausset and David Brown
3:13 touched--literally, "kissed," that is, closely embraced.
noise of a great rushing--typical of great disasters impending over the Jews.
3:143:14: Եւ Հոգի Տեառն վերացո՛յց զիս եւ բարձրացոյց, եւ երթայի՛ համբարձեալ ՚ի դիմել հոգւոյն իմոյ։ Եւ ձեռն Տեառն եղեւ ՚ի վերայ իմ զօրութեամբ[12335]. [12335] Յօրինակին. Հոգւոյն իմոյն։
14 Տիրոջ Հոգին բարձրացրեց, բարձրացրեց ինձ, ու համբառնալով գնում էի՝ հետեւելով իմ հոգու մղումին:
14 Հոգին զիս վերցուց տարաւ ու ես իմ հոգիիս տաքութենէն դառնութեամբ գացի ու Տէրոջը ձեռքը իմ վրաս եղաւ զօրութեամբ։
Եւ Հոգի Տեառն`` վերացոյց զիս եւ բարձրացոյց, եւ երթայի [54]համբարձեալ ի դիմել հոգւոյն իմոյ``, եւ ձեռն Տեառն եղեւ ի վերայ իմ զօրութեամբ:

3:14: Եւ Հոգի Տեառն վերացո՛յց զիս եւ բարձրացոյց, եւ երթայի՛ համբարձեալ ՚ի դիմել հոգւոյն իմոյ։ Եւ ձեռն Տեառն եղեւ ՚ի վերայ իմ զօրութեամբ[12335].
[12335] Յօրինակին. Հոգւոյն իմոյն։
14 Տիրոջ Հոգին բարձրացրեց, բարձրացրեց ինձ, ու համբառնալով գնում էի՝ հետեւելով իմ հոգու մղումին:
14 Հոգին զիս վերցուց տարաւ ու ես իմ հոգիիս տաքութենէն դառնութեամբ գացի ու Տէրոջը ձեռքը իմ վրաս եղաւ զօրութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14 И дух поднял меня, и взял меня. И шел я в огорчении, с встревоженным духом; и рука Господня была крепко на мне.
3:14 καὶ και and; even τὸ ο the πνεῦμα πνευμα spirit; wind ἐξῆρέν εξαιρω lift out / up; remove με με me καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me καὶ και and; even ἐπορεύθην πορευομαι travel; go ἐν εν in ὁρμῇ ορμη impulse τοῦ ο the πνεύματός πνευμα spirit; wind μου μου of me; mine καὶ και and; even χεὶρ χειρ hand κυρίου κυριος lord; master ἐγένετο γινομαι happen; become ἐπ᾿ επι in; on ἐμὲ εμε me κραταιά κραταιος dominant
3:14 וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind נְשָׂאַ֖תְנִי nᵊśāʔˌaṯnî נשׂא lift וַ wa וְ and תִּקָּחֵ֑נִי ttiqqāḥˈēnî לקח take וָ wā וְ and אֵלֵ֥ךְ ʔēlˌēḵ הלך walk מַר֙ mˌar מַר bitter בַּ ba בְּ in חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat רוּחִ֔י rûḥˈî רוּחַ wind וְ wᵊ וְ and יַד־ yaḏ- יָד hand יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עָלַ֖י ʕālˌay עַל upon חָזָֽקָה׃ ḥāzˈāqā חזק be strong
3:14. spiritus quoque levavit me et adsumpsit me et abii amarus in indignatione spiritus mei manus enim Domini erat mecum confortans meThe spirit also lifted me, and took me up: and I went away in bitterness in the indignation of my spirit: for the hand of the Lord was with me, strengthening me.
14. So the spirit lifted me up, and took me away: and I went in bitterness, in the heat of my spirit, and the hand of the LORD was strong upon me.
3:14. So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.
3:14. Then the Spirit lifted me and took me away. And I went forth in bitterness, with the indignation of my spirit. For the hand of the Lord was with me, strengthening me.
So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me:

3:14 И дух поднял меня, и взял меня. И шел я в огорчении, с встревоженным духом; и рука Господня была крепко на мне.
3:14
καὶ και and; even
τὸ ο the
πνεῦμα πνευμα spirit; wind
ἐξῆρέν εξαιρω lift out / up; remove
με με me
καὶ και and; even
ἀνέλαβέν αναλαμβανω take up; take along
με με me
καὶ και and; even
ἐπορεύθην πορευομαι travel; go
ἐν εν in
ὁρμῇ ορμη impulse
τοῦ ο the
πνεύματός πνευμα spirit; wind
μου μου of me; mine
καὶ και and; even
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἐγένετο γινομαι happen; become
ἐπ᾿ επι in; on
ἐμὲ εμε me
κραταιά κραταιος dominant
3:14
וְ wᵊ וְ and
ר֥וּחַ rˌûₐḥ רוּחַ wind
נְשָׂאַ֖תְנִי nᵊśāʔˌaṯnî נשׂא lift
וַ wa וְ and
תִּקָּחֵ֑נִי ttiqqāḥˈēnî לקח take
וָ וְ and
אֵלֵ֥ךְ ʔēlˌēḵ הלך walk
מַר֙ mˌar מַר bitter
בַּ ba בְּ in
חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat
רוּחִ֔י rûḥˈî רוּחַ wind
וְ wᵊ וְ and
יַד־ yaḏ- יָד hand
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
עָלַ֖י ʕālˌay עַל upon
חָזָֽקָה׃ ḥāzˈāqā חזק be strong
3:14. spiritus quoque levavit me et adsumpsit me et abii amarus in indignatione spiritus mei manus enim Domini erat mecum confortans me
The spirit also lifted me, and took me up: and I went away in bitterness in the indignation of my spirit: for the hand of the Lord was with me, strengthening me.
3:14. So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.
3:14. Then the Spirit lifted me and took me away. And I went forth in bitterness, with the indignation of my spirit. For the hand of the Lord was with me, strengthening me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. “И дух поднял меня и взял меня. И шел я”. Нельзя доказать, что это было чудесное перенесение пророка ветром по воздуху. Кроме странности такого предположения, ему противоречит в данном случае и выражение: “я шел”; пророк, следовательно, шел в собственном смысле, но шел объятый духом. Здесь очевидно разумеется то получудесное, полуестественное переведение с места на место, которому подвергались и другие пророки: Илия (3: Цар XVIII:12), Елисей (4: Цар II:11) и даже апостолы (Деян VIII:39). В чем состояло оно, трудно сказать. Это необыкновенное путешествие пророк совершал “в огорчении, со встревоженным духом”; причем то особенное состояние, в котором он был при видении, еще не прошло: “рука Господня была крепко на мне”. “Со встревоженным духом”, в евр. “хамат” apax legomenon; правильнее переводят его: “в раздражении”. Огорчение и раздражение пророка, обыкновенно думают, вызывалось нечестием Израиля. Но это нечестие едва ли для него обнаружилось лишь во время бывшего видения. Посему может быть справедливее объяснять огорчение и раздражение пророка сознавания тяжести предстоящего ему дела и возмущением против сего его человеческой природы; ср. восклицание Иеремии: “не буду пророчествовать”. После призвания к пророчеству мысли одна другой тяжелее должны были являться у Иезекииля: он преемник Илии, Исаии, Иеремии, продолжатель дела их; но можно ли продолжать дело почти погибшее? чего достигли эти великие ревнители Славы Божией своими неимоверными трудами? стал ли Израиль лучше? “они упорны, как отцы их, до сего дня”, сказал об Израиле Сам Господь, пославший его. Недаром для выступления на общественное служение пророку потребовалось еще два откровения, два призвания (III:16: и д. и III:22: и д.). LXX боялись усматривать здесь мысль о каком-либо огорчении и возбуждении: первое понятие они передают “вознесен”, metewroV, т. е. шел полуподнят в воздухе (?), д. б. читая “рам” вместо “мар” (Ватик. код. опускает); а второе - “во устремлении, ????, духа моего”, т. е. с сильной ревностью к проповеди.
Adam Clarke: Commentary on the Bible - 1831
3:14: I went in bitterness - Being filled with indignation at the wickedness and obstinacy of my people, I went, determining to speak the word of God without disguise, and to reprove them sharply for their rebellion; and yet I was greatly distressed because of the heavy message which I was commanded to deliver.
Albert Barnes: Notes on the Bible - 1834
3:14: Lifted me up - We are not to suppose that the prophet was miraculously transported from one place to another in the land of his captivity. Compare Mat 4:1; Act 8:39. He had been in an ecstatic vision Eze 1:1, and now guided by the Spirit he goes forth among his countrymen.
The heat of my spirit - Full of the righteous indignation, which God inspired, against the sin which he was to denounce.
But the hand - and "the hand." The Lord strengthened him for his mission.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: the spirit: Eze 3:12, Eze 8:3, Eze 37:1
in bitterness, in the heat of my spirit: Heb. bitter in hot anger, Num 11:11-19; Jer 6:11, Jer 20:14-18; Joh 4:1, Joh 4:3, Joh 4:9
but: Eze 1:3, Eze 8:1, Eze 37:1; Kg1 18:46; Kg2 2:16, Kg2 3:15; Jer 20:7-9
Geneva 1599
3:14 So the spirit lifted me up, and took me away, and I (e) went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.
(e) This shows that there is always an infirmity of the flesh which can never be ready to render full obedience to God, and also God's grace who ever assists his, and overcomes their rebellious affections.
John Gill
3:14 So the spirit lifted me up, and took me away,.... Lifted him up from the earth, and carried him through the air:
and I went in bitterness; full of trouble and sorrow, that the Lord was departing from the temple; that his people had been guilty, of such crimes they had, and were such an impudent, and hardhearted people they were; and that such judgments were coming upon them he had seers written in the roll, full of lamentations, mourning, and woe:
in the heat of my spirit; the Targum and Vulgate Latin render it, "in the indignation of my spirit"; his spirit was hot and angry, he was froward and unwilling to go on the errand, to prophesy sad and dismal things to his people:
but the hand of the Lord was strong upon me; the Spirit of the Lord powerfully wrought upon him, and obliged him to go; and the hand of the Lord strengthened him, and removed his frowardness and perverseness of spirit. The Targum is,
"and prophecy from before the Lord was strong upon me;''
so Kimchi interprets it of the hand of prophecy; the Spirit of the Lord, as a spirit of prophecy, came upon him, with great impulse upon his spirit, and he could not refuse going to his people, to declare it to them.
John Wesley
3:14 Spirit - Caught him up into the air. Took - Carried me to the place where the captive Jews were crowded together. Bitterness - Not at all pleased with my work. He went in the heat of his spirit; because of the discouragements he foresaw he should meet with. But the hand of the Lord was strong upon him, not only to compel him to the work, but to fit him for it.
Robert Jamieson, A. R. Fausset and David Brown
3:14 bitterness--sadness on account of the impending calamities of which I was required to be the unwelcome messenger. But the "hand," or powerful impulse of Jehovah, urged me forward.
3:153:15: եւ մտի վերամբարձ ՚ի մէջ գերութեանն, եւ շրջեցայ առ բնակչօքն Քոբար գետոյ որ էին անդ. եւ նստայ աւուրս եւթն դադարեալ ՚ի մէջ նոցա[12336]։ [12336] Ոմանք. Եւ նստայ անդ աւուրս եւթն դարձեալ ՚ի մէջ նոցա։
15 Տիրոջ ձեռքն ինձ վրայ զօրաւոր եղաւ: Վերացած՝ մտայ գերեալների մէջ ու շրջեցի Քոբար գետի բնակիչների մօտ, որոնք այնտեղ էին: Ու դադար առնելով եօթը օր նստեցի նրանց մէջ:
15 Քոբար գետին քով բնակող Թելապիպի գերիներուն հասայ ու անոնց նստած տեղը նստայ։ Հոն եօթը օր անոնց մէջ ապշած նստայ։
եւ [55]մտի վերամբարձ ի մէջ գերութեանն, եւ շրջեցայ առ բնակչօքն Քոբար գետոյ` որ էին անդ. եւ նստայ աւուրս եւթն դադարեալ`` ի մէջ նոցա:

3:15: եւ մտի վերամբարձ ՚ի մէջ գերութեանն, եւ շրջեցայ առ բնակչօքն Քոբար գետոյ որ էին անդ. եւ նստայ աւուրս եւթն դադարեալ ՚ի մէջ նոցա[12336]։
[12336] Ոմանք. Եւ նստայ անդ աւուրս եւթն դարձեալ ՚ի մէջ նոցա։
15 Տիրոջ ձեռքն ինձ վրայ զօրաւոր եղաւ: Վերացած՝ մտայ գերեալների մէջ ու շրջեցի Քոբար գետի բնակիչների մօտ, որոնք այնտեղ էին: Ու դադար առնելով եօթը օր նստեցի նրանց մէջ:
15 Քոբար գետին քով բնակող Թելապիպի գերիներուն հասայ ու անոնց նստած տեղը նստայ։ Հոն եօթը օր անոնց մէջ ապշած նստայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15 И пришел я к переселенным в Тел-Авив, живущим при реке Ховаре, и остановился там, где они жили, и провел среди них семь дней в изумлении.
3:15 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity μετέωρος μετεωρος and; even περιῆλθον περιερχομαι go around τοὺς ο the κατοικοῦντας κατοικεω settle ἐπὶ επι in; on τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the Χοβαρ χοβαρ the ὄντας ειμι be ἐκεῖ εκει there καὶ και and; even ἐκάθισα καθιζω sit down; seat ἐκεῖ εκει there ἑπτὰ επτα seven ἡμέρας ημερα day ἀναστρεφόμενος αναστρεφω overturn; turn up / back ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him
3:15 וָ wā וְ and אָבֹ֨וא ʔāvˌô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the גֹּולָ֜ה ggôlˈā גֹּולָה exile תֵּ֣ל ֠אָבִיב tˈēl ʔāvîv תֵּל אָבִיב Tel Abib הַ ha הַ the יֹּשְׁבִ֤ים yyōšᵊvˈîm ישׁב sit אֶֽל־ ʔˈel- אֶל to נְהַר־ nᵊhar- נָהָר stream כְּבָר֙ kᵊvˌār כְּבָר Kebar וָֽו *wˈā וְ and אֵשֵׁ֔באשׁר *ʔēšˈēv ישׁב sit הֵ֖מָּה hˌēmmā הֵמָּה they יֹושְׁבִ֣ים yôšᵊvˈîm ישׁב sit שָׁ֑ם šˈām שָׁם there וָ wā וְ and אֵשֵׁ֥ב ʔēšˌēv ישׁב sit שָׁ֛ם šˈām שָׁם there שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day מַשְׁמִ֥ים mašmˌîm שׁמם be desolate בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
3:15. et veni ad transmigrationem acervum novarum frugum ad eos qui habitabant iuxta flumen Chobar et sedi ubi illi sedebant et mansi ibi septem diebus maerens in medio eorumAnd I came to them of the captivity, to the heap of new corn, to them that dwelt by the river Chobar, and I sat where they sat: and I remained there seven days mourning in the midst of them.
15. Then I came to them of the captivity at Tel-abib, that dwelt by the river Chebar, and to where they dwelt; and I sat there astonied among them seven days.
3:15. Then I came to them of the captivity at Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.
3:15. And I went to those of the transmigration, to the stockpile of new crops, to those who were living beside the river Chebar. And I sat where they were sitting. And I remained there for seven days, while mourning in their midst.
Then I came to them of the captivity at Tel- abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days:

3:15 И пришел я к переселенным в Тел-Авив, живущим при реке Ховаре, и остановился там, где они жили, и провел среди них семь дней в изумлении.
3:15
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
μετέωρος μετεωρος and; even
περιῆλθον περιερχομαι go around
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐπὶ επι in; on
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
Χοβαρ χοβαρ the
ὄντας ειμι be
ἐκεῖ εκει there
καὶ και and; even
ἐκάθισα καθιζω sit down; seat
ἐκεῖ εκει there
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἀναστρεφόμενος αναστρεφω overturn; turn up / back
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
3:15
וָ וְ and
אָבֹ֨וא ʔāvˌô בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
גֹּולָ֜ה ggôlˈā גֹּולָה exile
תֵּ֣ל ֠אָבִיב tˈēl ʔāvîv תֵּל אָבִיב Tel Abib
הַ ha הַ the
יֹּשְׁבִ֤ים yyōšᵊvˈîm ישׁב sit
אֶֽל־ ʔˈel- אֶל to
נְהַר־ nᵊhar- נָהָר stream
כְּבָר֙ kᵊvˌār כְּבָר Kebar
וָֽו
*wˈā וְ and
אֵשֵׁ֔באשׁר
*ʔēšˈēv ישׁב sit
הֵ֖מָּה hˌēmmā הֵמָּה they
יֹושְׁבִ֣ים yôšᵊvˈîm ישׁב sit
שָׁ֑ם šˈām שָׁם there
וָ וְ and
אֵשֵׁ֥ב ʔēšˌēv ישׁב sit
שָׁ֛ם šˈām שָׁם there
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
מַשְׁמִ֥ים mašmˌîm שׁמם be desolate
בְּ bᵊ בְּ in
תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
3:15. et veni ad transmigrationem acervum novarum frugum ad eos qui habitabant iuxta flumen Chobar et sedi ubi illi sedebant et mansi ibi septem diebus maerens in medio eorum
And I came to them of the captivity, to the heap of new corn, to them that dwelt by the river Chobar, and I sat where they sat: and I remained there seven days mourning in the midst of them.
3:15. Then I came to them of the captivity at Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.
3:15. And I went to those of the transmigration, to the stockpile of new crops, to those who were living beside the river Chebar. And I sat where they were sitting. And I remained there for seven days, while mourning in their midst.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. “Тел-Авив” не был первоначальным местом жительства пророка до видения, ибо он говорит, что пришел туда, а не возвратился, хотя это селение тоже находилось на реке Ховар, т. е. в области, бассейне ее. Вероятно, в области р. Ховар это была более значительная иудейская колония, в которой было сосредоточено местное иудейское управление, судя по тому, что там находим “старейшин Иудиных” (VIII:1; XIV:1). Без сомнения, такое значение этого города или колонии и было причиной, почему Иезекииль по вообще полученному повелению “идти к переселенцам” не начал проповеди с места, на котором он жил, и где он тоже находился “среди пленников” (I:1), а отправляется для этой цели в Тел-Авив, как Амос из Фекои после своего призвания пошел в Вифлеем, а Иеремия из Анафофа в Иерусалим. Что касается названия и местоположения Тел-Авива, то установлено, что в Ассирии, Месопотамии и Сирии было много местностей и городов с предъименем Тел (Езд II:59: и Неем VII:61) называют возвратившихся в Иудею пленников из Телмелаха и Телхарши, кроме того известны Тел-Бирте, Тел-Базер, Тел-Еда и др. “Тел” по-арамейски значит “холм”, соответствует ассирийскому “тиллу”, ср. араб. “тал” - “куча” “груда”. Особенно часто это название прилагается к грудам кирпича, которые так часто встречаются в развалинах Вавилонии. Вторая же составная часть этого названия “Авив” уже чисто-еврейское слово и значит “колос”. Следовательно, все название будет значить “холм или груда колосьев” (блаж. Иероним), каковое название могло бы говорить о плодородии места. Но соединение в названии арамейско-вавилонского слова с евр. подозрительно; по-вавилонски же “колос” - “субулту”, а слова “авив” совсем нет в вавилон. языке. И невероятно (думает Кречмар), чтобы иудейские пленники поселены были на плодородных местах (замечательно, что Пешито переводит “Тел-Авив” - “холм скорби”), а скорее на громадных местностях с песчаными заносами, которые назывались “тил-абуби” и которые развеяны по всей Вавилонии; на одном из таких безымянных заносов практичный Навуходоносор мог поселить главную массу евреев, чтобы они могли культивировать его; и название его стало впоследствии собственным именем, гебраизовавшись или измененное с намерением, так как позднейшие иудеи могли льстить себя мыслью, что языческий царь Навуходоносор, привлекший к своему двору мудрого Даниила, дал в жилище его собратьям лучший кусок земли, как некогда фараон братьям Иосифа. Созвучный с Тел-Авивом древний город Таллаба 37' широты и 54' долготы слишком на севере для Иезекиилева Тел-Авива и не отвечает установленному в объяснении I:1: положению Ховара, а соответствует прежде допускавшемуся тожеству Иезекиилева Ховара с одним из притоков Евфрата у Кархемыша. LXX не считали слово “Тел-Авив” собственным именем, названием города (вероятно потому что оно стоит без предлога, что действительно странно и шероховато) и перевели “вознесен (от “тала” - “висеть”, т. е. пришел к пленникам носимый духов) и обыдох” (читая вместо “авив” д. б. близкое по начертание “асов” или “савив”, т. е. обошел живущих на Ховаре). - “И остановился там, где они жили”. Трудно объяснимая прибавка, особенно в том виде, какой она имеет в евр. т. “которые жили там” греч. touV ontaV ekei. Может быть, ближайшее определение к “живущим на Ховаре” (там, т. е. в Тел-Авиве). А в том смысле, какой дает ему рус. перевод, это выражение может значить, по-видимому, только, что пророк пришел не вообще в Тел-Авив, а к тому месту его, где жили иудейские пленники; но рус пер., как и слав., читают вместо евр. “ваешер” “и которые” - “вайешев” “и сел”, “седох”, т. е. остановился. - “Провел среди них семь дней в изумлении”. “В изумлении”, по евр. “машмим”, что иначе переводится “в печали” (Езд IX:3, 4; Дан VIII:27). Изумление разумеется от видения; печаль же могла происходить от одной из указанных в объяснении 14: ст. причин. Другие тоже слово переводят: “в молчании” (Бертолет), “в беспамятстве и оглушении” (Кречмар), то и другое от видения (т.о. Иезекииль только медленно приходит в себя от состояния, в которое он приведен видением). LXX это редкое слово переводят: anastrefomenoV, “ходя”, т. е. пророк 7: дней ходил между пленниками, может быть знакомясь с ними и изучая будущее поле своей деятельности. В этом состоянии, каково бы оно ни было, пророк провел 7: дней: у евреев время торжественной скорби продолжалось 7: суток (Иов II:13; Быт ХL:10: и мн. др.); вообще 7: - символическое число, которое прилагается к делам Божиим; а для Иезекииля, как священника, оно имело особое значение по богослужебному применению, например, в отношении обрядовой чистоты, посвящения (Исх ХХIX:29; Лев VIII:33; ср. Иез XXXIX:9, 12, 14). О прибытии пророка в Тел-Авив не могли не узнать его жители (на это указывает замечание “среди них” и чтение LXX: “ходя посреди их”); странным душевным состоянием и видом своим, а может быть и упорным молчанием о происшедшем с ним (о Ховарском видении не замечено, как о других, что оно было тотчас рассказано пророком кому-либо), Иезекииль должен был возбудить удивление и любопытство; а это подготовляло в душах народа почву для восприятия будущих речей пророка.
Adam Clarke: Commentary on the Bible - 1831
3:15: I came to them of the captivity - Because the hand of the Lord was strong upon him and supported him, he soon reached the place.
Tel-abib - תל אביב "a heap of corn." So the Vulgate: acervum novarum frugum, "a heap of new fruits." letola chib, "to the hill Chib," or the hill of grief. - Syriac.
Seven days - Perhaps God kept him all this time without an immediate revelation, that the bitterness and heat of spirit of which he speaks above might be subdued, and that he might speak God's words in God's own Spirit. Had he gone in a better spirit he had probably been employed in his work as soon as he had gained the place of labor.
Albert Barnes: Notes on the Bible - 1834
3:15: Tel-abib - , on the river Chebar was the chief seat of the Jewish exiles in Babylonia. The name "Tel-abib" ("mount of ears of corn") was probably given on account of its fertility.
I sat where they sat - Rather, "And I saw them sitting there and I sat there."
Astonished - Rather, silent, with fixed and determined silence (compare Ezr 9:3-4). "To be silent" was characteristic of mourners Lam 3:28; "to sit" their proper attitude Isa 3:26; Lam 1:1; "seven days" the set time of mourning Job 2:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: that dwelt: Eze 3:23, Eze 1:1, Eze 10:15, Eze 43:3
sat: Gen 50:10; Job 2:13; Psa 137:1; Jer 23:9; Hab 3:16
Geneva 1599
3:15 Then I came to them of the captivity at (f) Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there overwhelmed among them (g) seven days.
(f) Which was a place by Euphrates where the Jews were prisoners.
(g) Declaring here that God's ministers must with advisement and deliberation utter his judgments.
John Gill
3:15 Then I came to them of the captivity at Telabib,.... For it seems the captive Jews were disposed of at different places, and there were some at this place; for this was the name of a place, as Jarchi and Kimchi observe; as were Telmelah, and Telharsa, Ezra 2:59; it signifies "a heap of new fruit", and so the Vulgate Latin version renders it: not that there were such at this time here; and the captives were beating out the ripe ears of corn, as "abib" signifies; whence the month Abib has its name, and which was the first month with the Jews; whereas it was in the fourth month when Ezekiel was here, and there could no ears of new corn, Ezek 1:1; according to Junius, this Telabib was a tract in Mesopotamia, reaching from Mount Masius to the river Euphrates, and lay between two rivers, Chebar and Saocoras; and he thinks the captive Jews were placed here, partly that they might be secured safe from getting away, or returning from their captivity; and partly that they might secure and defend the place from enemies, it being through inundations uninhabited, and so exposed unto them:
that dwelt by the river of Chebar; See Gill on Ezek 1:1;
and I sat where they sat; there is a double reading here; the "Cetib" or writing is which Junius takes to be the name of a river the prophet calls Haesher, the same with Saocoras, connecting it with the preceding clause, "that dwelt by the river of Chebar and Haesher"; the "Keri" or marginal reading is "and I sat" or "dwelt"; but both signify the same thing, Since is from which in Chaldee signifies to dwell (s); and the "Keri" is confirmed by the Targum, which we follow. The sense is, that he placed himself among the captives,
and remained there astonished among them seven days: at the change of place and company; at the sad condition his people were in; and, above all, at the dreadful things he had to deliver to them. The Targum renders it, "silent"; through grief and trouble. So many days Job's friends kept silence, when they came to visit him, and saw his distress, Job 2:13. Or he might be waiting all this time for orders and instructions to prophesy; or to prepare the people to attend with more reverence and earnestness, to hear what he had to say when he should break silence. The Septuagint render it the reverse, "conversing in the midst of them".
(s) Vid. Hillerum de Arcano Kethib & Keri, l. 2. p. 329.
John Wesley
3:15 Tel - abib - A part of Mesopotamia, which was shut up within Chebar westward, and Saocora eastward. By - On that part of the river Chebar, which runs west - ward of Tel - abib. Where - Where I found them sitting astonished, at the sight of their change from freedom and honour to servitude and shame. Seven days - Mourning no doubt all that while, and waiting 'till the spirit of prophecy should open his mouth.
Robert Jamieson, A. R. Fausset and David Brown
3:15 Tel-Abib--Tel means an "elevation." It is identified by MICHAELIS with Thallaba on the Chabor. Perhaps the name expressed the Jew's hopes of restoration, or else the fertility of the region. Abib means the green ears of corn which appeared in the month Nisan, the pledge of the harvest.
I sat, &c.--This is the Hebrew Margin reading. The text is rather, "I beheld them sitting there" [GESENIUS]; or, "And those that were settled there," namely, the older settlers, as distinguished from the more recent ones alluded to in the previous clause. The ten tribes had been long since settled on the Chabor or Habor (4Kings 17:6) [HAVERNICK].
3:163:16: Եւ եղեւ յետ եւթն աւուրն, եղեւ բան Տեառն առ իս՝ եւ ասէ.
16 Եօթը օր յետոյ Տէրը խօսեց ինձ հետ ու ասաց.
16 Եօթը օր ետքը Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ յետ եւթն աւուրն, եղեւ բան Տեառն առ իս, եւ ասէ:

