Եզեկիէլ / Ezekiel - 33 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
С ХХXIII гл. начинается, собственно, утешительная часть книги, в которой речи против язычников (XXV-XXXII) составляют переход от грозно-обличительной 1-ой части. “Когда получилось известие о падении Иерусалима (XXXVIII:21), положение пророка среди пленников, как и предсказывал ему Господь (XXIV:25: и д.), стало совершенно другим. Победа его дела была решена. Конечно, он всегда встречался с противодействием (XXXIII:30-33) и о внезапном изменении народа не могло быть речи. Противоположность между пророчеством и народностью была так стара и так глубока, что она не могла быть устранена одним ударом. Но смертельный удар народному упорству был нанесен, хотя бы пламя ложно понятого патриотизма и могло еще вспыхнуть на развалинах Иерусалима (XXXIII:23-29). Пророк теперь мог возобновить свою практически-пастырскую деятельность, чтобы из обломков старого Израиля составить нового в виду все еще грозящих миру судов Божиих” (Сменд). И он развивает эту деятельность так, как ее не развивал еще ни один пророк; по крайней мере, ни у одного из пророков мы не находим такой отчетливой и так глубоко сознанной программы этой деятельности (III:27: и сл. XVIII).

Вся последняя часть книги и занимается будущим восстановлением Израиля (гл. XXXIII-XXXIX) и порядком будущего общественного устройства его (XL-XLVIII гл.). Существенным средством для такого восстановления должен быть ближайшим образом сам пророк, поскольку Иегова через него открывает для единичных лиц возможность обращения и спасения (XXXIII гл.). Но при незначительном, по крайней мере, с виду, результате, которого пророк достиг в этой своей великой работе над воссозданием Израиля через пастырское попечение о “сынах народа своего”, взор его невольно направляется на самого Иегову, на котором одном в конце концов основывается возможность и необходимое восстановления Израиля. Переходя от ближайшего к отдаленному, от меньшего к большему чуду, описывает пророк, как Господь оснует на месте испорченного старого царства Израилева новое, реформировав его так сказать с головы: вместо недостойных пастырей, прежних царей, став сам пастырем Израиля (гл. XXXIV), - как Он восстановит в новом величии Свою землю (XXXVI гл.), исторгнув ее ранее из языческих рук, т. е. ближайшим образом истребив так незаконно завладевших ею идумеев (XXXV гл.) - как Бог наконец воскресит мертвых и соединит разделенный свой народ; и в конце концов как Он откроет ему и всему миру Себя во всей полноте славы Своей, которая и есть по Иезекиилю цель всех действий Божиих в мире (будучи вместе и условием настоящей и правильной жизни мира и человечества) через окончательное уничтожение язычества на земле в лице Гога (ХХXVIII-ХХХIХ гл.).

Так как нового Израиля на место старого Бог творит, главным образом, через пророчество и пророка, то с возобновления в сознании Иезекииля уже открытых ему (в III гл.) пророческих обязанностей и начинает Господь свои утешительные откровения о славном будущем Израиля. Народ подвергся карающему суду Божию в падении Иерусалима, но этим суд еще не закончен: и впредь нечестивым пленникам грозит гибель. Но из нее Богом открыт выход, сделано доступным для каждого своевременное обращение через возвещение пророкам предстоящего суда, имеющего при своем наступлении застать каждого, как он есть: к этим предостережениям пророк обязывается под страхом ответственности за каждую вверенную ему душу (ст. 1-9). Ни для кого суд Божий не неотвратим, и никто не должен отчаиваться в милости Божией, как бы ни угнетали его сознание грехи (ст. 10-20). В таких предостережениях и заботах о душах пророк всегда полагал свое призвание в народе (ср. III:16-21), но он вынужден был иногда молчать (ср. III:22-27); теперь ход событий (известие о падение Иерусалима) сделал его хозяином своего положения, вернул ему свободу речи (ст. 21-22), как то ему и обещал Господь (XXIV:23-24). С этим первым в новом положении пророка откровением, излагающим программу его теперешней деятельности в отношении к Израилю, близко связаны 1) речь против оставшихся в Ханаане, которые через падание Иерусалима еще не пришли к раскаянию (ст. 23-29) и 2) замечание о тех пленниках, которые только внешним образом подчиняются пророческому авторитету (ст. 30-33. Сменд).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet has now come off his circuit, which he went as judge, in God's name, to try and pass sentence upon the neighbouring nations, and, having finished with them, and read them all their doom, in the eight chapters foregoing, he now returns to the children of his people, and receives further instructions what to say to them. I. He must let them know what office he was in among them as a prophet, that he was a watchman, and had received a charge concerning them, for which he was accountable, ver. 1-9. The substance of this we had before, ch. iii. 17, &c. II. He must let them know upon what terms they stand with God, that they are upon their trial, upon their good behaviour, that if a wicked man repent he shall not perish, but that if a righteous man apostatize he shall perish, ver. 10-20. III. Here is a particular message sent to those who yet remained in the land of Israel, and (which is very strange) grew secure there, and confident that they should take root there again, to tell them that their hopes would fail them because they persisted in their sins, ver. 21-29. IV. Here is a rebuke to those who personally attended Ezekiel's ministry, but were not sincere in their professions of devotion, ver. 30-33.
Adam Clarke: Commentary on the Bible - 1831
The prophet, after having addressed several other nations, returns now to his own; previously to which he is told, as on a former occasion, the duty of a watchman, the salvation or ruin of whose soul depends on the manner in which he discharges it. An awful passage indeed; full of important instruction both to such as speak, and to such as hear, the word of God, Eze 33:1-9. The prophet is then directed what answer to make to the cavils of infidelity and impiety; and to vindicate the equity of the Divine government by declaring the general terms of acceptance with God to be (as told before, chap. 18) without respect of persons; so that the ruin of the finally impenitent must be entirely owing to themselves, Eze 33:10-20. The prophet receives the news of the destruction of Jerusalem by the Chaldeans, about a year and four months after it happened, according to the opinion of some, who have been led to this conjecture by the date given to this prophecy in the twenty