3:16: Եւ եղեւ յետ եւթն աւուրն, եղեւ բան Տեառն առ իս՝ եւ ասէ.
16 Եօթը օր յետոյ Տէրը խօսեց ինձ հետ ու ասաց.
16 Եօթը օր ետքը Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16 По прошествии же семи дней было ко мне слово Господне:
3:16 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὰς ο the ἑπτὰ επτα seven ἡμέρας ημερα day λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
3:16 וַ wa וְ and יְהִ֕י yᵊhˈî היה be מִ mi מִן from קְצֵ֖ה qᵊṣˌē קָצֶה end שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים פ yāmˈîm f יֹום day 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
3:16. cum autem pertransissent septem dies factum est verbum Domini ad me dicensAnd at the end of seven days the word of the Lord came to me, saying:
16. And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,
3:16. And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,
3:16. Then, when seven days had passed, the word of the Lord came to me, saying:
And it came to pass at the end of seven days, that the word of the LORD came unto me, saying:

3:16 По прошествии же семи дней было ко мне слово Господне:
3:16
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὰς ο the
ἑπτὰ επτα seven
ἡμέρας ημερα day
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
3:16
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
מִ mi מִן from
קְצֵ֖ה qᵊṣˌē קָצֶה end
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים פ yāmˈîm f יֹום day
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
3:16. cum autem pertransissent septem dies factum est verbum Domini ad me dicens
And at the end of seven days the word of the Lord came to me, saying:
3:16. And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,
3:16. Then, when seven days had passed, the word of the Lord came to me, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-21. Новое откровение пророку, может быть в форме внутреннего голоса Божия, а не извне слышанного, как во время видения (что видно из II:1-2), касалось ближайших задач его пророческой деятельности - по отношению к современникам, тогда как во время призвания указаны были более широкие задачи - по отношение ко всему “дому Израилеву”. Бывшее через 7: дней после видения и призвания, это откровение пророку могло быть ответом Божиим на размышления пророка о том, как же ему приступить к своему тяжелому служению, с чего начать. Нужно начинать не с народа, как целого, а с отдельных личностей - с закоренелых грешников и колеблющихся праведников. Народ, как целый, можно было рассматривать (пока) как погибший и нужно было спасать по крайней мере отдельных лиц. Вместе с тем откровение успокаивало пророка на счет бывшей по крайней мере для него очевидною безуспешности его будущей деятельности: если своими обличениями он и не спасет обличаемых, то спасет по крайней мере свою душу; молчание же его погубит и согрешающих, и его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 And it came to pass at the end of seven days, that the word of the LORD came unto me, saying, 17 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. 18 When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. 19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. 20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling-block before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. 21 Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.
These further instructions God gave to the prophet at the end of seven days, that is, on the seventh day after the vision he had; and it is very probably that both that and this were on the sabbath day, which the house of Israel, even in their captivity, observed as well as they could in those circumstances. We do not find that their conquerors and oppressors tied them to any constant service, as their Egyptian task-masters had formerly done, but that they might observe the sabbath-rest for a sign to distinguish between them and their neighbours; but for the sabbath-work they had not the convenience of temple or synagogue, only it should seem they had a place by the river side where prayer was wont to be made (as Acts xvi. 13); there they met on the sabbath day; there their enemies upbraided them with the songs of Zion (Ps. cxxxvii. 1, 3); there Ezekiel met them, and the word of the Lord then and there came to him. He that had been musing and meditating on the things of God all the week was fit to speak to the people in God's name on the sabbath day, and disposed to hear God speak to him. This sabbath day Ezekiel was not so honoured with visions of the glory of God as he had been the sabbath before; but he is plainly, and by a very common similitude, told his duty, which he is to communicate to the people. Note, Raptures and transports of joy are not the daily bread of God's children, however they may upon special occasions be feasted with them. We must not deny but that we have truly communion with God (1 John i. 3) though we have it not always so sensibly as at some times. And, though the mysteries of the kingdom of heaven may sometimes be looked into, yet ordinarily it is plain preaching that is most for edification. God here tells the prophet what his office was, and what the duty of that office; and this (we may suppose) he was to tell the people, that they might attend to what he said and improve it accordingly. Note, It is good for people to know and consider what a charge their ministers have of them and what an account they must shortly give of that charge. Observe,
I. What the office is to which the prophet is called: Son of man, I have made thee a watchman to the house of Israel, v. 17. The vision he saw astonished him: he knew not what to make of that, and therefore God used this plain comparison, which served better to lead him to the understanding of his work and so to reconcile him to it. He sat among the captives, and said little, but God comes to him, and tells him that will not do; he is a watchman, and has something to say to them; he is appointed to be as a watchman in the city, to guard against fire, robbers, and disturbers of the peace, as a watchman over the flock, to guard against thieves and beasts of prey, but especially as a watchman in the camp, in an invaded country or a besieged town, that is to watch the motions of the enemy, and to sound an alarm upon the approach, nay, upon the first appearance, of danger. This supposes the house of Israel to be in a military state, and exposed to enemies, who are subtle and restless in their attempts upon it; yea, and each of the particular members of that house to be in danger and concerned to stand upon their guard. Note, Ministers are watchmen on the church's walls (Isa. lxii. 6), watchmen that go about the city, Cant. iii. 3. It is a toilsome office. Watchmen must keep awake, be they ever so sleepy, and keep abroad, be it ever so cold; they must stand all weathers upon the watch-tower, Isa. xxi. 8; Gen. xxxi. 40. It is a dangerous office. Sometimes they cannot keep their post, but are in peril of death from the enemy, who gain their point if they kill the sentinel; and yet they dare not quit their post upon pain of death from their general. Such a dilemma are the church's watchmen in; men will curse them if they be faithful, and God will curse them if they be false. But it is a needful office; the house of Israel cannot be safe without watchmen, and yet, except the Lord keep it, the watchman waketh but in vain, Ps. cxxvii. 1, 2.
II. What is the duty of this office. The work of a watchman is to take notice and to give notice.
1. The prophet, as a watchman, must take notice of what God said concerning this people, not only concerning the body of the people, to which the prophecies of Jeremiah and other prophets had most commonly reference, but concerning particular persons, according as their character was. He must not, as other watchmen, look round to spy danger and gain intelligence, but he must look up to God, and further he need not look: Hear the word at my mouth, v. 17. Note, Those that are to preach must first hear; for how can those teach others who have not first learned themselves?
2. He must give notice of what he heard. As a watchman must have eyes in his head, so he must have a tongue in his head; if he be dumb, it is as bad as if he were blind, Isa. lvi. 10. Thou shalt give them warning from me, sound an alarm in the holy mountain; not in his own name, or as from himself, but in God's name, and from him. Ministers are God's mouth to the children of men. The scriptures are written for our admonition. By them is thy servant warned, Ps. xix. 11. But, because that which is delivered vivâ voce--by the living voice, commonly makes the deepest impression, God is pleased, by men like ourselves, who are equally concerned, to enforce upon us the warnings of the written word. Now the prophet, in his preaching, must distinguish between the wicked and the righteous, the precious and the vile, and in his applications must suit his alarms to each, giving every one his portion; and, if he did this, he should have the comfort of it, whatever the success was, but, if not, he was accountable.
(1.) Some of those he had to do with were wicked, and he must warn them not to go on in their wickedness, but to turn from it, v. 18, 19. We may observe here, [1.] That the God of heaven has said, and does say, to every wicked man, that if he go on still in his trespasses he shall surely die. His iniquity shall undoubtedly be his ruin; it tends to ruin and will end in ruin. Dying thou shalt die, thou shalt die so great a death, shalt die eternally, be ever dying, but never dead. The wicked man shall die in his iniquity, shall fie under the guilt of it, die under the dominion of it. [2.] That if a wicked man turn from his wickedness, and from his wicked way, he shall live, and the ruin he is threatened with shall be prevented; and, that he may do so, he is warned of the danger he is in. The wicked man shall die if he go on, but shall live if he repent. Observe, he is to turn from his wickedness and from his wicked way. It is not enough for a man to turn from his wicked way by an outward reformation, which may be the effect of his sins leaving him rather than of his leaving his sins, but he must turn from his wickedness, from the love of it and the inclination to it, by an inward regeneration; if he do not so much as turn from his wicked way, there is little hope that he will turn from his wickedness. [3.] That it is the duty of ministers both to warn sinners of the danger of sin and to assure them of the benefit of repentance, to set before them how miserable they are if they go on in sin, and how happy they may be if they will but repent and reform. Note, The ministry of the word is concerning matters of life and death, for those are the things it sets before us, the blessing and the curse, that we may escape the curse and inherit the blessing. [4.] That, though ministers do not warn wicked people as they ought of their misery and danger, yet that shall not be admitted as an excuse for those that go on still in their trespasses; for, though the watchman did not give them warning, yet they shall die in their iniquity, for they had sufficient warning given them by the providence of God and their own consciences; and, if they would have taken it, they might have saved their lives. [5.] That if ministers be not faithful to their trust, if they do not warn sinners of the fatal consequences of sin, but suffer them to go on unreproved, the blood of those that perish through their carelessness will be required at their hand. It shall be charged upon them in the day of account that it was owing to their unfaithfulness that such and such precious souls perished in sin; for who knows but if they had had fair warning given them they might have fled in time from the wrath to come? And, if it contract so heinous a guilt as it does to be accessory to the murder of a dying body, what is it to be accessory to the ruin of an immortal soul? [6.] That if ministers do their duty in giving warning to sinners, though the warning be not taken, yet they may have this satisfaction, that they are jclear from their blood, and have delivered their own souls, though they cannot prevail to deliver theirs. Those that are faithful shall have their reward, though they be not successful.
(2.) Some of those he had to deal with were righteous, at least he had reason to think, in a judgment of charity, that they were so; and he must warn them not to apostatize and turn away from their righteousness, v. 20, 21. We may observe here, [1.] That the best men in the world have need to be warned against apostasy, and to be told of the danger they are in of it and the danger they are in by it. God's servants must be warned (Ps. xix. 11) that they do not neglect his work and quit his service. One good means to keep us from falling is to keep up a holy fear of falling, Heb. iv. 1. Let us therefore fear; and (Rom. xi. 20) even those that stand by faith must not be high-minded, but fear, and must therefore be warned. [2.] There is a righteousness which a man may turn from, a seeming righteousness, and, if men turn from this, it thereby appears that it was never sincere, how passable, nay, how plausible soever it was; for, if they had been of us, they would no doubt have continued with us, 1 John ii. 19. There are many that begin in the spirit, but end in the flesh, that set their faces heavenward, but look back; that had a first love, but have lost it, and turned from the holy commandment. [3.] When men turn from their righteousness they soon learn to commit iniquity. When they grow careless and remiss in the duties of God's worship, neglect them, or a re negligent in them, they become an easy prey to the tempter. Omissions make way for commissions. [4.] When men turn from their righteousness, and commit iniquity, it is just with God to lay stumbling-blocks before them, that they may grow worse and worse, till they are ripened for destruction. When Pharaoh hardened his heart God hardened it. When sinners turn their back upon God, desert his service, and so cast a reproach upon it, he does, in a way of righteous judgment, not only withdraw his restraining grace and give them up to their own hearts' lusts, but order them by his providence into such circumstances as occasion their sin and hasten their ruin. There are those to whom Christ himself is a stone of stumbling and a rock of offence, 1 Pet. ii. 8. [5.] The righteousness which men relinquish shall never be remembered to their honour or comfort; it will stand them in no stead in this world or the other. Apostates lose all that they have wrought; their services and sufferings are all in vain, and shall never be brought to an account, because not continued in. It is a rule in the law, Factum non dicitur, quod non perseverat--We are said to do only that which we do perseveringly, Gal. iii. 3, 4. [6.] If ministers do no give fair warning, as they ought, of the weakness of the best, their aptness to stumble and fall, the particular temptations they are in and the fatal consequences of apostasy, the ruin of those that do apostatize will be laid at their door, and they shall answer for it. Not but that there are those who are warned against it, and yet turn from their righteousness; but that case is not put here, as was concerning the wicked man, but, on the contrary, that a righteous man, being warned, takes the warning and does not sin (v. 21); for, if you give instruction to a wise man, he will be yet wiser. We must not only not flatter the wicked, but not flatter even the righteous as if they were perfectly safe any where on this side heaven. [7.] If ministers give warning, and people take it, it is well for both. Nothing is more beautiful than a wise reprover upon an obedient ear; the one shall live because he is warned and the other has delivered his soul. What can a good minister desire more than to save himself and those that hear him? 1 Tim. iv. 16.
Albert Barnes: Notes on the Bible - 1834
3:16: The Lord guards both Ezekiel and his countrymen from dwelling exclusively on the national character of his mission. In the midst of the general visitations, each individual was to stand as it were alone before Him to render account of his doings, and to be judged according to his works.
John Gill
3:16 And it came to pass at the end of seven days,.... Some think it was on the sabbath day he had the following declaration made to him, and instructions given him; but this is not certain; nor does it follow, or to be concluded, from such a way of speaking:
that the word of the Lord came unto me, saying; the Targum is,
"the word of prophecy from before the Lord.''
3:173:17: Որդի՛ մարդոյ, դէ՛տ կացուցի զքեզ տանն Իսրայէլի. լուիցես յինէն զպատգամս՝ եւ սպառնասցես նոցա իբրեւ յինէն[12337]։ [12337] ՚Ի լուս՛՛. Զքեզ տանդ Իսրայէլի. համաձայն այլոց ՚ի բնաբ՛՛։
17 «Մարդո՛ւ որդի, ես քեզ դէտ կարգեցի Իսրայէլի այդ տանը. դու ինձնից պատգամներ ես լսելու եւ իմ անունից սպառնալու ես[15] նրանց:[15] 15. Եբրայերէն՝ զգուշացնելու ես:
17 «Որդի մարդոյ, քեզ Իսրայէլի տանը դէտ դրի։ Երբ որ իմ բերնէս խօսք մը լսես զանոնք իմ կողմէ զգուշացուր։
Որդի մարդոյ, դէտ կացուցի զքեզ տանդ Իսրայելի. եւ լուիցես յինէն զպատգամս, եւ [56]սպառնասցես նոցա իբրեւ`` յինէն:

3:17: Որդի՛ մարդոյ, դէ՛տ կացուցի զքեզ տանն Իսրայէլի. լուիցես յինէն զպատգամս՝ եւ սպառնասցես նոցա իբրեւ յինէն[12337]։
[12337] ՚Ի լուս՛՛. Զքեզ տանդ Իսրայէլի. համաձայն այլոց ՚ի բնաբ՛՛։
17 «Մարդո՛ւ որդի, ես քեզ դէտ կարգեցի Իսրայէլի այդ տանը. դու ինձնից պատգամներ ես լսելու եւ իմ անունից սպառնալու ես[15] նրանց:
[15] 15. Եբրայերէն՝ զգուշացնելու ես:
17 «Որդի մարդոյ, քեզ Իսրայէլի տանը դէտ դրի։ Երբ որ իմ բերնէս խօսք մը լսես զանոնք իմ կողմէ զգուշացուր։
zohrab-1805▾ eastern-1994▾ western am▾
3:173:17 сын человеческий! Я поставил тебя стражем дому Израилеву, и ты будешь слушать слово из уст Моих, и будешь вразумлять их от Меня.
3:17 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human σκοπὸν σκοπος focus; aim δέδωκά διδωμι give; deposit σε σε.1 you τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀκούσῃ ακουω hear ἐκ εκ from; out of στόματός στομα mouth; edge μου μου of me; mine λόγον λογος word; log καὶ και and; even διαπειλήσῃ διαπειλεω he; him παρ᾿ παρα from; by ἐμοῦ εμου my
3:17 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind צֹפֶ֥ה ṣōfˌeh צפה look out נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and שָׁמַעְתָּ֤ šāmaʕtˈā שׁמע hear מִ mi מִן from פִּי֙ ppˌî פֶּה mouth דָּבָ֔ר dāvˈār דָּבָר word וְ wᵊ וְ and הִזְהַרְתָּ֥ hizhartˌā זהר warn אֹותָ֖ם ʔôṯˌām אֵת [object marker] מִמֶּֽנִּי׃ mimmˈennî מִן from
3:17. fili hominis speculatorem dedi te domui Israhel et audies de ore meo verbum et adnuntiabis eis ex meSon of man, I have made thee a watchman to the house of Israel: and thou shalt hear the word out of my mouth, and shalt tell it them from me.
17. Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
3:17. Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
3:17. “Son of man, I have made you a watchman for the house of Israel. And so, you shall listen to the word from my mouth, and you shall announce it to them from me.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me:

3:17 сын человеческий! Я поставил тебя стражем дому Израилеву, и ты будешь слушать слово из уст Моих, и будешь вразумлять их от Меня.
3:17
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
σκοπὸν σκοπος focus; aim
δέδωκά διδωμι give; deposit
σε σε.1 you
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀκούσῃ ακουω hear
ἐκ εκ from; out of
στόματός στομα mouth; edge
μου μου of me; mine
λόγον λογος word; log
καὶ και and; even
διαπειλήσῃ διαπειλεω he; him
παρ᾿ παρα from; by
ἐμοῦ εμου my
3:17
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
צֹפֶ֥ה ṣōfˌeh צפה look out
נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
שָׁמַעְתָּ֤ šāmaʕtˈā שׁמע hear
מִ mi מִן from
פִּי֙ ppˌî פֶּה mouth
דָּבָ֔ר dāvˈār דָּבָר word
וְ wᵊ וְ and
הִזְהַרְתָּ֥ hizhartˌā זהר warn
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
מִמֶּֽנִּי׃ mimmˈennî מִן from
3:17. fili hominis speculatorem dedi te domui Israhel et audies de ore meo verbum et adnuntiabis eis ex me
Son of man, I have made thee a watchman to the house of Israel: and thou shalt hear the word out of my mouth, and shalt tell it them from me.
3:17. Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
3:17. “Son of man, I have made you a watchman for the house of Israel. And so, you shall listen to the word from my mouth, and you shall announce it to them from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
17. Сравнение пророка со стражем, стоящим на высокой башне и предупреждающем о приближающейся и другим невидимой опасности, указывает на особенную нравственную высоту пророка над современниками и духовную прозорливость его. Такое сравнение употребляли Исаия (LVI:10) и Иеремия (VI:7); у Иез XXXIII:2, 6-7: оно повторено и подробно объяснено. “Ты будешь слушать слово из уст Моих и будешь вразумлять их от Меня”. Пророк предостерегается от привнесения чего-либо своего, своей инициативы и взглядов в пророческую деятельность. Выступая, как страж, лишь в критические моменты жизни народа и отдельных лиц, он должен говорить только внушенное Богом и от имени Божия. Он не оратор и не общественный деятель. Когда ему не говорит Бог, он должен молчать (ср. ст. 26, 27).
Adam Clarke: Commentary on the Bible - 1831
3:17: I have made thee a watchman - The care and welfare of all this people I have laid on thee. Thou must watch for their safety, preach for their edification, and pray for their eternal welfare. And that thou mayest be successful, receive the word at my mouth, and warn them from me.
God is particularly jealous lest any words but his own be taught for Divine doctrines. He will not have human creeds, no more than Traditions, taught instead of his own word. No word can be successful in the salvation of sinners but that which comes from God. Every minister of the Gospel should be familiar with his Maker by faith and prayer; God will then hold communion with his spirit; otherwise, what he preaches will be destitute of spirit and life, and his hackneyed texts and sermons, instead of being the bread from heaven, will be like the dry mouldy Gibeonitish crusts.
Albert Barnes: Notes on the Bible - 1834
3:17: Watchman - The priests and ministers of the Lord were often so called. Ezekiel is especially distinguished by this title Eze 33:7. The duties of a watchman are twofold,
(1) to wait and watch what God will order,
(2) to watch over and superintend the people.
Isaiah describes and censures unfaithful watchmen Isa 56:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: I have: Eze 33:2-9; Co1 12:28
a watchman: Sol 3:3, Sol 5:7; Isa 21:6, Isa 21:8, Isa 21:11, Isa 21:12, Isa 52:8, Isa 56:10, Isa 62:6; Jer 6:17, Jer 31:6; Act 20:28-31; Heb 13:17
hear: Eze 33:6-8; Ch2 19:10; Isa 58:1; Jer 6:10; Hab 2:1; Mat 3:7; Co1 4:14; Co2 5:11, Co2 5:20; Col 1:28; Th1 5:14
Geneva 1599
3:17 Son of man, I have made thee a (h) watchman to the house of Israel: therefore hear the word at my mouth, and give them warning from me.
(h) Of this read (Ezek 33:2).
John Gill
3:17 Son of man, I have made thee a watchman unto the house of Israel,.... Not in a civil sense, a watchman of a town or city, or of the whole country, but in an ecclesiastical sense. So the Targum renders it by "a teacher"; whose business it was to instruct the people in divine things, to warn them of their evil ways, and of the danger they exposed them to; such were the prophets of old, and such are the ministers of the New Testament: the office is the same with that of bishops or overseers; and lies in watching over the souls of men, as shepherds over their flocks, that they go into right pastures, and not astray, and so preserves them from beasts of prey; and as watchmen of cities, to give the time of night, and, notice of approaching danger; to the discharge of which office are necessary quick sight, diligence in looking out, sobriety and vigilance, courage, constancy, and faithfulness: and they are "sons of men" that are put into this office, and not angels; sons of fallen Adam, sinful men; men subject to infirmity, weak, frail, mortal men, and oftentimes of a mean and low extraction, and greatly unworthy of so high an honour; but Christ counts them faithful, and puts them into this office; they are not made and constituted watchmen or ministers by themselves or by others, but by him; and they are given by him as such to the church of God: "son of man, I have given thee a watchman" (t), &c. they become watchmen through gifts bestowed upon them, qualifying them for this office; and they themselves are gifts to the churches over whom they are placed, signified by "the house of Israel"; for a church is a house of Christ's building, and where he dwells, and a family named of him, which he takes care of, and consists of Israelites indeed;
therefore hear the word at my mouth; for, as the prophets of old, so the ministers of the Gospel are first to hear what Christ says; and then deliver out his doctrine, called the doctrine of Christ, and the wholesome words of our Lord Jesus. So the Targum,
"and thou shalt receive the word from my Word;''
the word of prophecy, or the word of the Gospel, from Christ the essential Word;
and give them warning from me; in his name and stead, and as from his mouth, to take care of sinning against him, dishonouring his name, and wounding their own souls; that they live soberly, righteously, and godly, and adorn the doctrine of God their Saviour; that they avoid all appearances of evil, and shun the company of wicked men; the house of Israel, or church of God, are to be warned to be careful who they take into their communion, and to exclude such that are bad in principle and practice; to beware of innovations in worship, and of false teachers and false doctrines; and that they do not forsake the word, worship, and ordinances of God's house, but fill up their places, and perform all duties incumbent on them. The Targum is,
"and thou shalt warn them from sinning before me.''
(t) "speculatorem dedi", V. L. Polanus, Cocceius, Starckius. So Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
3:17 watchman--Ezekiel alone, among the prophets, is called a "watchman," not merely to sympathize, but to give timely warning of danger to his people where none was suspected. Habakkuk (Hab 2:1) speaks of standing upon his "watch," but it was only in order to be on the lookout for the manifestation of God's power (so Is 52:8; Is 62:6); not as Ezekiel, to act as a watchman to others.
3:183:18: Յորժամ ասիցե՛մ ցանօրէնն, թէ մահո՛ւ մեռանիցիս. եւ դու ո՛չ զգուշացուցանիցես նմա, եւ ո՛չ խօսեսցիս զգուշանալ անօրինին, եւ դառնալ ՚ի չա՛ր ճանապարհաց իւրոց եւ կեալ. անօրէնն այն յանօրէնութեան իւրում մեռցի, եւ զարիւն նորա ՚ի ձեռաց քոց խնդրեցից[12338]։ [12338] Բազումք. ՚Ի ճանապարհաց իւրոց չարաց եւ կեալ, անօրէնն յանօրէ՛՛։
18 Երբ անօրէնին ասեմ՝ ստոյգ պիտի մեռնես, դու այլեւս չես զգուշացնելու նրան, ոչ էլ ասելու ես անօրէնին, որ զգուշանայ, յետ դառնայ իր չար ճանապարհից ու ապրի: Այդ անօրէնն իր անօրէնութեան մէջ է մեռնելու, եւ նրա արիւնը քեզնից եմ պահանջելու:
18 Երբ ամբարիշտին ըսեմ թէ ‘Անշուշտ պիտի մեռնիս’ ու դուն զանիկա չզգուշացնես եւ չըսես որ ամբարիշտը ապրելու համար՝ իր չար ճամբայէն զգուշանայ, այն ամբարիշտը իր անօրէնութեանը մէջ պիտի մեռնի, բայց անոր արիւնը քու ձեռքէդ պիտի պահանջեմ։
Յորժամ ասիցեմ ցանօրէնն թէ` Մահու մեռանիցիս, եւ դու ոչ զգուշացուցանիցես նմա, եւ ոչ խօսեսցիս զգուշանալ անօրինին [57]եւ դառնալ ի ճանապարհաց իւրոց չարեաց եւ կեալ, անօրէնն այն յանօրէնութեան իւրում մեռցի, եւ զարիւն նորա ի ձեռաց քոց խնդրեցից:

3:18: Յորժամ ասիցե՛մ ցանօրէնն, թէ մահո՛ւ մեռանիցիս. եւ դու ո՛չ զգուշացուցանիցես նմա, եւ ո՛չ խօսեսցիս զգուշանալ անօրինին, եւ դառնալ ՚ի չա՛ր ճանապարհաց իւրոց եւ կեալ. անօրէնն այն յանօրէնութեան իւրում մեռցի, եւ զարիւն նորա ՚ի ձեռաց քոց խնդրեցից[12338]։
[12338] Բազումք. ՚Ի ճանապարհաց իւրոց չարաց եւ կեալ, անօրէնն յանօրէ՛՛։
18 Երբ անօրէնին ասեմ՝ ստոյգ պիտի մեռնես, դու այլեւս չես զգուշացնելու նրան, ոչ էլ ասելու ես անօրէնին, որ զգուշանայ, յետ դառնայ իր չար ճանապարհից ու ապրի: Այդ անօրէնն իր անօրէնութեան մէջ է մեռնելու, եւ նրա արիւնը քեզնից եմ պահանջելու:
18 Երբ ամբարիշտին ըսեմ թէ ‘Անշուշտ պիտի մեռնիս’ ու դուն զանիկա չզգուշացնես եւ չըսես որ ամբարիշտը ապրելու համար՝ իր չար ճամբայէն զգուշանայ, այն ամբարիշտը իր անօրէնութեանը մէջ պիտի մեռնի, բայց անոր արիւնը քու ձեռքէդ պիտի պահանջեմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18 Когда Я скажу беззаконнику: >, а ты не будешь вразумлять его и говорить, чтобы остеречь беззаконника от беззаконного пути его, чтобы он жив был, то беззаконник тот умрет в беззаконии своем, и Я взыщу кровь его от рук твоих.
3:18 ἐν εν in τῷ ο the λέγειν λεγω tell; declare με με me τῷ ο the ἀνόμῳ ανομος lawless θανάτῳ θανατος death θανατωθήσῃ θανατοω put to death καὶ και and; even οὐ ου not διεστείλω διαστελλω enjoin; distinctly command αὐτῷ αυτος he; him οὐδὲ ουδε not even; neither ἐλάλησας λαλεω talk; speak τοῦ ο the διαστείλασθαι διαστελλω enjoin; distinctly command τῷ ο the ἀνόμῳ ανομος lawless ἀποστρέψαι αποστρεφω turn away; alienate ἀπὸ απο from; away τῶν ο the ὁδῶν οδος way; journey αὐτοῦ αυτος he; him τοῦ ο the ζῆσαι ζαω live; alive αὐτόν αυτος he; him ὁ ο the ἄνομος ανομος lawless ἐκεῖνος εκεινος that τῇ ο the ἀδικίᾳ αδικια injury; injustice αὐτοῦ αυτος he; him ἀποθανεῖται αποθνησκω die καὶ και and; even τὸ ο the αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐκ εκ from; out of χειρός χειρ hand σου σου of you; your ἐκζητήσω εκζητεω seek out / thoroughly
3:18 בְּ bᵊ בְּ in אָמְרִ֤י ʔomrˈî אמר say לָֽ lˈā לְ to † הַ the רָשָׁע֙ rāšˌāʕ רָשָׁע guilty מֹ֣ות mˈôṯ מות die תָּמ֔וּת tāmˈûṯ מות die וְ wᵊ וְ and לֹ֣א lˈō לֹא not הִזְהַרְתֹּ֗ו hizhartˈô זהר warn וְ wᵊ וְ and לֹ֥א lˌō לֹא not דִבַּ֛רְתָּ ḏibbˈartā דבר speak לְ lᵊ לְ to הַזְהִ֥יר hazhˌîr זהר warn רָשָׁ֛ע rāšˈāʕ רָשָׁע guilty מִ mi מִן from דַּרְכֹּ֥ו ddarkˌô דֶּרֶךְ way הָ hā הַ the רְשָׁעָ֖ה rᵊšāʕˌā רָשָׁע guilty לְ lᵊ לְ to חַיֹּתֹ֑ו ḥayyōṯˈô חיה be alive ה֤וּא hˈû הוּא he רָשָׁע֙ rāšˌāʕ רָשָׁע guilty בַּ ba בְּ in עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin יָמ֔וּת yāmˈûṯ מות die וְ wᵊ וְ and דָמֹ֖ו ḏāmˌô דָּם blood מִ mi מִן from יָּדְךָ֥ yyāḏᵊḵˌā יָד hand אֲבַקֵּֽשׁ׃ ʔᵃvaqqˈēš בקשׁ seek
3:18. si dicente me ad impium morte morieris non adnuntiaveris ei neque locutus fueris ut avertatur a via sua impia et vivat ipse impius in iniquitate sua morietur sanguinem autem eius de manu tua requiramIf, when I say to the wicked, Thou shalt surely die: thou declare it not to him, nor speak to him, that he may be converted from his wicked way, and live: the same wicked man shall die in his iniquity, but I will require his blood at thy hand.
18. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood wilt I require at thine hand.
3:18. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked [man] shall die in his iniquity; but his blood will I require at thine hand.
3:18. If, when I say to the impious man, ‘You shall certainly die,’ you do not announce it to him, and you do not speak so that he may turn aside from his impious way and live, then the same impious man will die in his iniquity. But I will attribute his blood to your hand.
When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked [man] shall die in his iniquity; but his blood will I require at thine hand:

3:18 Когда Я скажу беззаконнику: <<смертью умрешь!>>, а ты не будешь вразумлять его и говорить, чтобы остеречь беззаконника от беззаконного пути его, чтобы он жив был, то беззаконник тот умрет в беззаконии своем, и Я взыщу кровь его от рук твоих.
3:18
ἐν εν in
τῷ ο the
λέγειν λεγω tell; declare
με με me
τῷ ο the
ἀνόμῳ ανομος lawless
θανάτῳ θανατος death
θανατωθήσῃ θανατοω put to death
καὶ και and; even
οὐ ου not
διεστείλω διαστελλω enjoin; distinctly command
αὐτῷ αυτος he; him
οὐδὲ ουδε not even; neither
ἐλάλησας λαλεω talk; speak
τοῦ ο the
διαστείλασθαι διαστελλω enjoin; distinctly command
τῷ ο the
ἀνόμῳ ανομος lawless
ἀποστρέψαι αποστρεφω turn away; alienate
ἀπὸ απο from; away
τῶν ο the
ὁδῶν οδος way; journey
αὐτοῦ αυτος he; him
τοῦ ο the
ζῆσαι ζαω live; alive
αὐτόν αυτος he; him
ο the
ἄνομος ανομος lawless
ἐκεῖνος εκεινος that
τῇ ο the
ἀδικίᾳ αδικια injury; injustice
αὐτοῦ αυτος he; him
ἀποθανεῖται αποθνησκω die
καὶ και and; even
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
χειρός χειρ hand
σου σου of you; your
ἐκζητήσω εκζητεω seek out / thoroughly
3:18
בְּ bᵊ בְּ in
אָמְרִ֤י ʔomrˈî אמר say
לָֽ lˈā לְ to
הַ the
רָשָׁע֙ rāšˌāʕ רָשָׁע guilty
מֹ֣ות mˈôṯ מות die
תָּמ֔וּת tāmˈûṯ מות die
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
הִזְהַרְתֹּ֗ו hizhartˈô זהר warn
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
דִבַּ֛רְתָּ ḏibbˈartā דבר speak
לְ lᵊ לְ to
הַזְהִ֥יר hazhˌîr זהר warn
רָשָׁ֛ע rāšˈāʕ רָשָׁע guilty
מִ mi מִן from
דַּרְכֹּ֥ו ddarkˌô דֶּרֶךְ way
הָ הַ the
רְשָׁעָ֖ה rᵊšāʕˌā רָשָׁע guilty
לְ lᵊ לְ to
חַיֹּתֹ֑ו ḥayyōṯˈô חיה be alive
ה֤וּא hˈû הוּא he
רָשָׁע֙ rāšˌāʕ רָשָׁע guilty
בַּ ba בְּ in
עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin
יָמ֔וּת yāmˈûṯ מות die
וְ wᵊ וְ and
דָמֹ֖ו ḏāmˌô דָּם blood
מִ mi מִן from
יָּדְךָ֥ yyāḏᵊḵˌā יָד hand
אֲבַקֵּֽשׁ׃ ʔᵃvaqqˈēš בקשׁ seek
3:18. si dicente me ad impium morte morieris non adnuntiaveris ei neque locutus fueris ut avertatur a via sua impia et vivat ipse impius in iniquitate sua morietur sanguinem autem eius de manu tua requiram
If, when I say to the wicked, Thou shalt surely die: thou declare it not to him, nor speak to him, that he may be converted from his wicked way, and live: the same wicked man shall die in his iniquity, but I will require his blood at thy hand.
3:18. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked [man] shall die in his iniquity; but his blood will I require at thine hand.
3:18. If, when I say to the impious man, ‘You shall certainly die,’ you do not announce it to him, and you do not speak so that he may turn aside from his impious way and live, then the same impious man will die in his iniquity. But I will attribute his blood to your hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
18. “Когда я скажу беззаконику”, т. е. поручу тебе сказать от имени Моего. Возможно, что кроме отдельных личностей под беззаконником и далее под праведником “разумеется существо идеальное, которое олицетворяет собою вид” (Генгстенберг). - “Смертию умрешь”. Сделанная впервые относительно райской заповеди (Быт II:17), эта угроза имеет и здесь такой же смысл, обнимая все земные бедствия, заключающиеся смертью. - “И ты, не будешь вразумлять его” - “по страху, лености или потворству” (блаж. Иероним). - “взыщу кровь его от рук твоих”. Выражение, заимствованное также (как “смертио умрешь”) из Быт (IX:5; ср. XIII:22). Нерадивый пророк наказывается Богом, как убийца (смертию). “Если виновный в смерти тела, имеющего все равно когда-либо умереть, считается столь тяжким преступником, то насколько тяжелее преступление виновного в смерти души, которая вечно жила бы, если бы услышала слово исправления” (св. Григорий Двоеслов).
Adam Clarke: Commentary on the Bible - 1831
3:18: Thou shalt surely die - That is, If he turn not from his wickedness, and thou givest him not warning, as above, he shalt die in his iniquity, which he should not have committed; but his blood will I require at thy hand - I will visit thy soul for the loss of his. O how awful is this! Hear it, ye priests, ye preachers, ye ministers of the Gospel; ye, especially, who have entered into the ministry for a living, ye who gather a congregation to yourselves that ye may feed upon their fat, and clothe yourselves with their wool; in whose parishes and in whose congregations souls are dying unconverted from day to day, who have never been solemnly warned by you, and to whom you have never shown the way of salvation, probably because ye know nothing of it yourselves! O what a perdition awaits you! To have the blood of every soul that has died in your parishes or in your congregations unconverted laid at your door! To suffer a common damnation for every soul that perishes through your neglect! How many loads of endless wo must such have to bear! Ye take your tithes, your stipends, or your rents, to the last grain, and the last penny; while the souls over whom you made yourselves watchmen have perished, and are perishing, through your neglect. O worthless and hapless men! better for you had ye never been born! Vain is your boast of apostolical authority, while ye do not the work of apostles! Vain your boast of orthodoxy, while ye neither show nor know the way of salvation! Vain your pretensions to a Divine call, when ye do not the work of evangelists! The state of the most wretched of the human race is enviable to that of such ministers, pastors, teachers, and preachers.
But let not this discourage the faithful minister who teaches every man, and warns every man, in all wisdom, that he may present every man perfect to Christ Jesus. If after such teaching and warning they will sin on, and die in their sins, their blood will be upon themselves; but thou, O man of God, hast delivered thine own soul.
Albert Barnes: Notes on the Bible - 1834
3:18: This passage anticipates the great moral principle of divine government Ezek. 18 that each man is individually responsible for his own actions, and will be judged according to these and these alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: I say: Eze 18:4, Eze 18:13, Eze 18:20, Eze 33:6, Eze 33:8; Gen 2:17, Gen 3:3, Gen 3:4; Num 26:65; Kg2 1:4; Isa 3:11; Luk 13:3, Luk 13:5; Eph 5:5, Eph 5:6
to save: Eze 18:30-32; Act 2:40, Act 3:19; Ti1 4:16; Jam 5:19, Jam 5:20
the same: Eze 33:6, Eze 33:9, Eze 33:10; Pro 14:32; Joh 8:21, Joh 8:24
but: Eze 34:10; Gen 9:5, Gen 9:6, Gen 42:22; Sa2 4:11; Luk 11:50, Luk 11:51; Act 20:26, Act 20:27; Ti1 5:22
John Gill
3:18 When I say unto the wicked, thou shalt surely die,.... Not only a corporeal but an eternal death for this is what the law threatens with, and there the Lord says this; and this is the wages, end, and issue of sin, if grace prevent not:
and thou givest him not warning; of the evil nature of sin, and of the danger it exposes to:
nor speakest to warn the wicked from his wicked way; to abstain from it, and live another course of life:
to save his life; for such warning, caution, exhortation, and doctrine, may be a means of converting a sinner from the evil of his way, and of saving a soul from death, Ti1 4:16;
the same wicked man shall die in his iniquity; with the pollution and guilt of sin upon him, and so be punished for it; see Jn 8:24;
but his blood will I require at thine hands; thou shalt be answerable for him; his death shall be laid to thy charge, and thou shalt be chastised for thy negligence; see Acts 20:26.
Robert Jamieson, A. R. Fausset and David Brown
3:18 warning . . . speakest to warn--The repetition implies that it is not enough to warn once in passing, but that the warning is to be inculcated continually (Ti2 4:2, "in season, out of season"; Acts 20:31, "night and day with tears").
save--Ezek 2:5 had seemingly taken away all hope of salvation; but the reference there was to the mass of the people whose case was hopeless; a few individuals, however, were reclaimable.
die in . . . iniquity-- (Jn 8:21, Jn 8:24). Men are not to flatter themselves that their ignorance, owing to the negligence of their teachers, will save them (Rom 2:12, "As many as have sinned without law, shall also perish without law").
3:193:19: Իսկ եթէ դու զգուշացուցանիցես անօրինին, եւ նա ո՛չ դարձցի յանօրէնութենէ իւրմէ՝ եւ ՚ի ճանապարհէ իւրմէ, անօրէնն այն՝ յանօրէնութեան իւրում մեռցի. եւ դու զանձն քո ապրեցուսցես։
19 Իսկ եթէ դու անօրէնին զգուշացնես, ու նա յետ չդառնայ իր անօրէնութիւնից եւ իր ճանապարհից, - այդ անօրէնն իր անօրէնութեան մէջ է մեռնելու, իսկ դու քեզ փրկելու ես:
19 Իսկ եթէ դուն ամբարիշտը զգուշացնես ու անիկա իր ամբարշտութենէն եւ չար ճամբայէն չդառնայ, անիկա իր անօրէնութեանը մէջ պիտի մեռնի, բայց դուն քու հոգիդ ազատած կ’ըլլաս։
Իսկ եթէ դու զգուշացուցանիցես անօրինին, եւ նա ոչ դարձցի յանօրէնութենէ իւրմէ եւ ի ճանապարհէ իւրմէ[58], անօրէնն այն յանօրէնութեան իւրում մեռցի, եւ դու զանձն քո ապրեցուսցես:

3:19: Իսկ եթէ դու զգուշացուցանիցես անօրինին, եւ նա ո՛չ դարձցի յանօրէնութենէ իւրմէ՝ եւ ՚ի ճանապարհէ իւրմէ, անօրէնն այն՝ յանօրէնութեան իւրում մեռցի. եւ դու զանձն քո ապրեցուսցես։
19 Իսկ եթէ դու անօրէնին զգուշացնես, ու նա յետ չդառնայ իր անօրէնութիւնից եւ իր ճանապարհից, - այդ անօրէնն իր անօրէնութեան մէջ է մեռնելու, իսկ դու քեզ փրկելու ես:
19 Իսկ եթէ դուն ամբարիշտը զգուշացնես ու անիկա իր ամբարշտութենէն եւ չար ճամբայէն չդառնայ, անիկա իր անօրէնութեանը մէջ պիտի մեռնի, բայց դուն քու հոգիդ ազատած կ’ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
3:193:19 Но если ты вразумлял беззаконника, а он не обратился от беззакония своего и от беззаконного пути своего, то он умрет в беззаконии своем, а ты спас душу твою.
3:19 καὶ και and; even σὺ συ you ἐὰν εαν and if; unless διαστείλῃ διαστελλω enjoin; distinctly command τῷ ο the ἀνόμῳ ανομος lawless καὶ και and; even μὴ μη not ἀποστρέψῃ αποστρεφω turn away; alienate ἀπὸ απο from; away τῆς ο the ἀνομίας ανομια lawlessness αὐτοῦ αυτος he; him καὶ και and; even τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him ὁ ο the ἄνομος ανομος lawless ἐκεῖνος εκεινος that ἐν εν in τῇ ο the ἀδικίᾳ αδικια injury; injustice αὐτοῦ αυτος he; him ἀποθανεῖται αποθνησκω die καὶ και and; even σὺ συ you τὴν ο the ψυχήν ψυχη soul σου σου of you; your ῥύσῃ ρυομαι rescue
3:19 וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you כִּֽי־ kˈî- כִּי that הִזְהַ֣רְתָּ hizhˈartā זהר warn רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁב֙ šˌāv שׁוב return מֵֽ mˈē מִן from רִשְׁעֹ֔ו rišʕˈô רֶשַׁע guilt וּ û וְ and מִ mi מִן from דַּרְכֹּ֖ו ddarkˌô דֶּרֶךְ way הָ hā הַ the רְשָׁעָ֑ה rᵊšāʕˈā רָשָׁע guilty ה֚וּא ˈhû הוּא he בַּ ba בְּ in עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin יָמ֔וּת yāmˈûṯ מות die וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you אֶֽת־ ʔˈeṯ- אֵת [object marker] נַפְשְׁךָ֥ nafšᵊḵˌā נֶפֶשׁ soul הִצַּֽלְתָּ׃ ס hiṣṣˈaltā . s נצל deliver
3:19. si autem tu adnuntiaveris impio et ille non fuerit conversus ab impietate sua et via sua impia ipse quidem in iniquitate sua morietur tu autem animam tuam liberastiBut if thou give warning to the wicked, and he be not converted from his wickedness, and from his evil way: he indeed shall die in his iniquity, but thou hast delivered thy soul.
19. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.
3:19. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.
3:19. But if you announce it to the impious man, and he is not converted from his impiety and from his impious way, then indeed he will die in his iniquity. But you will have delivered your own soul.
Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul:

3:19 Но если ты вразумлял беззаконника, а он не обратился от беззакония своего и от беззаконного пути своего, то он умрет в беззаконии своем, а ты спас душу твою.
3:19
καὶ και and; even
σὺ συ you
ἐὰν εαν and if; unless
διαστείλῃ διαστελλω enjoin; distinctly command
τῷ ο the
ἀνόμῳ ανομος lawless
καὶ και and; even
μὴ μη not
ἀποστρέψῃ αποστρεφω turn away; alienate
ἀπὸ απο from; away
τῆς ο the
ἀνομίας ανομια lawlessness
αὐτοῦ αυτος he; him
καὶ και and; even
τῆς ο the
ὁδοῦ οδος way; journey
αὐτοῦ αυτος he; him
ο the
ἄνομος ανομος lawless
ἐκεῖνος εκεινος that
ἐν εν in
τῇ ο the
ἀδικίᾳ αδικια injury; injustice
αὐτοῦ αυτος he; him
ἀποθανεῖται αποθνησκω die
καὶ και and; even
σὺ συ you
τὴν ο the
ψυχήν ψυχη soul
σου σου of you; your
ῥύσῃ ρυομαι rescue
3:19
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
כִּֽי־ kˈî- כִּי that
הִזְהַ֣רְתָּ hizhˈartā זהר warn
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁב֙ šˌāv שׁוב return
מֵֽ mˈē מִן from
רִשְׁעֹ֔ו rišʕˈô רֶשַׁע guilt
וּ û וְ and
מִ mi מִן from
דַּרְכֹּ֖ו ddarkˌô דֶּרֶךְ way
הָ הַ the
רְשָׁעָ֑ה rᵊšāʕˈā רָשָׁע guilty
ה֚וּא ˈhû הוּא he
בַּ ba בְּ in
עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin
יָמ֔וּת yāmˈûṯ מות die
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
אֶֽת־ ʔˈeṯ- אֵת [object marker]
נַפְשְׁךָ֥ nafšᵊḵˌā נֶפֶשׁ soul
הִצַּֽלְתָּ׃ ס hiṣṣˈaltā . s נצל deliver
3:19. si autem tu adnuntiaveris impio et ille non fuerit conversus ab impietate sua et via sua impia ipse quidem in iniquitate sua morietur tu autem animam tuam liberasti
But if thou give warning to the wicked, and he be not converted from his wickedness, and from his evil way: he indeed shall die in his iniquity, but thou hast delivered thy soul.
3:19. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.
3:19. But if you announce it to the impious man, and he is not converted from his impiety and from his impious way, then indeed he will die in his iniquity. But you will have delivered your own soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. “От беззакония своего и от беззаконного пути своего”. Первое означает здесь отдельный греховный поступок, а второе - греховное направление жизни.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: if thou: Kg2 17:13-23; Ch2 36:15, Ch2 36:16; Pro 29:1; Jer 42:19-22, Jer 44:4, Jer 44:5; Luk 10:10, Luk 10:11; Act 18:5, Act 18:6; Th1 4:6; Heb 2:1-3, Heb 12:25
he shall: Eze 3:18; Th2 1:8, Th2 1:9; Heb 10:26, Heb 10:27
but thou: Eze 3:21, Eze 14:14, Eze 14:20, Eze 33:5, Eze 33:9; Isa 49:4, Isa 49:5; Act 13:45, Act 13:46, Act 20:26; Co2 2:15-17
John Gill
3:19 Yet if thou warn the wicked,.... Of his sin and danger; lay before him his evil, and show him the sad consequences of going on in a course of sin, and warn him to flee from wrath to come:
and he turn not from his wickedness, and from his wicked way; does not repent of it, nor abstain from it:
he shall die in his iniquity; and for it, and that very righteously:
but thou hast delivered thy soul; thou hast done the duty of thine office; thou art clear from the charge of negligence and sloth, and from being answerable for the death of the sinner; and shalt save thyself, though not the wicked man; see Ti1 4:16.
Robert Jamieson, A. R. Fausset and David Brown
3:19 wickedness . . . wicked way--internal wickedness of heart, and external of the life, respectively.
delivered thy soul-- (Is 49:4-5; Acts 20:26).
3:203:20: Եւ յորժամ դարձցի՛ արդարն յարդարութեանց իւրոց՝ եւ արասցէ յանցանս, արկից տանջանս զգլխով նորա. ինքն մեռցի. քանզի ո՛չ եթէ յիշեսցին արդարութիւնք նորա զոր արար. բայց քանզի դու ո՛չ զգուշացուցեր նմա՝ զարիւն նորա ՚ի ձեռաց քոց խնդրեցից[12339]։ [12339] Ոմանք. Ոչ զգուշացուցեր զնա։
20 Եւ երբ արդարն էլ իր արդար գործերից շեղուի ու յանցանքներ գործի, նրա գլխին տանջանքներ եմ բերելու. ինքը մեռնելու է, որովհետեւ նրա կատարած արդար գործերը չեն յիշուելու: Բայց քանի որ դու նրան չես զգուշացրել, նրա արիւնը քեզնից եմ պահանջելու:
20 Երբ արդարը իր արդարութենէն դառնայ եւ չարութիւն ընէ ու ես անոր առջեւ գայթակղութիւն դնեմ, որ անիկա մեռնի, զանիկա չզգուշացնելուդ համար անիկա իր մեղքին մէջ պիտի մեռնի եւ անոր ըրած արդարութիւնը պիտի չյիշուի, բայց անոր արիւնը քու ձեռքէդ պիտի պահանջեմ։
Եւ յորժամ դարձցի արդարն յարդարութեանց իւրոց եւ արասցէ յանցանս, արկից [59]տանջանս զգլխով`` նորա, ինքն մեռցի. [60]քանզի ոչ եթէ`` յիշեսցին արդարութիւնք նորա զոր արար. բայց [61]քանզի դու ոչ զգուշացուցեր նմա,`` զարիւն նորա ի ձեռաց քոց խնդրեցից:

3:20: Եւ յորժամ դարձցի՛ արդարն յարդարութեանց իւրոց՝ եւ արասցէ յանցանս, արկից տանջանս զգլխով նորա. ինքն մեռցի. քանզի ո՛չ եթէ յիշեսցին արդարութիւնք նորա զոր արար. բայց քանզի դու ո՛չ զգուշացուցեր նմա՝ զարիւն նորա ՚ի ձեռաց քոց խնդրեցից[12339]։
[12339] Ոմանք. Ոչ զգուշացուցեր զնա։
20 Եւ երբ արդարն էլ իր արդար գործերից շեղուի ու յանցանքներ գործի, նրա գլխին տանջանքներ եմ բերելու. ինքը մեռնելու է, որովհետեւ նրա կատարած արդար գործերը չեն յիշուելու: Բայց քանի որ դու նրան չես զգուշացրել, նրա արիւնը քեզնից եմ պահանջելու:
20 Երբ արդարը իր արդարութենէն դառնայ եւ չարութիւն ընէ ու ես անոր առջեւ գայթակղութիւն դնեմ, որ անիկա մեռնի, զանիկա չզգուշացնելուդ համար անիկա իր մեղքին մէջ պիտի մեռնի եւ անոր ըրած արդարութիւնը պիտի չյիշուի, բայց անոր արիւնը քու ձեռքէդ պիտի պահանջեմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:203:20 И если праведник отступит от правды своей и поступит беззаконно, когда Я положу пред ним преткновение, и он умрет, то, если ты не вразумлял его, он умрет за грех свой, и не припомнятся ему праведные дела его, какие делал он; и Я взыщу кровь его от рук твоих.
3:20 καὶ και and; even ἐν εν in τῷ ο the ἀποστρέφειν αποστρεφω turn away; alienate δίκαιον δικαιος right; just ἀπὸ απο from; away τῶν ο the δικαιοσυνῶν δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him καὶ και and; even ποιήσῃ ποιεω do; make παράπτωμα παραπτωμα lapse; setback καὶ και and; even δώσω διδωμι give; deposit τὴν ο the βάσανον βασανος torment εἰς εις into; for πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him αὐτὸς αυτος he; him ἀποθανεῖται αποθνησκω die ὅτι οτι since; that οὐ ου not διεστείλω διαστελλω enjoin; distinctly command αὐτῷ αυτος he; him καὶ και and; even ἐν εν in ταῖς ο the ἁμαρτίαις αμαρτια sin; fault αὐτοῦ αυτος he; him ἀποθανεῖται αποθνησκω die διότι διοτι because; that οὐ ου not μὴ μη not μνησθῶσιν μιμνησκω remind; remember αἱ ο the δικαιοσύναι δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him ἃς ος who; what ἐποίησεν ποιεω do; make καὶ και and; even τὸ ο the αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐκ εκ from; out of τῆς ο the χειρός χειρ hand σου σου of you; your ἐκζητήσω εκζητεω seek out / thoroughly
3:20 וּ û וְ and בְ vᵊ בְּ in שׁ֨וּב šˌûv שׁוב return צַדִּ֤יק ṣaddˈîq צַדִּיק just מִ mi מִן from צִּדְקֹו֙ ṣṣiḏqˌô צֶדֶק justice וְ wᵊ וְ and עָ֣שָׂה ʕˈāśā עשׂה make עָ֔וֶל ʕˈāwel עָוֶל injustice וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give מִכְשֹׁ֛ול miḵšˈôl מִכְשֹׁול stumbling block לְ lᵊ לְ to פָנָ֖יו fānˌāʸw פָּנֶה face ה֣וּא hˈû הוּא he יָמ֑וּת yāmˈûṯ מות die כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not הִזְהַרְתֹּו֙ hizhartˌô זהר warn בְּ bᵊ בְּ in חַטָּאתֹ֣ו ḥaṭṭāṯˈô חַטָּאת sin יָמ֔וּת yāmˈûṯ מות die וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִזָּכַ֗רְןָ ṯizzāḵˈarnā זכר remember צִדְקֹתָיו֙צדקתו *ṣiḏqōṯāʸw צְדָקָה justice אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make וְ wᵊ וְ and דָמֹ֖ו ḏāmˌô דָּם blood מִ mi מִן from יָּדְךָ֥ yyāḏᵊḵˌā יָד hand אֲבַקֵּֽשׁ׃ ʔᵃvaqqˈēš בקשׁ seek
3:20. sed et si conversus iustus a iustitia sua fecerit iniquitatem ponam offendiculum coram eo ipse morietur quia non adnuntiasti ei in peccato suo morietur et non erunt in memoria iustitiae eius quas fecit sanguinem vero eius de manu tua requiramMoreover if the just man shall turn away from his justice, and shall commit iniquity: I will lay a stumblingblock before him, he shall die, because thou hast not given him warning: he shall die in his sin, and his justices which he hath done, shall not be remembered: but I will require his blood at thy hand.
20. Again, when a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteous deeds which he hath done shall not be remembered; but his blood will I require at thine hand.
3:20. Again, When a righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
3:20. Moreover, if the just man turns aside from his justice and commits iniquity, I will place a stumbling block before him. He shall die, because you have not announced to him. He shall die in his sin, and his justices that he did shall not be remembered. Yet truly, I will attribute his blood to your hand.
Again, When a righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand:

3:20 И если праведник отступит от правды своей и поступит беззаконно, когда Я положу пред ним преткновение, и он умрет, то, если ты не вразумлял его, он умрет за грех свой, и не припомнятся ему праведные дела его, какие делал он; и Я взыщу кровь его от рук твоих.
3:20
καὶ και and; even
ἐν εν in
τῷ ο the
ἀποστρέφειν αποστρεφω turn away; alienate
δίκαιον δικαιος right; just
ἀπὸ απο from; away
τῶν ο the
δικαιοσυνῶν δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
καὶ και and; even
ποιήσῃ ποιεω do; make
παράπτωμα παραπτωμα lapse; setback
καὶ και and; even
δώσω διδωμι give; deposit
τὴν ο the
βάσανον βασανος torment
εἰς εις into; for
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
αὐτὸς αυτος he; him
ἀποθανεῖται αποθνησκω die
ὅτι οτι since; that
οὐ ου not
διεστείλω διαστελλω enjoin; distinctly command
αὐτῷ αυτος he; him
καὶ και and; even
ἐν εν in
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
αὐτοῦ αυτος he; him
ἀποθανεῖται αποθνησκω die
διότι διοτι because; that
οὐ ου not
μὴ μη not
μνησθῶσιν μιμνησκω remind; remember
αἱ ο the
δικαιοσύναι δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
ἃς ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τῆς ο the
χειρός χειρ hand
σου σου of you; your
ἐκζητήσω εκζητεω seek out / thoroughly
3:20
וּ û וְ and
בְ vᵊ בְּ in
שׁ֨וּב šˌûv שׁוב return
צַדִּ֤יק ṣaddˈîq צַדִּיק just
מִ mi מִן from
צִּדְקֹו֙ ṣṣiḏqˌô צֶדֶק justice
וְ wᵊ וְ and
עָ֣שָׂה ʕˈāśā עשׂה make
עָ֔וֶל ʕˈāwel עָוֶל injustice
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
מִכְשֹׁ֛ול miḵšˈôl מִכְשֹׁול stumbling block
לְ lᵊ לְ to
פָנָ֖יו fānˌāʸw פָּנֶה face
ה֣וּא hˈû הוּא he
יָמ֑וּת yāmˈûṯ מות die
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
הִזְהַרְתֹּו֙ hizhartˌô זהר warn
בְּ bᵊ בְּ in
חַטָּאתֹ֣ו ḥaṭṭāṯˈô חַטָּאת sin
יָמ֔וּת yāmˈûṯ מות die
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִזָּכַ֗רְןָ ṯizzāḵˈarnā זכר remember
צִדְקֹתָיו֙צדקתו
*ṣiḏqōṯāʸw צְדָקָה justice
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֔ה ʕāśˈā עשׂה make
וְ wᵊ וְ and
דָמֹ֖ו ḏāmˌô דָּם blood
מִ mi מִן from
יָּדְךָ֥ yyāḏᵊḵˌā יָד hand
אֲבַקֵּֽשׁ׃ ʔᵃvaqqˈēš בקשׁ seek
3:20. sed et si conversus iustus a iustitia sua fecerit iniquitatem ponam offendiculum coram eo ipse morietur quia non adnuntiasti ei in peccato suo morietur et non erunt in memoria iustitiae eius quas fecit sanguinem vero eius de manu tua requiram
Moreover if the just man shall turn away from his justice, and shall commit iniquity: I will lay a stumblingblock before him, he shall die, because thou hast not given him warning: he shall die in his sin, and his justices which he hath done, shall not be remembered: but I will require his blood at thy hand.
3:20. Again, When a righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
3:20. Moreover, if the just man turns aside from his justice and commits iniquity, I will place a stumbling block before him. He shall die, because you have not announced to him. He shall die in his sin, and his justices that he did shall not be remembered. Yet truly, I will attribute his blood to your hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. “Когда я положу пред ним преткновение”, т. е. искушение (слав. “муку”, греч. basanon “дознание через пытку”). Разумеется так называемое попущение Божие к искушению, которое в собственном смысле исходить от Бога не может (Иов I:12; Иак I:13). - “Если ты не вразумлял его, он умрет за грех свой”. О беззаконнике такого предположения не было сделано (ср. ст. 18: и 19) потому что по отношению к согрешившему праведнику недостаток своевременного обличения может оказаться единственною причиною его духовной смерти, тогда как грешника, редко спасает обличение. - “И не припомнятся ему праведные дела его”. Тяжкий грех может настолько испортить праведника, что все прежние добродетели его исчезнут бесследно с души его. Кроме того пророк Иезекииль, как ветхозаветный человек, говорит более о земной участи праведника и грешника, чем о загробной, где воздается каждому по делам его.
Adam Clarke: Commentary on the Bible - 1831
3:20: When a righteous man doth turn from his righteousness - Which these words plainly state he may do, and commit iniquity and die in his sin; and consequently die eternally, which is also here granted; if he have not been warned, though he die in his sin, the blood - the life and salvation, of this person also will God require at the watchman's hand. Pastor hunc occidit, quia eum tacendo morti tradidit. "This man the pastor kills; for in being silent, he delivers him over to death." - Gregory. From these passages we see that a righteous man may fall from grace, and perish everlastingly. Should it be said that it means the self-righteous, I reply, this is absurd; for self-righteousness is a fall itself, and the sooner a man falls from it the better for himself. Real, genuine righteousness of heart and life is that which is meant. Let him that standeth take heed lest he fall.
And I lay a stumbling-block before him - That is, I permit him to be tried, and he fall in the trial. God is repeatedly represented as doing things which he only permits to be done. He lays a stumbling-block, i.e., he permits one to be laid.
Albert Barnes: Notes on the Bible - 1834
3:20
I lay a stumblingblock before him - I bring him to trial by placing difficulties and temptations in his way (compare Eze 7:19; Eze 44:12 margin; Eze 14:3-4). It is true that God tempts no man in order to his destruction, but in the course of His Providence He permits men to be tried in order that their faith may be approved, and in this trial some who seem to be righteous fall.
Because thou ... his blood ... - So far as the prophet was concerned, the neglect of his duty is reckoned as the cause of the seemingly righteous man's fall.
His righteousness ... - Or, righteousnesses, i. e. acts of righteousness. The "righteous" man here is one, who had hitherto done the "acts of righteousness" prescribed by the Law, but when trial came was shown to lack the "principle of righteousness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: When: Eze 18:24, Eze 18:26, Eze 33:12, Eze 33:13; Ch2 24:2, Ch2 24:17-22; Psa 36:3, Psa 125:5; Zep 1:6; Mat 13:20, Mat 13:21; Heb 10:38; Pe2 2:18-22; Jo1 2:19
righteousness: Heb. righteousnesses, Isa 64:6; Dan 9:18
and I lay: Eze 7:19, Eze 14:3, Eze 14:7-9; Deu 13:3; Psa 119:165 *marg. Isa 8:14; Jer 6:21; Luk 2:34; Rom 9:32, Rom 9:33, Rom 11:9; Co1 1:23; Th2 2:9-12; Pe1 2:8
because: Eze 3:18; Lev 19:17; Sa2 12:7-13; Ch2 19:2-4, Ch2 25:15; Pro 25:12; Mat 18:15
and his: Eze 18:24, Eze 18:26, Eze 33:12, Eze 33:13; Mat 12:43-45; Luk 8:15; Rom 2:7, Rom 2:8; Heb 10:38; Pe2 2:21
but his: Eze 3:18, Eze 33:6; Heb 13:17
Geneva 1599
3:20 Again, When a (i) righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a (k) stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his (l) righteousness which he hath done shall not be remembered; but his blood will I require at thy hand.
(i) If he that has been instructed in the right way turn back.
(k) I will give him up to a reprobate mind, (Rom 1:28).
(l) Which seemed to have been done in faith, and was not.
John Gill
3:20 Again, when a righteous man doth turn from his righteousness,.... This is to be understood not of one that is truly righteous, or is justified by the righteousness of Christ; for such can never turn from that righteousness, or be in an unjustified state; seeing that is the righteousness of God, and an everlasting one; but of one that is denominated righteous, from "his" own righteousness, from a righteousness "which he hath done", as is afterwards expressed; one that is outwardly righteous before men, that is outwardly reformed, that has a righteousness of his own, consisting of a little negative holiness, and a few moral performances; from such righteousness a man may apostatize, and go into a vicious course of life:
and commit iniquity; live in sin, make a trade of it; lead a life, the whole series and course of which is nothing else but sin; in this sense, one that is born of God, and has the righteousness of Christ revealed from faith to faith unto him, and lives by faith upon it, cannot commit sin, 1Jn 3:9;
and I lay a stumbling block before him; the Targum renders it, "the stumbling block of sins"; which designs either an occasion of sinning, which God permits, leaving him to his own lusts, and suffering him to fall thereby; and by this means he is discovered to be what he is, not a truly righteous man, but only one in appearance; that looked like a righteous person, but secretly a sinner, and now the Lord by such means exposes him openly; so Jarchi and other Jewish Rabbins; but Kimchi's father interprets the stumbling block of prosperity in this world (u): or rather the punishment of sin is meant, as Kimchi himself observes; and the Septuagint renders it "torment"; since this follows up on his turning from righteousness, and committing sin; and seems to be explained by the next clause:
he shall die; the second death:
because thou hast not given him warning: of the dreadful evil of apostasy, and the sad estate of apostates, and the danger they are in, their last estate being worse than the first:
he shall die in his sin; of apostasy, and for it, being never to be recovered and brought to repentance:
and his righteousness which he hath done shall not be remembered; according to the "Keri" or marginal reading it is, "his righteousnesses"; all his works of righteousness which he hath done; and which reading is followed by the Targum, Septuagint, Vulgate Latin, and the eastern versions; these shall not be remembered, neither in this world nor in that to come; no account shall be taken of them, nor shall they be reckoned as a righteousness unto him:
but his blood will I require at thine hand; See Gill on Ezek 3:18.
(u) Vid. T. Bab. Yoma, fol. 86. 2.
John Wesley
3:20 I Lay - Permit it to be laid before him. He shall - Perish in his sin. Remembered - Shall not be profitable to him; "he that apostatizes is the worst of men, because he falls from known ways of goodness and holiness."
Robert Jamieson, A. R. Fausset and David Brown
3:20 righteous . . . turn from . . . righteousness--not one "righteous" as to the root and spirit of regeneration (Ps 89:33; Ps 138:8; Is 26:12; Is 27:3; Jn 10:28; Phil 1:6), but as to its outward appearance and performances. So the "righteous" (Prov 18:17; Mt 9:13). As in Ezek 3:19 the minister is required to lead the wicked to good, so in Ezek 3:20 he is to confirm the well-disposed in their duty.
commit iniquity--that is, give himself up wholly to it (1Jn 3:8-9), for even the best often fall, but not wilfully and habitually.
I lay a stumbling-block--not that God tempts to sin (Jas 1:13-14), but God gives men over to judicial blindness, and to their own corruptions (Ps 9:16-17; Ps 94:23) when they "like not to retain God in their knowledge" (Rom 1:24, Rom 1:26); just as, on the contrary, God makes "the way of the righteous plain" (Prov 4:11-12; Prov 15:19), so that they do "not stumble." CALVIN refers "stumbling-block" not to the guilt, but to its punishment; "I bring ruin on him." The former is best. Ahab, after a kind of righteousness (3Kings 21:27-29), relapsed and consulted lying spirits in false prophets; so God permitted one of these to be his "stumbling-block," both to sin and its corresponding punishment (3Kings 22:21-23).
his blood will I require-- (Heb 13:17).
3:213:21: Ապա եթէ դու զգուշացուցանիցես զարդարն զի մի՛ մեղիցէ, արդարն կելով կեցցէ. զի դու զգուշացուցեր նմա. եւ դու զանձն քո ապրեցուսցե՛ս[12340]։ Բ [12340] Բազումք. Ապա թէ զգուշացուսցես զարդարն։
21 Ապա եթէ դու զգուշացնես արդարին, որ նա մեղք չգործի, արդարն ապրելով պիտի ապրի, որովհետեւ զգուշացրել ես նրան. դու էլ քեզ պիտի փրկես»:
21 Իսկ եթէ դուն այն արդարը զգուշացնես, որպէս զի մեղք չգործէ ու եթէ անիկա մեղք չգործէ, անիկա անշուշտ պիտի ապրի խրատ մտիկ ընելուն համար ու դուն քու հոգիդ ազատած պիտի ըլլաս»։
Ապա եթէ դու զգուշացուցանիցես զարդարն զի մի՛ մեղիցէ արդարն[62] կելով կեցցէ, զի դու զգուշացուցեր նմա. եւ դու զանձն քո ապրեցուսցես:

3:21: Ապա եթէ դու զգուշացուցանիցես զարդարն զի մի՛ մեղիցէ, արդարն կելով կեցցէ. զի դու զգուշացուցեր նմա. եւ դու զանձն քո ապրեցուսցե՛ս[12340]։ Բ
[12340] Բազումք. Ապա թէ զգուշացուսցես զարդարն։
21 Ապա եթէ դու զգուշացնես արդարին, որ նա մեղք չգործի, արդարն ապրելով պիտի ապրի, որովհետեւ զգուշացրել ես նրան. դու էլ քեզ պիտի փրկես»:
21 Իսկ եթէ դուն այն արդարը զգուշացնես, որպէս զի մեղք չգործէ ու եթէ անիկա մեղք չգործէ, անիկա անշուշտ պիտի ապրի խրատ մտիկ ընելուն համար ու դուն քու հոգիդ ազատած պիտի ըլլաս»։
zohrab-1805▾ eastern-1994▾ western am▾
3:213:21 Если же ты будешь вразумлять праведника, чтобы праведник не согрешил, и он не согрешит, то и он жив будет, потому что был вразумлен, и ты спас душу твою.
3:21 σὺ συ you δὲ δε though; while ἐὰν εαν and if; unless διαστείλῃ διαστελλω enjoin; distinctly command τῷ ο the δικαίῳ δικαιος right; just τοῦ ο the μὴ μη not ἁμαρτεῖν αμαρτανω sin καὶ και and; even αὐτὸς αυτος he; him μὴ μη not ἁμάρτῃ αμαρτανω sin ὁ ο the δίκαιος δικαιος right; just ζωῇ ζωη life; vitality ζήσεται ζαω live; alive ὅτι οτι since; that διεστείλω διαστελλω enjoin; distinctly command αὐτῷ αυτος he; him καὶ και and; even σὺ συ you τὴν ο the σεαυτοῦ σεαυτου of yourself ψυχὴν ψυχη soul ῥύσῃ ρυομαι rescue
3:21 וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you כִּ֧י kˈî כִּי that הִזְהַרְתֹּ֣ו hizhartˈô זהר warn צַדִּ֗יק ṣaddˈîq צַדִּיק just לְ lᵊ לְ to בִלְתִּ֥י viltˌî בֵּלֶת failure חֲטֹ֛א ḥᵃṭˈō חטא miss צַדִּ֖יק ṣaddˌîq צַדִּיק just וְ wᵊ וְ and ה֣וּא hˈû הוּא he לֹא־ lō- לֹא not חָטָ֑א ḥāṭˈā חטא miss חָיֹ֤ו ḥāyˈô חיה be alive יִֽחְיֶה֙ yˈiḥyeh חיה be alive כִּ֣י kˈî כִּי that נִזְהָ֔ר nizhˈār זהר warn וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you אֶֽת־ ʔˈeṯ- אֵת [object marker] נַפְשְׁךָ֥ nafšᵊḵˌā נֶפֶשׁ soul הִצַּֽלְתָּ׃ ס hiṣṣˈaltā . s נצל deliver
3:21. si autem tu adnuntiaveris iusto ut non peccet iustus et ille non peccaverit vivens vivet quia adnuntiasti ei et tu animam tuam liberastiBut if thou warn the just man, that the just may not sin, and he doth not sin: living he shall live, because thou hast warned him, and thou hast delivered thy soul.
21. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he took warning; and thou hast delivered thy soul.
3:21. Nevertheless if thou warn the righteous [man], that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.
3:21. But if you announce to the just man, so that the just man may not sin, and he does not sin, then he shall certainly live, because you have announced to him. And you will have delivered your own soul.”
Nevertheless if thou warn the righteous [man], that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul:

3:21 Если же ты будешь вразумлять праведника, чтобы праведник не согрешил, и он не согрешит, то и он жив будет, потому что был вразумлен, и ты спас душу твою.
3:21
σὺ συ you
δὲ δε though; while
ἐὰν εαν and if; unless
διαστείλῃ διαστελλω enjoin; distinctly command
τῷ ο the
δικαίῳ δικαιος right; just
τοῦ ο the
μὴ μη not
ἁμαρτεῖν αμαρτανω sin
καὶ και and; even
αὐτὸς αυτος he; him
μὴ μη not
ἁμάρτῃ αμαρτανω sin
ο the
δίκαιος δικαιος right; just
ζωῇ ζωη life; vitality
ζήσεται ζαω live; alive
ὅτι οτι since; that
διεστείλω διαστελλω enjoin; distinctly command
αὐτῷ αυτος he; him
καὶ και and; even
σὺ συ you
τὴν ο the
σεαυτοῦ σεαυτου of yourself
ψυχὴν ψυχη soul
ῥύσῃ ρυομαι rescue
3:21
וְ wᵊ וְ and
אַתָּ֞ה ʔattˈā אַתָּה you
כִּ֧י kˈî כִּי that
הִזְהַרְתֹּ֣ו hizhartˈô זהר warn
צַדִּ֗יק ṣaddˈîq צַדִּיק just
לְ lᵊ לְ to
בִלְתִּ֥י viltˌî בֵּלֶת failure
חֲטֹ֛א ḥᵃṭˈō חטא miss
צַדִּ֖יק ṣaddˌîq צַדִּיק just
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
לֹא־ lō- לֹא not
חָטָ֑א ḥāṭˈā חטא miss
חָיֹ֤ו ḥāyˈô חיה be alive
יִֽחְיֶה֙ yˈiḥyeh חיה be alive
כִּ֣י kˈî כִּי that
נִזְהָ֔ר nizhˈār זהר warn
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
אֶֽת־ ʔˈeṯ- אֵת [object marker]
נַפְשְׁךָ֥ nafšᵊḵˌā נֶפֶשׁ soul
הִצַּֽלְתָּ׃ ס hiṣṣˈaltā . s נצל deliver
3:21. si autem tu adnuntiaveris iusto ut non peccet iustus et ille non peccaverit vivens vivet quia adnuntiasti ei et tu animam tuam liberasti
But if thou warn the just man, that the just may not sin, and he doth not sin: living he shall live, because thou hast warned him, and thou hast delivered thy soul.
3:21. Nevertheless if thou warn the righteous [man], that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.
3:21. But if you announce to the just man, so that the just man may not sin, and he does not sin, then he shall certainly live, because you have announced to him. And you will have delivered your own soul.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: стих не выдерживает параллелизма с 19: в такой степени, как 20: с 18. Даны следующие возможности: а) пророк не вразумляет, и согрешающий (беззаконник или праведник) погибает; b) пророк вразумляет, но его не слушают; с) пророк вразумляет и его слушают; по отношению к грешнику допускаются а и b, по отношению к праведнику а и с, понятно, почему. - “То и он жив будет… и ты спас душу свою”. “Ты приобрел сразу две жизни: себе и ему” (блаж. Феодорит). “И себя, и нас спасаете, когда оставляете беззаконие; и себя, и вас спасаем, когда не молчим о том, что нехорошо” (св. Григорий Двоеслов).
Albert Barnes: Notes on the Bible - 1834
3:21
The repetition of the word "righteous" is to be noted. There seems to be an intimation that sin is alien to the character of a "righteous" man. Compare Jo1 3:7-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: if thou: Mat 24:24, Mat 24:25; Act 20:31; Co1 4:14, Co1 10:12; Gal 1:6-10, Gal 5:2-7; Eph 4:17-21, Eph 5:5, Eph 5:6; Col 1:28, Col 3:5-8; Th1 4:6-8, Th1 5:14; Tit 2:15; Jo1 3:6-9; Rev 3:19
he shall: Eze 3:20; Psa 19:11; Pro 9:9, Pro 17:10; Gal 2:11-13; Jam 5:20
also: Eze 3:19; Ti1 4:16
John Gill
3:21 Nevertheless, if thou warn the righteous man,.... Every righteous man, that is so in a judgment of charity, whether truly righteous or not, which the event shows; who should be warned not to trust in their own righteousness, but to depend on the righteousness of Christ; that they be careful to maintain good works, to avoid sin, and live holy lives and conversations, as follows:
that the righteous sin not; not that there is any just man that does good, and sins not; the best of men are often sinning in thought, word, or deed; but he is to be warned that he does not continue in sin, and lead a sinful coups of life; which is contrary to his character, and to his faith in Christ for righteousness, which is attended with good works:
and he doth not sin; the warning and exhortation given him having so good an effect, through the power of divine grace, as to be a means of preserving him from a vain conversation:
he shall surely live; spiritually and comfortably now, and eternally hereafter:
because he is warned; that being a means, and with the divine blessing taking effect:
also thou hast delivered thy soul; See Gill on Ezek 3:19.
3:223:22: Եւ եղեւ ՚ի վերայ իմ անդ ձեռն Տեառն, եւ ասէ ցիս. Արի՛ եւ ե՛լ դու ՚ի դաշտ անդր, եւ ա՛նդ խօսեցա՛յց ընդ քեզ[12341]։ [12341] Օրինակ մի աստէն կարգէ վերնագիր. Տեսիլ երկրորդ։ Ոմանք. Արի՛ ել դու... եւ անդ խօսեսցի ընդ քեզ։
22 Այնտեղ Տիրոջ ձեռքն ինձ վրայ հանգչեց, ու նա ասաց ինձ. «Վե՛ր կաց, դու էլ այն դաշտը ելի՛ր, այնտեղ քեզ հետ խօսելու եմ»:
22 Հոն Տէրոջը ձեռքը իմ վրաս եղաւ ու ինծի ըսաւ. «Ե՛լ, դա՛շտը գնա ու հոն քեզի հետ պիտի խօսիմ»։
Եւ եղեւ ի վերայ իմ անդ ձեռն Տեառն, եւ ասէ ցիս. Արի եւ ել դու ի դաշտ անդր, եւ անդ խօսեցայց ընդ քեզ:

3:22: Եւ եղեւ ՚ի վերայ իմ անդ ձեռն Տեառն, եւ ասէ ցիս. Արի՛ եւ ե՛լ դու ՚ի դաշտ անդր, եւ ա՛նդ խօսեցա՛յց ընդ քեզ[12341]։
[12341] Օրինակ մի աստէն կարգէ վերնագիր. Տեսիլ երկրորդ։ Ոմանք. Արի՛ ել դու... եւ անդ խօսեսցի ընդ քեզ։
22 Այնտեղ Տիրոջ ձեռքն ինձ վրայ հանգչեց, ու նա ասաց ինձ. «Վե՛ր կաց, դու էլ այն դաշտը ելի՛ր, այնտեղ քեզ հետ խօսելու եմ»:
22 Հոն Տէրոջը ձեռքը իմ վրաս եղաւ ու ինծի ըսաւ. «Ե՛լ, դա՛շտը գնա ու հոն քեզի հետ պիտի խօսիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:223:22 И была на мне там рука Господа, и Он сказал мне: встань и выйди в поле, и Я буду говорить там с тобою.
3:22 καὶ και and; even ἐγένετο γινομαι happen; become ἐπ᾿ επι in; on ἐμὲ εμε me χεὶρ χειρ hand κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even ἔξελθε εξερχομαι come out; go out εἰς εις into; for τὸ ο the πεδίον πεδιον and; even ἐκεῖ εκει there λαληθήσεται λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you
3:22 וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be עָלַ֛י ʕālˈay עַל upon שָׁ֖ם šˌām שָׁם there יַד־ yaḏ- יָד hand יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to ק֥וּם qˌûm קום arise צֵא֙ ṣˌē יצא go out אֶל־ ʔel- אֶל to הַ ha הַ the בִּקְעָ֔ה bbiqʕˈā בִּקְעָה valley וְ wᵊ וְ and שָׁ֖ם šˌām שָׁם there אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak אֹותָֽךְ׃ ʔôṯˈāḵ אֵת [object marker]
3:22. et facta est super me manus Domini et dixit ad me surgens egredere in campum et ibi loquar tecumAnd the hand of the Lord was upon me, and he said to me: Rise and go forth into the plain, and there I will speak to thee.
22. And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee.
3:22. And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee.
3:22. And the hand of the Lord was over me. And he said to me: “Rise up, and go out to the plain, and there I will speak with you.”
And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee:

3:22 И была на мне там рука Господа, и Он сказал мне: встань и выйди в поле, и Я буду говорить там с тобою.
3:22
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐπ᾿ επι in; on
ἐμὲ εμε me
χεὶρ χειρ hand
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
ἔξελθε εξερχομαι come out; go out
εἰς εις into; for
τὸ ο the
πεδίον πεδιον and; even
ἐκεῖ εκει there
λαληθήσεται λαλεω talk; speak
πρὸς προς to; toward
σέ σε.1 you
3:22
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
עָלַ֛י ʕālˈay עַל upon
שָׁ֖ם šˌām שָׁם there
יַד־ yaḏ- יָד hand
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
ק֥וּם qˌûm קום arise
צֵא֙ ṣˌē יצא go out
אֶל־ ʔel- אֶל to
הַ ha הַ the
בִּקְעָ֔ה bbiqʕˈā בִּקְעָה valley
וְ wᵊ וְ and
שָׁ֖ם šˌām שָׁם there
אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak
אֹותָֽךְ׃ ʔôṯˈāḵ אֵת [object marker]
3:22. et facta est super me manus Domini et dixit ad me surgens egredere in campum et ibi loquar tecum
And the hand of the Lord was upon me, and he said to me: Rise and go forth into the plain, and there I will speak to thee.
3:22. And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee.
3:22. And the hand of the Lord was over me. And he said to me: “Rise up, and go out to the plain, and there I will speak with you.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23. Повторение Ховарского видения, столь величественного и исключительного через такой короткий промежуток времени (сейчас или очень скоро после откровения III:16, как показывает отсутствие даты в 22: ст. при наличности ее в 16; во всяком случае менее года; ср. 1, 2, и VIII:1) могло быть вызвано продолжающейся нерешительностью пророка начать свое служение в виду основательно ожидаемой им бесплодности его. Несправедливо предполагают, что после откровения III:16: и д. пророк начал свою проповедь, но вынужден был замолчать, почему в III:25-27: ему дается новая программа; если б это было, почему бы и не сказать об этом и оставлять между 21: и 22: ст. “зияющую дыру” (Бертолет). Если для разъяснения некоторых недоумений, порожденных в пророке призывною речью, достаточно было внутреннего откровения (III:16-21), то для фактического введения пророка в его служение и для сообщения ему подробной и точной инструкции для деятельности нужно было внешнее откровение, новое явление Божие. - “Выйди в поле” - в целях уединения, которое требовалось для видения. “Поле” точнее с евр. “равнина”, окружавшая холм, на котором расположен был Тел-Авив. - “Там стояла слава Господня”. Следовательно, пророк застал ее уже там, а на Ховаре она явилась, пришла к пророку; точно также в следующем видении VIII-XI гл. пророк застает уже ее в храме. Сойдя на землю, Бог как бы не оставляет ее еще доселе и до событий VIII-XI гл. “Стояла” показывает, что под славой Господней разумеется все явление, а не например, Сидящий на престоле; на тоже указывают и следующие слова: “как слава, которую я видел при реке Ховар”, явление повторилось перед пророком во всей полноте. Хотя не исключена возможность и того, что “слава Господня” употреблено здесь в узком смысле - о Человеческом Образе, виденном на Ховаре: 1) выражение не так решительно, как в XLIII:3; 2) повторение всего явления здесь не было так необходимо, как в VIII-XI гл. и в XLIII; 3) здесь нужен был только Образ Господа, как в VIII:2. Упоминание о Ховаре показывает, что эта река протекала не близ Тел-Авива.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. 23 Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face. 24 Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. 25 But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: 26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. 27 But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.
After all this large and magnificent discovery which God had made of himself to the prophet, and the full instructions he had given him how to deal with those to whom he sent him with an ample commission, we should have expected presently to see him preaching the word of God to a great congregation of Israel; but here we find it quite otherwise. his work here, at first, seems not at all proportionable to the pomp of his call.
I. We have him here retired for further learning. By his unwillingness to go it should seem as if he were not so thoroughly convinced as he might have been of the ability of him that sent him to bear him out; and therefore, to encourage him against the difficulties he foresaw, God will favour him with another vision of his glory, which (if any thing) would put life into him and animate him for his work. In order for this, God calls him out to the plain (v. 22) and there he will have some talk with him. See and admire the condescension of God in conversing thus familiarly with a man, a son of man, a poor captive, nay, with a sinful man, who, when God sent him went in bitterness of spirit, and was at this time out of humour with his work. And let us own ourselves for ever indebted to the mediation of Christ for this blessed intercourse and communion between God and man, between heaven and earth. See here the benefit of solitude, and how much it befriends contemplation. It is very comfortable to be alone with God, withdrawn from the word for converse with him, to hear from him, to speak to him; and a good man will say that he is never less along than when thus alone. Ezekiel went forth into the plain more willingly than he went among those of the captivity (v. 15); for those that know what it is to have communion with God cannot but prefer that before any converse with this world, especially such as is commonly met with. He went out into the plain, and there he saw the same vision that he had seen by the river of Chebar; for God is not tied to places. Note, Those who follow God shall meet with his consolations, wherever they go. God called him out to talk with him, but did more than that: he showed him his glory, v. 23. We are not now to expect such visions, but we must own that we have a favour done us no way inferior if we so by faith behold the glory of the Lord as to be changed into the same image, by the Spirit of the Lord; and this honour have all his saints. Praise you the Lord, 2 Cor. iii. 18.
II. We have him here restrained from further teaching for the present. When he saw the glory of the Lord he fell on his face, being struck with an awe of God's majesty and a dread of his displeasure; but the Spirit entered into him to raise him up, and then he recovered himself and got upon his feet and heard what the Spirit whispered to him, which is very surprising. One would have expected now that God would send him directly to the chief place of concourse, would give him favour in the eyes of his brethren, and make him and his message acceptable to them, that he would have a wider door of opportunity opened to him and that God would give him a door of utterance to open his mouth boldly; but what is here said to him is the reverse of all this.
1. Instead of sending him to a public assembly, he orders him to confine himself to his own lodgings: Go, shut thyself within thy house, v. 24. He was not willing to appear in public, and, when he did, the people did not regard him, nor show him the respect he deserved, and as a just rebuke both to him and them, to him for his shyness of them and to them for their coldness towards him, God forbids him to appear in public. Note, Our choice is often made our punishment; and it is a righteous thing with God to remove teachers into corners when they, or their people, or both, grow indifferent to solemn assemblies. Ezekiel must shut up himself, some think, to give a sign of the besieging of Jerusalem, in which the people should be closely shut up as he was in his house, and which he speaks of in the next chapter. He must shut himself within his house, that he might receive further discoveries of the mind of God and might abundantly furnish himself with something to say to the people when he went abroad. We find that the elders of Judah visited him and sat before him sometimes in his house (ch. viii. 1), to be witnesses of his ecstasies; but it was not till ch. xi. 25 that he spoke to those of the captivity all the things that the Lord had shown him. Note, Those that are called to preach must find time to study, and a great deal of time too, must often shut themselves up in their houses, that they may give attendance to reading and meditation, and so their profiting may appear to all.
2. Instead of securing him an interest in the esteem and affections of those to whom he sent him he tells him that they shall put bands upon him and bind him (v. 25), either (1.) As a criminal. They shall bind him in order to the further punishing of him as a disturber of the peace; though they were themselves sent into bondage in Babylon for persecuting the prophets, yet there they continue to persecute them. Or, rather, (2.) As a distracted man. They would go about to bind him as one beside himself; for to that they imputed his violent motions in his raptures. The captains asked Jehu, Wherefore came this mad fellow unto thee? Festus said to Paul, Thou art beside thyself; and so the Jews said of our Lord Jesus, Mark iii. 21. Perhaps this was the reason why he must keep within doors, because otherwise they would bind him, under pretence of his being mad, and therefore he must not go out among them. Justly are prophets forbidden to go to those that will abuse them.
3. Instead of opening his lips that his mouth might show forth God's praise, God silence him, made his tongue cleave to the roof of his mouth, so that he was dumb for a considerable time, v. 26. The pious captives in Babylon used this imprecation upon themselves, that, if they should forget Jerusalem, there tongue might cleave to the roof of their mouth, Ps. cxxxvii. 6. Ezekiel remembers Jerusalem more than any of them, and yet his tongue cleaves to the roof of his mouth, and he that can speak best is forbidden to speak at all; and the reason given is because they are a rebellious house to whom he is sent, and they are not worthy to have him for a reprover. He shall not give them instructions and admonitions, for they are lost and thrown away upon them. He is before commanded to speak boldly to them because they are most rebellious (ch. ii. 7); but, since that proves to no purpose, he is now for that reason enjoined silence and shall not speak at all to them. Note, Those whose hearts are hardened against conviction are justly deprived of the mans of conviction. Why should not the reprovers be dumb, if, after long trials, it be found that the reproved resolve to be deaf? If Ephraim be joined to idols, let him alone. Thou shalt be dumb, and not be a reprover, implying that unless he were dumb he would be reproving; if he could speak at all, he would witness against the wickedness of the wicked. But when God speaks with him, and designs to speak by him, he will open his mouth, v. 27. Note, Though God's prophets may be silenced awhile, there will come a time when God will give them the opening of the mouth again. And, when God speaks to his ministers, he not only opens their ears to hear what he says, but opens their mouth to return an answer. Moses, who had a veil on his face when he went down to the people, took it off when he went up again to God, Exod. xxxiv. 34.
4. Instead of giving him assurance of success when he should at any time speak to the people, he here leaves the matter very doubtful, and Ezekiel must not perplex and disquiet himself about it, but let it be as it will. He that hears, let him hear, and he is welcome to the comfort of it; let him hear, and his soul shall live; but he that forbears, let him forbear at his peril, and take what comes. If thou scornest, thou alone shalt bear it; neither God nor his prophet shall be any losers by it; but the prophet shall be rewarded for his faithfulness in reproving the sinner, and God will have the glory of his justice in condemning him for not taking the reproof.
Adam Clarke: Commentary on the Bible - 1831
3:22: Arise, go forth into the plain - Into a place remote from observation and noise; a place where the glory of God might have sufficient room to manifest itself, that the prophet might see all its movements distinctly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: the hand: Eze 3:14, Eze 1:3, Eze 37:1
Arise: Eze 8:4; Act 9:6
Carl Friedrich Keil and Franz Delitzsch
3:22
Introduction to the first prophetic announcement. - Ezek 3:22. And there came upon me there the hand of Jehovah, and He said to me, Up! go into the valley, there will I speak to thee. Ezek 3:23. And I arose, and went into the valley: and, lo, there stood the glory of Jehovah, like the glory which I had seen at the river Chebar: and I fell upon my face. Ezek 3:24. And spirit came into me, and placed me on my feet, and He spake with me, and said to me, Go, and shut thyself in thy house. - הבּקעה is, without doubt, the valley situated near Tel-abib. Ezekiel is to go out from the midst of the exiles - where, according to Ezek 3:15, he had found himself-into the valley, because God will reveal Himself to him only in solitude. When he had complied with this command, there appears to him there the glory of Jehovah, in the same form in which it had appeared to him at the Chaboras (Ezekiel 1:4-28); before it he falls, a second time, on his face; but is also, as on the first occasion, again raised to his feet, cf. 1:28-2:2. Hereupon the Lord commands him to shut himself up in his house - which doubtless he inhabited in Tel-Abib - not probably "as a sign of his future destiny," as a realistic explanation of the words, "Thou canst not walk in their midst (Ezek 3:25); they will prevent thee by force from freely exercising thy vocation in the midst of the people." For in that case the "shutting of himself up in the house" would be an arbitrary identification with the "binding with fetters" (Ezek 3:25); and besides, the significance of the address ואתּה בן אדם, and its repetition in Ezek 4:1 and Ezek 5:1, would be misconceived. For as in Ezek 4:1 and Ezek 5:1 there are introduced with this address the principal parts of the duty which Ezekiel was to perform, so the proper divine instruction may also first begin with the same in Ezek 3:25; consequently the command "to shut himself up in his house" can only have the significance of a preliminary divine injunction, without possessing any significance in itself; but only "serve as a means for carrying out what the prophet is commissioned to do in the following chapters" (Kliefoth), i.e., can only mean that he is to perform in his own house what is commanded him in Ezekiel 4 and 5, or that he is not to leave his house during their performance. More can hardly be sought in this injunction, nor can it at all be taken to mean that, having shut himself up from others in his house, he is to allow no one to approach him; but only that he is not to leave his dwelling. For, according to Ezek 4:3, the symbolical representation of the siege of Jerusalem is to be a sign for the house of Israel; and according to Ezek 4:12, Ezekiel is, during this symbolical action, to bake his bread before their eyes. From this it is seen that his contemporaries might come to him and observe his proceedings.
Ezek 3:25-27
The general divine instructions. - Ezek 3:25. And thou, son of man, lo, they will lay cords upon thee, and bind thee therewith, so that thou canst not go out into their midst. Ezek 3:26. And I shall make thy tongue cleave to thy palate, that thou mayest be dumb, and mayest not serve them as a reprover: for they are a stiff-necked generation. Ezek 3:27. But when I speak to thee, I will open thy mouth, that thou mayest say to them, Thus sayeth the Lord Jehovah, Let him who wishes to hear, hear, and let him who neglects, neglect (to hear): for they are a stiff necked generation. - The meaning of this general injunction depends upon the determination of the subject in נתנוּ, Ezek 3:25. Most expositors think of the prophet's countrymen, who are to bind him with cords so that he shall not be able to leave his house. The words ולא תצא appear to support this, as the suffix in בּתוכם indisputably refers to his countrymen. But this circumstance is by no means decisive; while against this view is the twofold difficulty - firstly, that a binding of the prophet with cords by his countrymen is scarcely reconcilable with what he performs in Ezekiel 4 and 5; secondly, of hostile attacks by the exiles upon the prophet there is not a trace to be discovered in the entire remainder of the book. The house of Israel is indeed repeatedly described as a stiff-necked race, as hardened and obdurate towards God's word; but any embitterment of feeling against the prophet, which should have risen so far as to bind him, or even to make direct attempts to prevent him from exercising his prophetic calling, can, after what is related in Ezek 33:30-33 regarding the position of the people towards him, hardly be imagined. Further, the binding and fettering of the prophet is to be regarded as of the same kind with the cleaving of his tongue to his jaws, so that he should be silent and not speak (Ezek 3:26). It is God, however, who suspends this dumbness over him; and according to Ezek 4:8, it is also God who binds him with cords, so that he cannot stir from one side to the other. The demonstrative power of the latter passage is not to be weakened by the objection that it is a passage of an altogether different kind, and the connection altogether different (Hvernick). For the complete difference between the two passages would first have to be proved. The object, indeed, of the binding of the prophet in Ezek 4:8 is different from that in our verse. Here it is to render it impossible for the prophet to go out of the house; in Ezek 4:8, it is to prevent him from moving from one side to the other. But the one object does not exclude the other; both statements coincide, rather, in the general thought that the prophet must adapt himself entirely to the divine will - not only not leave the house, but lie also for 390 days upon one side without turning. - We might rather, with Kliefoth, understand Ezek 4:8 to mean that God accomplished the binding of the prophet by human instruments - viz. that He caused him to be bound by foreigners (Ezek 3:25). But this supposition also would only be justified, if either the sense of the words in Ezek 3:25, or other good reasons, pronounced in favour of the view that it was the exiles who had bound the prophet. But as this is not the case, so we are not at liberty to explain the definite נתתּי, "I lay on" (Ezek 4:8), according to the indefinite נתנוּ, "they lay on," or "one lays on" (Ezek 3:25); but must, on the contrary, understand our verse in accordance with Ezek 4:8, and (with Hitzig) think of heavenly powers as the subject to נתנוּ - as in Job 7:3; Dan 4:28; Lk 12:20 - without, in so doing, completely identifying the declaration in our verse with that in Lk 4:8, as if in the latter passage only that was brought to completion which had been here (Lk 3:25) predicted. If, however, the binding of the prophet proceeds from invisible powers, the expression is not to be understood literally - of a binding with material cords; - but God binds him by a spiritual power, so that he can neither leave his house nor go forth to his countrymen, nor, at a later time (Ezek 4:8), change the position prescribed to him. This is done, however, not to prevent the exercise of his vocation, but, on the contrary, to make him fitted for the successful performance of the work commanded him. He is not to quit his house, nor enter into fellowship and intercourse with his exiled countrymen, that he may show himself, by separation from them, to be a prophet and organ of the Lord. On the same grounds he is also (Ezek 3:26, Ezek 3:27) to keep silence, and not even correct them with words, but only to speak when God opens his mount for that purpose; to remain, moreover, unconcerned whether they listen to his words or not (cf. Ezek 2:4, Ezek 2:7). He is to do both of these things, because his contemporaries are a stiff-necked race; cf. Ezek 3:9 and Ezek 2:5, Ezek 2:7. That he may not speak from any impulse of his own, God will cause his tongue to cleave to his jaws, so that he cannot speak; cf. Ps 137:6. "That the prophet is to refrain from all speech - even from the utterance of the words given him by God - will, on the one hand, make the divine words which he utters appear the more distinctly as such; while, on the other, be an evidence to his hearers of the silent sorrow with which he is filled by the contents of the divine word, and with which they also ought justly to be filled" (Kliefoth).
This state of silence, according to which he is only then to speak when God opened his mouth for the utterance of words which were to be given him, is, indeed, at first imposed upon the prophet - as follows from the relation of Ezek 3:25-27 to Ezekiel 4 and 5 - only for the duration of the period Ezek 3:25 to Ezek 5:17, or rather Ezek 7:27. But the divine injunction extends, as Kliefoth has rightly recognised, still further on - over the whole period up to the fulfilment of his prophecies of threatening by the destruction of Jerusalem. This appears especially from this, that in Ezek 24:27 and Ezek 33:22 there is an undeniable reference to the silence imposed upon him in our verse, and with reference to which it is said, that when the messenger should bring back the news of the fall of Jerusalem, his mouth should be opened and he should be no longer dumb. The reference in Ezek 24:27 and in Ezek 33:22 to the verse before us has been observed by most expositors; but several of them would limit the silence of the prophet merely to the time which lies between Ezekiel 24 and Ezek 33:21. This is quite arbitrary, as neither in Ezekiel 24 nor in Ezekiel 33 is silence imposed upon him; but in both chapters it is only stated that he should no longer be dumb after the receipt of the intelligence that Jerusalem had been destroyed by the Chaldeans. The supposition of Schmieder, moreover, is untenable, that the injunction of Ezek 3:25 refers to the turning-point in the prophet's office, which commenced on the day when the siege of Jerusalem actually began. For although this day forms a turning-point in the prophetic activity of Ezekiel, in so far as he on it announced to the people for the last time the destruction of Jerusalem, and then spake no more to Israel until the occurrence of this event, yet it is not said in Ezek 24:27 that he was then to be dumb from that day onwards. The hypothesis then only remains, that what was imposed and enjoined on the prophet, in Ezek 3:26 and Ezek 3:27, should remain in force for the whole period from the commencement of his prophetic activity to the receipt of the news of the fall of Jerusalem, by the arrival of a messenger on the banks of the Chaboras. Therewith is also connected the position of this injunction at the head of the first prophecy delivered to him (not at his call), if only the contents and importance of this oracle be understood and recognised, that it embraces not merely the siege of Jerusalem, but also the capture and destruction of the city, and the dispersion of the people among the heathen - consequently contains in nuce all that Ezekiel had to announce to the people down to the occurrence of this calamity, and which, in all the divine words from Ezek 6:1-14 to Ezekiel 24, he had again and again, though only in different ways, actually announced. If all the discourses down to Ezekiel 24 are only further expositions and attestations of the revelation of God in Ezekiel 4 and 5, then the behaviour which was enjoined on him at the time of this announcement was to be maintained during all following discourses of similar contents. Besides, for a correct appreciation of the divine precept in Ezek 3:26 and Ezek 3:27, it is also to be noticed that the prophet is not to keep entire silence, except when God inspires him to speak; but that his keeping silence is explained to men, that he is to be to his contemporaries no אישׁ, "no reprover," and consequently will place their sins before them to no greater extent, and in no other way, than God expressly directs him. Understood in this way, the silence is in contradiction neither with the words of God communicated in Ezek 6:1-14 to 24, nor with the predictions directed against foreign nations in Ezekiel 25-33, several of which fall within the time of the siege of Jerusalem. Cf. with this the remark upon Ezek 24:27 and Ezek 33:22.
Geneva 1599
3:22 And the (m) hand of the LORD was there upon me; and he said to me, Arise, go forth into the plain, and I will there talk with thee.
(m) That is, the Spirit of prophecy.
John Gill
3:22 And the hand of the Lord was there upon me,.... At Telabib, Ezek 3:15. The Targum interprets "the hand of the Lord" of the spirit of prophecy, which remained upon him there; but it seems to design a fresh impulse of the Spirit, a powerful emotion of the split upon his spirit, stirring up to attention to what might be said unto him:
and he said unto me; the same glorious Person, the Lord Christ, described in Ezek 1:26;
arise, go forth into the plain; or "the valley" (w); the Arabic version renders it, "the desert"; a solitary place, free from noise and hurry, and from the company and conversation of men; and so more fit for retirement and contemplation, and for attention to divine orders. What plain this was is not certain; Kimchi thinks it was the plain in which Babel was built, and where the Lord showed the prophet what he had in his providence done in this place formerly, in confounding the languages of men, and causing their devices to cease;
and I will there talk with thee; when alone, sedate, and composed; so God sometimes brings his people into a low and humble state and condition, into the valley of humility, and there grants them communion with himself; see Hos 2:14; perhaps the allusion to a custom among the Jews of revealing secrets to others in fields and deserts, and such like solitary places; see Gen 31:4 (x).
(w) "in istam convallem", Junius & Tremellius, Polanus, "in vallem", Vatablus, Coeceius; "in vallem, quasi fissum locum", Starckius. (x) Vid. Menasseh Ben Israel, Spes Israelis, p. 110.
John Wesley
3:22 There - At Tel - abib. Go forth - Withdraw from the multitude.
Robert Jamieson, A. R. Fausset and David Brown
3:22 hand of the Lord-- (Ezek 1:3).
go . . . into the plain--in order that he might there, in a place secluded from unbelieving men, receive a fresh manifestation of the divine glory, to inspirit him for his trying work.
3:233:23: Յարեայ եւ ելի ՚ի դաշտ անդր. եւ ահա իջեալ կային անդ փառքն Տեառն, իբրեւ զտեսիլն եւ զփառսն՝ զոր տեսի առ ափն Քոբար գետոյ. եւ անկայ ՚ի վերայ երեսաց իմոց։
23 Վեր կացայ ելայ այն դաշտը: Ահա այնտեղ էր իջել Տիրոջ փառքը, ինչպէս այն տեսիլքն ու փառքը, որ տեսել էի Քոբար գետի ափին: Երեսս ի վայր ընկայ:
23 Ես ելայ, դաշտը գացի եւ ահա հոն կայներ էր Տէրոջը փառքը՝ Քոբար գետին քով տեսնուած փառքին պէս ու ես երեսիս վրայ ինկայ։
Յարեայ եւ ելի ի դաշտ անդր. եւ ահա իջեալ կային անդ փառքն Տեառն, իբրեւ [63]զտեսիլն եւ`` զփառսն զոր տեսի առ ափն Քոբար գետոյ. եւ անկայ ի վերայ երեսաց իմոց:

3:23: Յարեայ եւ ելի ՚ի դաշտ անդր. եւ ահա իջեալ կային անդ փառքն Տեառն, իբրեւ զտեսիլն եւ զփառսն՝ զոր տեսի առ ափն Քոբար գետոյ. եւ անկայ ՚ի վերայ երեսաց իմոց։
23 Վեր կացայ ելայ այն դաշտը: Ահա այնտեղ էր իջել Տիրոջ փառքը, ինչպէս այն տեսիլքն ու փառքը, որ տեսել էի Քոբար գետի ափին: Երեսս ի վայր ընկայ:
23 Ես ելայ, դաշտը գացի եւ ահա հոն կայներ էր Տէրոջը փառքը՝ Քոբար գետին քով տեսնուած փառքին պէս ու ես երեսիս վրայ ինկայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:233:23 И встал я, и вышел в поле; и вот, там стояла слава Господня, как слава, которую видел я при реке Ховаре; и пал я на лице свое.
3:23 καὶ και and; even ἀνέστην ανιστημι stand up; resurrect καὶ και and; even ἐξῆλθον εξερχομαι come out; go out εἰς εις into; for τὸ ο the πεδίον πεδιον and; even ἰδοὺ ιδου see!; here I am ἐκεῖ εκει there δόξα δοξα glory κυρίου κυριος lord; master εἱστήκει ιστημι stand; establish καθὼς καθως just as / like ἡ ο the ὅρασις ορασις appearance; vision καὶ και and; even καθὼς καθως just as / like ἡ ο the δόξα δοξα glory ἣν ος who; what εἶδον οραω view; see ἐπὶ επι in; on τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the Χοβαρ χοβαρ and; even πίπτω πιπτω fall ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine
3:23 וָ wā וְ and אָקוּם֮ ʔāqûm קום arise וָ wā וְ and אֵצֵ֣א ʔēṣˈē יצא go out אֶל־ ʔel- אֶל to הַ ha הַ the בִּקְעָה֒ bbiqʕˌā בִּקְעָה valley וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold שָׁ֤ם šˈām שָׁם there כְּבֹוד־ kᵊvôḏ- כָּבֹוד weight יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עֹמֵ֔ד ʕōmˈēḏ עמד stand כַּ ka כְּ as † הַ the כָּבֹ֕וד kkāvˈôḏ כָּבֹוד weight אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָאִ֖יתִי rāʔˌîṯî ראה see עַל־ ʕal- עַל upon נְהַר־ nᵊhar- נָהָר stream כְּבָ֑ר kᵊvˈār כְּבָר Kebar וָ wā וְ and אֶפֹּ֖ל ʔeppˌōl נפל fall עַל־ ʕal- עַל upon פָּנָֽי׃ pānˈāy פָּנֶה face
3:23. et surgens egressus sum in campum et ecce ibi gloria Domini stabat quasi gloria quam vidi iuxta fluvium Chobar et cecidi in faciem meamAnd I rose up, and went forth into the plain: and behold the glory of the Lord stood there, like the glory which I saw by the river Chobar: and I fell upon my face.
23. Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river Chebar: and I fell on my face.
3:23. Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.
3:23. And I rose up, and I went out to the plain. And behold, the glory of the Lord was standing there, like the glory that I saw beside the river Chebar. And I fell upon my face.
Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face:

3:23 И встал я, и вышел в поле; и вот, там стояла слава Господня, как слава, которую видел я при реке Ховаре; и пал я на лице свое.
3:23
καὶ και and; even
ἀνέστην ανιστημι stand up; resurrect
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
εἰς εις into; for
τὸ ο the
πεδίον πεδιον and; even
ἰδοὺ ιδου see!; here I am
ἐκεῖ εκει there
δόξα δοξα glory
κυρίου κυριος lord; master
εἱστήκει ιστημι stand; establish
καθὼς καθως just as / like
ο the
ὅρασις ορασις appearance; vision
καὶ και and; even
καθὼς καθως just as / like
ο the
δόξα δοξα glory
ἣν ος who; what
εἶδον οραω view; see
ἐπὶ επι in; on
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
Χοβαρ χοβαρ and; even
πίπτω πιπτω fall
ἐπὶ επι in; on
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
3:23
וָ וְ and
אָקוּם֮ ʔāqûm קום arise
וָ וְ and
אֵצֵ֣א ʔēṣˈē יצא go out
אֶל־ ʔel- אֶל to
הַ ha הַ the
בִּקְעָה֒ bbiqʕˌā בִּקְעָה valley
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
שָׁ֤ם šˈām שָׁם there
כְּבֹוד־ kᵊvôḏ- כָּבֹוד weight
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עֹמֵ֔ד ʕōmˈēḏ עמד stand
כַּ ka כְּ as
הַ the
כָּבֹ֕וד kkāvˈôḏ כָּבֹוד weight
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָאִ֖יתִי rāʔˌîṯî ראה see
עַל־ ʕal- עַל upon
נְהַר־ nᵊhar- נָהָר stream
כְּבָ֑ר kᵊvˈār כְּבָר Kebar
וָ וְ and
אֶפֹּ֖ל ʔeppˌōl נפל fall
עַל־ ʕal- עַל upon
פָּנָֽי׃ pānˈāy פָּנֶה face
3:23. et surgens egressus sum in campum et ecce ibi gloria Domini stabat quasi gloria quam vidi iuxta fluvium Chobar et cecidi in faciem meam
And I rose up, and went forth into the plain: and behold the glory of the Lord stood there, like the glory which I saw by the river Chobar: and I fell upon my face.
3:23. Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.
3:23. And I rose up, and I went out to the plain. And behold, the glory of the Lord was standing there, like the glory that I saw beside the river Chebar. And I fell upon my face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:23: A fresh Rev_elation of the glory of the Lord, to impress upon Ezekiel another characteristic of his mission. Now he is to learn that there is "a time to be silent" as well as "a time to speak," and that both are appointed by God. This represents forcibly the authoritative character and divine origin of the utterances of the Hebrew prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: the glory: Eze 1:4, Eze 1:28, Eze 9:3, Eze 10:18; Num 16:19, Num 16:42; Act 7:55
river: Eze 1:1-3
and I fell: Eze 1:28; Dan 8:17, Dan 10:8, Dan 10:9; Rev 1:17, Rev 4:10, Rev 5:8, Rev 5:14
Geneva 1599
3:23 Then I arose, and went forth into the plain: and, behold, the (n) glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.
(n) Meaning, the vision of the cherubims and the wheels.
John Gill
3:23 Then I arose and went forth into the plain,.... He was obedient to the heavenly vision, which was owing to the hand of the Lord being upon him; the power of the Spirit and grace of God influences and engages to obedience; he went forth where he was ordered, though he knew not what would be said to him, or what he should see there:
and, behold, the glory of the Lord stood there; the glorious Person described in Ezek 1:26;
as the glory which I saw by the river of Chebar; Ezek 1:1; which vision was repeated for greater certainty, and to confirm the prophecies delivered to him, and to encourage him in the performance of his office:
and I fell on my face; as he did before, when he first saw this glorious object, Ezek 1:28.
John Wesley
3:23 As the glory - We are not now to expect such visions. But we have a favour done us nothing inferior, if we by faith behold the glory of the Lord, so as to be changed into the same image. And this honour have all his saints.
Robert Jamieson, A. R. Fausset and David Brown
3:23 glory of the Lord-- (Ezek 1:28).
3:243:24: Եւ եկն ՚ի վերայ իմ Հոգի, եւ կացոյց ՚ի վերայ ոտից իմոց. եւ խօսեցա՛ւ ընդ իս՝ եւ ասէ. Մո՛ւտ եւ արգելի՛ր ՚ի մէջ տան քոյ[12342]։ [12342] Ոմանք. ՚Ի վերայ իմ Ոգի, եւ կացոյց զիս ՚ի վերայ ոտից։
24 Եւ Հոգին եկաւ վրաս ու ինձ ոտքերիս վրայ կանգնեցրեց: Խօսեց հետս ու ասաց.
24 Հոգին իմ վրաս եկաւ ու զիս ոտքի կանգնեցուց եւ ինծի հետ խօսեցաւ ու ըսաւ. «Գնա՛, տունդ պահուըտէ։
Եւ եկն ի վերայ իմ Հոգի, եւ կացոյց զիս ի վերայ ոտից իմոց, եւ խօսեցաւ ընդ իս եւ ասէ. Մուտ եւ արգելիր ի մէջ տան քո:

3:24: Եւ եկն ՚ի վերայ իմ Հոգի, եւ կացոյց ՚ի վերայ ոտից իմոց. եւ խօսեցա՛ւ ընդ իս՝ եւ ասէ. Մո՛ւտ եւ արգելի՛ր ՚ի մէջ տան քոյ[12342]։
[12342] Ոմանք. ՚Ի վերայ իմ Ոգի, եւ կացոյց զիս ՚ի վերայ ոտից։
24 Եւ Հոգին եկաւ վրաս ու ինձ ոտքերիս վրայ կանգնեցրեց: Խօսեց հետս ու ասաց.
24 Հոգին իմ վրաս եկաւ ու զիս ոտքի կանգնեցուց եւ ինծի հետ խօսեցաւ ու ըսաւ. «Գնա՛, տունդ պահուըտէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:243:24 И вошел в меня дух, и поставил меня на ноги мои, и Он говорил со мною, и сказал мне: иди и запрись в доме твоем.
3:24 καὶ και and; even ἦλθεν ερχομαι come; go ἐπ᾿ επι in; on ἐμὲ εμε me πνεῦμα πνευμα spirit; wind καὶ και and; even ἔστησέν ιστημι stand; establish με με me ἐπὶ επι in; on πόδας πους foot; pace μου μου of me; mine καὶ και and; even ἐλάλησεν λαλεω talk; speak πρός προς to; toward με με me καὶ και and; even εἶπέν επω say; speak μοι μοι me εἴσελθε εισερχομαι enter; go in καὶ και and; even ἐγκλείσθητι εγκλειω in μέσῳ μεσος in the midst; in the middle τοῦ ο the οἴκου οικος home; household σου σου of you; your
3:24 וַ wa וְ and תָּבֹא־ ttāvō- בוא come בִ֣י vˈî בְּ in ר֔וּחַ rˈûₐḥ רוּחַ wind וַ wa וְ and תַּעֲמִדֵ֖נִי ttaʕᵃmiḏˌēnî עמד stand עַל־ ʕal- עַל upon רַגְלָ֑י raḡlˈāy רֶגֶל foot וַ wa וְ and יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak אֹתִי֙ ʔōṯˌî אֵת [object marker] וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to בֹּ֥א bˌō בוא come הִסָּגֵ֖ר hissāḡˌēr סגר close בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst בֵּיתֶֽךָ׃ bêṯˈeḵā בַּיִת house
3:24. et ingressus est in me spiritus et statuit me super pedes meos et locutus est mihi et dixit ad me ingredere et includere in medio domus tuaeAnd the spirit entered into me, and set me upon my feet: and he spoke to me, and said to me: Go in; and shut thyself up in the midst of thy house.
24. Then the spirit entered into me, and set me upon my feet; and he spake with me, and said unto me, Go, shut thyself within thine house.
3:24. Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house.
3:24. And the Spirit entered into me, and set me upon my feet. And he spoke to me, and he said to me: “Enter and enclose yourself in the midst of your house.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house:

3:24 И вошел в меня дух, и поставил меня на ноги мои, и Он говорил со мною, и сказал мне: иди и запрись в доме твоем.
3:24
καὶ και and; even
ἦλθεν ερχομαι come; go
ἐπ᾿ επι in; on
ἐμὲ εμε me
πνεῦμα πνευμα spirit; wind
καὶ και and; even
ἔστησέν ιστημι stand; establish
με με me
ἐπὶ επι in; on
πόδας πους foot; pace
μου μου of me; mine
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρός προς to; toward
με με me
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
εἴσελθε εισερχομαι enter; go in
καὶ και and; even
ἐγκλείσθητι εγκλειω in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
3:24
וַ wa וְ and
תָּבֹא־ ttāvō- בוא come
בִ֣י vˈî בְּ in
ר֔וּחַ rˈûₐḥ רוּחַ wind
וַ wa וְ and
תַּעֲמִדֵ֖נִי ttaʕᵃmiḏˌēnî עמד stand
עַל־ ʕal- עַל upon
רַגְלָ֑י raḡlˈāy רֶגֶל foot
וַ wa וְ and
יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak
אֹתִי֙ ʔōṯˌî אֵת [object marker]
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
בֹּ֥א bˌō בוא come
הִסָּגֵ֖ר hissāḡˌēr סגר close
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
בֵּיתֶֽךָ׃ bêṯˈeḵā בַּיִת house
3:24. et ingressus est in me spiritus et statuit me super pedes meos et locutus est mihi et dixit ad me ingredere et includere in medio domus tuae
And the spirit entered into me, and set me upon my feet: and he spoke to me, and said to me: Go in; and shut thyself up in the midst of thy house.
3:24. Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house.
3:24. And the Spirit entered into me, and set me upon my feet. And he spoke to me, and he said to me: “Enter and enclose yourself in the midst of your house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Бог дает пророку самые неожиданные и не могшие не показаться странными и самому пророку (потому, между прочим, и потребовалось новое явление Бога ему) наставления о первых шагах его на его поприще. Иезекииль не должен подобно своим великим предшественникам ходить по стогнам и улицам с грозными речами, не должен входить с ними в дома знатных и бедных; пусть он спокойно сидит у себя дома. Что “запрись в доме” нужно понимать так, а не в узком и собственном смысле, видно из VIII:1; XIV:1: и из непосредственно следующих за этим повелением 4: символических действий, которые, чтобы они имели смысл, должны были видеть хотя случайные посетители пророка. Заключение пророка в доме должно было иметь срок, указанный в 27: ст., такой же, как его безмолвие, и так же, как последнее, не могло быть безусловным. Этим заключением можно было испытать, как по отношению к пророку будут вести себя его соотечественники. Блаж. Иероним в заключении в связанности пророка узами (ст. 25) видит уже 1-ое символическое действие, указывающее на осаду Иерусалима. Но I-III гл. целиком, как видно из III:26-27, посвящены, в качестве введения к книге, описанию призвания пророка вообще к пророческому служению.
Adam Clarke: Commentary on the Bible - 1831
3:24: The spirit - said unto me, Go, shut thyself within thine house - Hide thyself for the present. The reason is immediately subjoined.
Albert Barnes: Notes on the Bible - 1834
3:24: "Shut" in the privacy of his own chamber he is to receive a message from Yahweh. This "shutting up," however, and the "bands" (Eze 3:25, used figuratively) were signs of the manner in which Ezekiel's countrymen would close their ears, hindering him as far as in them lay from delivering the message of the Lord.
With this verse commences a series of symbolic actions enjoined to the prophet in order to foretell the coming judgments of Jerusalem Ezek. 4; 5. Generally speaking symbolic actions were either literal and public, or figurative and private. In the latter case they impressed upon the prophet's mind the truth which he was to enforce upon others by the description of the action as by a figure. Difficulties have arisen, because interpreters have not chosen to recognize the figurative as well as the literal mode of prophesying. Hence, some, who would have all literal, have had to accept the most strange and unnecessary actions as real; while others, who would have all figurative, have had arbitrarily to explain away the most plain historical statement. There may be a difference of opinion as to which class one or other figure may belong; but after all, the determination is not important, the whole value of the parabolic figure residing in the lesson which it is intended to convey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: the spirit: Eze 2:2, Eze 37:10; Dan 10:8-10, Dan 10:19
Go: Eze 4:1-4
Geneva 1599
3:24 Then the spirit entered into me, and (o) set me upon my feet, and spoke with me, and said to me, Go, (p) shut thyself within thy house.
(o) Read (Jer 2:2).
(p) Signifying that not only would he not profit, but they would grievously trouble and afflict him.
John Gill
3:24 Then the spirit entered into me,.... Again; the Spirit of God, that was in the wheels and living creatures: see Ezek 2:2;
and set me upon my feet; as he had done before, when in the same prostrate condition, Ezek 2:2;
and spake with me; either the Spirit that entered into him, and set him upright; or rather the Lord Christ, the glory of the Lord that stood where he was, and appeared to him:
and said unto me, go, shut thyself within thine house: this was not said ironically, but in earnest; and the reason either was, because the people were not fit for reproof and correction, as Jarchi thinks, being a rebellious people; or that the prophet might receive further instructions, and have all the words of his prophecy delivered to him, before he began to prophesy. Some think this shutting up was an emblem of the siege of Jerusalem. It may seem strange that the prophet should be bid to go into the plain, where the Lord promised to talk with him; and this is all that is said to him, to go home, and shut himself up in his house: but it should be observed, that this was not the only thing for which he went into the plain: he was to have, and had, a fresh view of the glory of the Lord, and of the vision he had before, for the further confirmation of him; besides, this moving him from place to place, before he prophesied, might be partly to try his faith, and partly to preserve him from the violence of the people; who, had he delivered his message at once, might have been so provoked, as to have fallen upon him, and destroyed him; as well as to prepare them to receive his prophecies with more respect and reverence, when they saw he did not rashly, and at once, deliver them out to them.
John Wesley
3:24 Shut - To foresignify the shutting up of the Jews in Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
3:24 set me upon my feet--having been previously prostrate and unable to rise until raised by the divine power.
shut thyself within . . . house--implying that in the work he had to do, he must look for no sympathy from man but must be often alone with God and draw his strength from Him [FAIRBAIRN]. "Do not go out of thy house till I reveal the future to thee by signs and words," which God does in the following chapters, down to the eleventh. Thus a representation was given of the city shut up by siege [GROTIUS]. Thereby God proved the obedience of His servant, and Ezekiel showed the reality of His call by proceeding, not through rash impulse, but by the directions of God [CALVIN].
3:253:25: Եւ դու որդի մարդոյ, ահաւադիկ տուեալ են ՚ի վերայ քո կապանք, եւ կապեսցեն զքեզ նոքօք. եւ ո՛չ ելցես ՚ի միջոյ նոցա[12343]։ [12343] Յօրինակին պակասէր. ՚Ի վերայ քո կապանք։
25 «Մտի՛ր ու փակուի՛ր քո տանը: Մարդո՛ւ որդի, ահա քեզ վրայ կապանքներ են դրուած, ու քեզ դեռ կապելու են դրանցով. եւ դու դուրս չես գալու դրանց միջից:
25 Ու դո՛ւն, որդի՛ մարդոյ, ահա քու վրադ կապեր պիտի դնեն, անոնցմով քեզ պիտի կապեն, որպէս զի չկարենաս մարդոց մէջ ելլել։
Եւ դու, որդի մարդոյ, ահաւադիկ տուեալ են ի վերայ քո կապանք, եւ կապեսցեն զքեզ նոքօք. եւ ոչ ելցես [64]ի միջոյ նոցա:

3:25: Եւ դու որդի մարդոյ, ահաւադիկ տուեալ են ՚ի վերայ քո կապանք, եւ կապեսցեն զքեզ նոքօք. եւ ո՛չ ելցես ՚ի միջոյ նոցա[12343]։
[12343] Յօրինակին պակասէր. ՚Ի վերայ քո կապանք։
25 «Մտի՛ր ու փակուի՛ր քո տանը: Մարդո՛ւ որդի, ահա քեզ վրայ կապանքներ են դրուած, ու քեզ դեռ կապելու են դրանցով. եւ դու դուրս չես գալու դրանց միջից:
25 Ու դո՛ւն, որդի՛ մարդոյ, ահա քու վրադ կապեր պիտի դնեն, անոնցմով քեզ պիտի կապեն, որպէս զի չկարենաս մարդոց մէջ ելլել։
zohrab-1805▾ eastern-1994▾ western am▾
3:253:25 И ты, сын человеческий, вот, возложат на тебя узы, и свяжут тебя ими, и не будешь ходить среди них.
3:25 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἰδοὺ ιδου see!; here I am δέδονται διδωμι give; deposit ἐπὶ επι in; on σὲ σε.1 you δεσμοί δεσμος bond; confinement καὶ και and; even δήσουσίν δεω bind; tie σε σε.1 you ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not ἐξέλθῃς εξερχομαι come out; go out ἐκ εκ from; out of μέσου μεσος in the midst; in the middle αὐτῶν αυτος he; him
3:25 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind הִנֵּ֨ה hinnˌē הִנֵּה behold נָתְנ֤וּ nāṯᵊnˈû נתן give עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon עֲבֹותִ֔ים ʕᵃvôṯˈîm עֲבֹת rope וַֽ wˈa וְ and אֲסָר֖וּךָ ʔᵃsārˌûḵā אסר bind בָּהֶ֑ם bāhˈem בְּ in וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֵצֵ֖א ṯēṣˌē יצא go out בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
3:25. et tu fili hominis ecce data sunt super te vincula et ligabunt te in eis et non egredieris in medio eorumAnd thou, O son of man, behold they shall put bands upon thee, and they shall bind thee with them: and thou shalt not go forth from the midst of them.
25. But thou, son of man, behold, they shall lay bands upon thee, and shall bind thee with them, and thou shalt not go out among them:
3:25. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them:
3:25. And as for you, son of man, behold: they shall put chains upon you and bind you with them. And you shall not go out from their midst.
But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them:

3:25 И ты, сын человеческий, вот, возложат на тебя узы, и свяжут тебя ими, и не будешь ходить среди них.
3:25
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
ἰδοὺ ιδου see!; here I am
δέδονται διδωμι give; deposit
ἐπὶ επι in; on
σὲ σε.1 you
δεσμοί δεσμος bond; confinement
καὶ και and; even
δήσουσίν δεω bind; tie
σε σε.1 you
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
ἐξέλθῃς εξερχομαι come out; go out
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
αὐτῶν αυτος he; him
3:25
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
הִנֵּ֨ה hinnˌē הִנֵּה behold
נָתְנ֤וּ nāṯᵊnˈû נתן give
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
עֲבֹותִ֔ים ʕᵃvôṯˈîm עֲבֹת rope
וַֽ wˈa וְ and
אֲסָר֖וּךָ ʔᵃsārˌûḵā אסר bind
בָּהֶ֑ם bāhˈem בְּ in
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תֵצֵ֖א ṯēṣˌē יצא go out
בְּ bᵊ בְּ in
תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
3:25. et tu fili hominis ecce data sunt super te vincula et ligabunt te in eis et non egredieris in medio eorum
And thou, O son of man, behold they shall put bands upon thee, and they shall bind thee with them: and thou shalt not go forth from the midst of them.
3:25. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them:
3:25. And as for you, son of man, behold: they shall put chains upon you and bind you with them. And you shall not go out from their midst.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Чтобы пророку лучше, и легче выполнить это заключение в доме, тяжелое для человека с общественной инициативой (особенно восточного), Бог хочет связать его. Как показывает IV:8, эта связанность доходила по временам до того, что пророк не мог перевернуться с бока на бок. Речь очевидно о настоящем онемении, параличном состоянии тела пророка, захватившем и язык (ст. 26).

“Возложат свяжут” очевидно безличные выражения, логическое подлежащее которых - небесная, сила; но замечательно, что в след. стихе - о языке - уже личный оборот; LXX имеют и здесь личный, но страдательный оборот: “се дашася на тя узы”. “Эти узы может быть возложены были и видимым образом на пророка в видении” (Мальдонат). Все выражение слишком решительно для следующего понимания: “злоба и упорство соотечественников пророка будет как бы узами, связанный которыми он не будет допущен к свободному действию в прохождении своего служения” (Трошон).
Adam Clarke: Commentary on the Bible - 1831
3:25: They shall put bands upon thee - Thy countrymen will rise up against thee; and, to prevent thy prophesying, will confine thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: Eze 4:8; Mar 3:21; Joh 21:18; Act 9:16, Act 20:23, Act 21:11-13
John Gill
3:25 But thou, O son of man, behold, they shall put bands upon thee,.... Or, "bands shall be put upon thee"; either visionally, or really; not by angels, but by the Jews, who, taking the prophet for a madman by his motions and gestures; would bind him, and keep him within doors: or figuratively this may be understood of the sins of the people, their rebellion and obstinacy, which hindered the prophet from prophesying among them as yet; and so this is observed to conciliate his mind to the divine order, to shut up himself for a while in his own house, and be silent: or else by these bonds may be meant the divine order itself, which restrained him from doing his office as yet. So the Targum,
"behold, I have appointed the words of my mouth upon thee, as a band of ropes with which they bind;''
and shall bind thee with them; which some think is emblematical of the Jews being bound by the Chaldeans:
and thou shall not go out among them; to converse with them, or prophesy unto them. The Septuagint version renders it, "shall not go out from the midst of them"; as if he should be taken out of his own house by the Jews, and be bound by them, and kept among them, and not able to get away from them; but it is to be understood of his being bound in his own house, and not able to go out of that to them; and may signify, that in like manner the Jews should not be able to go out of Jerusalem when besieged by the Chaldeans.
John Wesley
3:25 Not go - Thou shalt be straitly confined.
Robert Jamieson, A. R. Fausset and David Brown
3:25 put bands upon thee--not literally, but spiritually, the binding, depressing influence which their rebellious conduct would exert on his spirit. Their perversity, like bands, would repress his freedom in preaching; as in 2Cor 6:12, Paul calls himself "straitened" because his teaching did not find easy access to them. Or else, it is said to console the prophet for being shut up; if thou wert now at once to announce God's message, they would rush on thee and bind them with "bands" [CALVIN].
3:263:26: Եւ զլեզու քո կապեցից ՚ի քի՛մս քո, եւ եղիջիր դու հա՛մր. եւ ո՛չ եղիցիս դու նոցա իբրեւ զայր մի յանդիմանիչ, զի տուն դառնացողա՛ց են։
26 Լեզուդ էլ կապելու եմ քո քիմքին, ու համր ես լինելու: Դու նրանց համար յանդիմանող մի մարդ չես լինելու, որովհետեւ նրանք դառնացնողների տուն են:
26 Քու լեզուդ քու քիմքիդ պիտի փակցնեմ ու համր պիտի ըլլաս եւ պիտի չկրնաս զանոնք յանդիմանել, վասն զի անոնք ապստամբներու տուն են։
Եւ զլեզու քո կապեցից ի քիմս քո, եւ եղիջիր դու համր. եւ ոչ եղիցիս դու նոցա իբրեւ զայր մի յանդիմանիչ, զի տուն դառնացողաց են:

3:26: Եւ զլեզու քո կապեցից ՚ի քի՛մս քո, եւ եղիջիր դու հա՛մր. եւ ո՛չ եղիցիս դու նոցա իբրեւ զայր մի յանդիմանիչ, զի տուն դառնացողա՛ց են։
26 Լեզուդ էլ կապելու եմ քո քիմքին, ու համր ես լինելու: Դու նրանց համար յանդիմանող մի մարդ չես լինելու, որովհետեւ նրանք դառնացնողների տուն են:
26 Քու լեզուդ քու քիմքիդ պիտի փակցնեմ ու համր պիտի ըլլաս եւ պիտի չկրնաս զանոնք յանդիմանել, վասն զի անոնք ապստամբներու տուն են։
zohrab-1805▾ eastern-1994▾ western am▾
3:263:26 И язык твой Я прилеплю к гортани твоей, и ты онемеешь, и не будешь обличителем их, ибо они мятежный дом.
3:26 καὶ και and; even τὴν ο the γλῶσσάν γλωσσα tongue σου σου of you; your συνδήσω συνδεω connect; bind together καὶ και and; even ἀποκωφωθήσῃ αποκωφοομαι and; even οὐκ ου not ἔσῃ ειμι be αὐτοῖς αυτος he; him εἰς εις into; for ἄνδρα ανηρ man; husband ἐλέγχοντα ελεγχω convict; question διότι διοτι because; that οἶκος οικος home; household παραπικραίνων παραπικραινω exasperate ἐστίν ειμι be
3:26 וּ û וְ and לְשֹֽׁונְךָ֙ lᵊšˈônᵊḵā לָשֹׁון tongue אַדְבִּ֣יק ʔaḏbˈîq דבק cling, cleave to אֶל־ ʔel- אֶל to חִכֶּ֔ךָ ḥikkˈeḵā חֵךְ palate וְ wᵊ וְ and נֶֽאֱלַ֔מְתָּ nˈeʔᵉlˈamtā אלם bind וְ wᵊ וְ and לֹא־ lō- לֹא not תִֽהְיֶ֥ה ṯˈihyˌeh היה be לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man מֹוכִ֑יחַ môḵˈîₐḥ יכח reprove כִּ֛י kˈî כִּי that בֵּ֥ית bˌêṯ בַּיִת house מְרִ֖י mᵊrˌî מְרִי rebellion הֵֽמָּה׃ hˈēmmā הֵמָּה they
3:26. et linguam tuam adherescere faciam palato tuo et eris mutus nec quasi vir obiurgans quia domus exasperans estAnd I will make thy tongue stick fast to the roof of thy mouth, and thou shalt be dumb, and not as a man that reproveth: because they are a provoking house.
26. and I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.
3:26. And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they [are] a rebellious house.
3:26. And I will cause your tongue to adhere to the roof of your mouth. And you will be mute, not like a man who reproaches. For they are a provoking house.
And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they [are] a rebellious house:

3:26 И язык твой Я прилеплю к гортани твоей, и ты онемеешь, и не будешь обличителем их, ибо они мятежный дом.
3:26
καὶ και and; even
τὴν ο the
γλῶσσάν γλωσσα tongue
σου σου of you; your
συνδήσω συνδεω connect; bind together
καὶ και and; even
ἀποκωφωθήσῃ αποκωφοομαι and; even
οὐκ ου not
ἔσῃ ειμι be
αὐτοῖς αυτος he; him
εἰς εις into; for
ἄνδρα ανηρ man; husband
ἐλέγχοντα ελεγχω convict; question
διότι διοτι because; that
οἶκος οικος home; household
παραπικραίνων παραπικραινω exasperate
ἐστίν ειμι be
3:26
וּ û וְ and
לְשֹֽׁונְךָ֙ lᵊšˈônᵊḵā לָשֹׁון tongue
אַדְבִּ֣יק ʔaḏbˈîq דבק cling, cleave to
אֶל־ ʔel- אֶל to
חִכֶּ֔ךָ ḥikkˈeḵā חֵךְ palate
וְ wᵊ וְ and
נֶֽאֱלַ֔מְתָּ nˈeʔᵉlˈamtā אלם bind
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִֽהְיֶ֥ה ṯˈihyˌeh היה be
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
מֹוכִ֑יחַ môḵˈîₐḥ יכח reprove
כִּ֛י kˈî כִּי that
בֵּ֥ית bˌêṯ בַּיִת house
מְרִ֖י mᵊrˌî מְרִי rebellion
הֵֽמָּה׃ hˈēmmā הֵמָּה they
3:26. et linguam tuam adherescere faciam palato tuo et eris mutus nec quasi vir obiurgans quia domus exasperans est
And I will make thy tongue stick fast to the roof of thy mouth, and thou shalt be dumb, and not as a man that reproveth: because they are a provoking house.
3:26. And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they [are] a rebellious house.
3:26. And I will cause your tongue to adhere to the roof of your mouth. And you will be mute, not like a man who reproaches. For they are a provoking house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27. В отличие от прежних пророков, не умолкавших в своих обличениях нечестия, проповедь Иезекииля, по крайней мере на первых порах, будет немая. Для этой цели язык пророка и физически будет бездействовать (м. б. периодическая немота), служа поразительным знамением безполезности для народа пророческих обличений. Опыт показал, что упорство народа обличениями нельзя сломать; нужно ждать, пока оно сломлено будет другим, более решительным способом - падением Иерусалима, после которого лишь откроются уста пророка (XXXIII:21-22). До этого же времени уста пророка будут открываться только для передачи прямых и, вероятно, особенно нужных откровений Божиих, именно обличений (III:17: и д.). Что пророк не безмолвствовал совсем и до падения Иерусалима, показывают XI:25; XIV:4. Но после этого события пророк мог свободно, а не по воле лишь Божией владеть языком своим, и самые пророческие речи полились у него обильнее, не по исключительным лишь поводам, не для обличений лишь; с того времени начинаются утешительные речи его.
Adam Clarke: Commentary on the Bible - 1831
3:26: I will make thy tongue cleave to the roof of thy mouth - I will not give thee any message to deliver to them. They are so rebellious, it is useless to give them farther warning.
Albert Barnes: Notes on the Bible - 1834
3:26: And I will make - Rather, Then will I "make." One action is the consequence of the other. Because the people would silence the prophet, God to punish them will close his mouth (compare Isa 6:9; Mat 13:14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: I will: Eze 24:27; Psa 51:15, Psa 137:6; Jer 1:17; Luk 1:20-22
and shalt: Psa 36:11, Psa 36:12; Lam 2:9; Hos 4:17; Amo 5:10, Amo 8:11, Amo 8:12; Mic 3:6, Mic 3:7
a reprover: Heb. a man reproving
for: Eze 2:3-8; Isa 1:2
Geneva 1599
3:26 And I will make thy tongue (q) cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they [are] a rebellious house.
(q) Which declares the terrible plague of the Lord, when God stops the mouths of his ministers and that all such are the rods of his vengeance that do it.
John Gill
3:26 And I will make thy tongue cleave to the roof of thy mouth,
that thou shall be dumb,.... Which is to be understood not literally, as if he was really struck dumb, as Zechariah was; see Ezek 4:9; but that such silence should be charged upon him by the Lord, that he should be as if his tongue cleaved to the roof of his mouth, as Kimchi interprets it, and as if he was a dumb man: and so the Septuagint version renders it, "I will bind thy tongue"; lay an embargo upon it, that is, it shall be silent; and this sense is confirmed by what follows:
and shall not be to them a reprover; which was in judgment to them, and a giving them up to their own hearts' lusts; for, though reproofs were disagreeable to them, and they chose to be without them, yet they were necessary for them, and might have been useful to them; but they provoking the Lord, he takes away his word from them, and commands his prophet to be silent, and let them alone, to go on in their sins without control; which was a sore judgment upon them:
for they are a rebellious house; See Gill on Ezek 2:5.
John Wesley
3:26 I - I will make thee as dumb as if thy tongue clave to the roof of thy mouth.
Robert Jamieson, A. R. Fausset and David Brown
3:26 I will make my tongue . . . dumb--Israel had rejected the prophets; therefore God deprives Israel of the prophets and of His word--God's sorest judgment (1Kings 7:2; Amos 8:11-12).
3:273:27: Եւ յորժամ խօսիցիմ ընդ քեզ՝ բա՛ց զբերան քո, եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Ադոնայի Տէր Տէր. Որ լսելոցն է՝ լուիցէ, եւ որ արհամարհելոցն՝ արհամարհեսցէ. քանզի տուն դառնացողա՛ց են[12344]։[12344] Բազումք. Բացից զբերան քո... որ լսելոցն իցէ լուիցէ... արհամարհելոցն իցէ արհա՛՛։
27 Ու երբ հետդ խօսեմ, բաց եմ անելու քո բերանը, եւ դու ասելու ես նրանց. “Այսպէս է ասում Ամենակալ Տէր Աստուածը”: Ով որ լսելու է, թող լսի, իսկ ով որ արհամարհելու է, թող արհամարհի, քանի որ նրանք դառնացնողների տուն են»:
27 Բայց երբ ես քեզի հետ խօսիմ, քու բերանդ պիտի բանամ ու անոնց պիտի ըսես. ‘Տէր Եհովան այսպէս կ’ըսէ’։ Լսողը թող լսէ ու զանց ընողը թող զանց ընէ. վասն զի անոնք ապստամբներու տուն են»։
Եւ յորժամ խօսիցիմ ընդ քեզ, բացից զբերան քո, եւ ասասցես ցնոսա. Այսպէս ասէ Ադոնայի Տէր [65]Տէր. Որ լսելոցն իցէ` լուիցէ, եւ որ արհամարհելոցն իցէ` արհամարհեսցէ. քանզի տուն դառնացողաց են:

3:27: Եւ յորժամ խօսիցիմ ընդ քեզ՝ բա՛ց զբերան քո, եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Ադոնայի Տէր Տէր. Որ լսելոցն է՝ լուիցէ, եւ որ արհամարհելոցն՝ արհամարհեսցէ. քանզի տուն դառնացողա՛ց են[12344]։
[12344] Բազումք. Բացից զբերան քո... որ լսելոցն իցէ լուիցէ... արհամարհելոցն իցէ արհա՛՛։
27 Ու երբ հետդ խօսեմ, բաց եմ անելու քո բերանը, եւ դու ասելու ես նրանց. “Այսպէս է ասում Ամենակալ Տէր Աստուածը”: Ով որ լսելու է, թող լսի, իսկ ով որ արհամարհելու է, թող արհամարհի, քանի որ նրանք դառնացնողների տուն են»:
27 Բայց երբ ես քեզի հետ խօսիմ, քու բերանդ պիտի բանամ ու անոնց պիտի ըսես. ‘Տէր Եհովան այսպէս կ’ըսէ’։ Լսողը թող լսէ ու զանց ընողը թող զանց ընէ. վասն զի անոնք ապստամբներու տուն են»։
zohrab-1805▾ eastern-1994▾ western am▾
3:273:27 А когда Я буду говорить с тобою, тогда открою уста твои, и ты будешь говорить им: > кто хочет слушать, слушай; а кто не хочет слушать, не слушай: ибо они мятежный дом.
3:27 καὶ και and; even ἐν εν in τῷ ο the λαλεῖν λαλεω talk; speak με με me πρὸς προς to; toward σὲ σε.1 you ἀνοίξω ανοιγω open up τὸ ο the στόμα στομα mouth; edge σου σου of you; your καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the ἀκούων ακουω hear ἀκουέτω ακουω hear καὶ και and; even ὁ ο the ἀπειθῶν απειθεω obstinate ἀπειθείτω απειθεω obstinate διότι διοτι because; that οἶκος οικος home; household παραπικραίνων παραπικραινω exasperate ἐστίν ειμι be
3:27 וּֽ ˈû וְ and בְ vᵊ בְּ in דַבְּרִ֤י ḏabbᵊrˈî דבר speak אֹֽותְךָ֙ ʔˈôṯᵊḵā אֵת [object marker] אֶפְתַּ֣ח ʔeftˈaḥ פתח open אֶת־ ʔeṯ- אֵת [object marker] פִּ֔יךָ pˈîḵā פֶּה mouth וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֑ה [yᵊhôˈih] יְהוָה YHWH הַ ha הַ the שֹּׁמֵ֤עַ׀ ššōmˈēₐʕ שׁמע hear יִשְׁמָע֙ yišmˌāʕ שׁמע hear וְ wᵊ וְ and הֶ he הַ the חָדֵ֣ל׀ ḥāḏˈēl חָדֵל ceasing יֶחְדָּ֔ל yeḥdˈāl חדל cease כִּ֛י kˈî כִּי that בֵּ֥ית bˌêṯ בַּיִת house מְרִ֖י mᵊrˌî מְרִי rebellion הֵֽמָּה׃ ס hˈēmmā . s הֵמָּה they
3:27. cum autem locutus fuero tibi aperiam os tuum et dices ad eos haec dicit Dominus Deus qui audit audiat et qui quiescit quiescat quia domus exasperans estBut when I shall speak to thee, I will open thy mouth, and thou shalt say to them: Thus saith the Lord God: He that heareth, let him hear: and he that forbeareth, let him forbear: for they are a provoking house.
27. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD: He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.
3:27. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they [are] a rebellious house.
3:27. But when I will speak to you, I will open your mouth, and you shall say to them: ‘Thus says the Lord God.’ Whoever is listening, let him hear. And whoever is quieted, let him be quieted. For they are a provoking house.”
But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they [are] a rebellious house:

3:27 А когда Я буду говорить с тобою, тогда открою уста твои, и ты будешь говорить им: <<так говорит Господь Бог!>> кто хочет слушать, слушай; а кто не хочет слушать, не слушай: ибо они мятежный дом.
3:27
καὶ και and; even
ἐν εν in
τῷ ο the
λαλεῖν λαλεω talk; speak
με με me
πρὸς προς to; toward
σὲ σε.1 you
ἀνοίξω ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
ἀκούων ακουω hear
ἀκουέτω ακουω hear
καὶ και and; even
ο the
ἀπειθῶν απειθεω obstinate
ἀπειθείτω απειθεω obstinate
διότι διοτι because; that
οἶκος οικος home; household
παραπικραίνων παραπικραινω exasperate
ἐστίν ειμι be
3:27
וּֽ ˈû וְ and
בְ vᵊ בְּ in
דַבְּרִ֤י ḏabbᵊrˈî דבר speak
אֹֽותְךָ֙ ʔˈôṯᵊḵā אֵת [object marker]
אֶפְתַּ֣ח ʔeftˈaḥ פתח open
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֔יךָ pˈîḵā פֶּה mouth
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֑ה [yᵊhôˈih] יְהוָה YHWH
הַ ha הַ the
שֹּׁמֵ֤עַ׀ ššōmˈēₐʕ שׁמע hear
יִשְׁמָע֙ yišmˌāʕ שׁמע hear
וְ wᵊ וְ and
הֶ he הַ the
חָדֵ֣ל׀ ḥāḏˈēl חָדֵל ceasing
יֶחְדָּ֔ל yeḥdˈāl חדל cease
כִּ֛י kˈî כִּי that
בֵּ֥ית bˌêṯ בַּיִת house
מְרִ֖י mᵊrˌî מְרִי rebellion
הֵֽמָּה׃ ס hˈēmmā . s הֵמָּה they
3:27. cum autem locutus fuero tibi aperiam os tuum et dices ad eos haec dicit Dominus Deus qui audit audiat et qui quiescit quiescat quia domus exasperans est
But when I shall speak to thee, I will open thy mouth, and thou shalt say to them: Thus saith the Lord God: He that heareth, let him hear: and he that forbeareth, let him forbear: for they are a provoking house.
3:27. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they [are] a rebellious house.
3:27. But when I will speak to you, I will open your mouth, and you shall say to them: ‘Thus says the Lord God.’ Whoever is listening, let him hear. And whoever is quieted, let him be quieted. For they are a provoking house.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:27: I will open thy mouth - When it is necessary to address them again, thou shalt sum up what thou hast said in this one speech: Thus saith the Lord, "He that heareth, let him hear; and he that forbeareth, let him forbear." Let him who feels obedience to the voice of God his interest, be steadfast. Let him who disregards the Divine monition go in his own way, and abide the consequences.
Albert Barnes: Notes on the Bible - 1834
3:27: He that heareth ... - The judicial blindness of which Ezekiel speaks had already fallen upon the great body of the nation (Eze 14:4. Compare Rev 2:7; Rev 22:11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:27: I will: Eze 11:25, Eze 24:27, Eze 29:21, Eze 33:32; Exo 4:11, Exo 4:12; Luk 21:15; Eph 6:19
Thus: Eze 3:11, Eze 2:5; Mat 11:15, Mat 13:9; Rev 22:10, Rev 22:11
for they: Eze 3:9, Eze 3:26, Eze 12:2, Eze 12:3
John Gill
3:27 But when I speak with thee,.... Either when I have made an end of speaking to thee, when I have told thee all my mind, and have given thee all the instructions and prophecies thou art to deliver out; or when I shall speak to thee again, and give thee orders to speak:
I will open thy mouth; loose thy tongue, cause thee to break silence, and thou shall speak freely and fully all that I command thee; fulness of matter, and freedom of speech, are both from the Lord; liberty and opportunity of speaking are at his pleasure; and when he speaks his servants must prophesy, Amos 3:8;
and thou shalt say unto them, thus saith the Lord God; so and so, whatsoever he is pleased to order to be spoken; not that the following words are what were to be said to the people; but they are said to the prophet for his own use, that he might not be uneasy at the unfruitfulness and failure of his ministry:
he that heareth, let him hear; if any will hearken to what is sent to them, as few of them will, it is very well:
and he that forbeareth, let him forbear; or, "he that ceaseth, let him cease" (y); he that ceaseth from hearing, let him do so, do not mind it, or be discouraged at it:
for they are a rebellious house; See Gill on Ezek 2:5. The Targum is,
"he that receiveth, let him receive instruction; and he that ceaseth, let him cease from sinning, for it is a rebellious people.''
(y) "et qui cessat cesset", Pagninus, Tigurine version, Starckius; "qui desistere volet desistat", Piscator; "qui desistit audire, desistet". So some in Vatablus.
John Wesley
3:27 But - When ever I shall reveal any thing to thee. Open - I will give thee power to speak. Let - 'Tis his duty and safety. Forbear - 'Tis at his own peril.
Robert Jamieson, A. R. Fausset and David Brown
3:27 when I speak . . . I will open thy mouth--opposed to the silence imposed on the prophet, to punish the people (Ezek 3:26). After the interval of silence has awakened their attention to the cause of it, namely, their sins, they may then hearken to the prophecies which they would not do before.
He that heareth, let him hear . . . forbear--that is, thou hast done thy part, whether they hear or forbear. He who shall forbear to hear, it shall be at his own peril; he who hears, it shall be to his own eternal good (compare Rev_ 22:11).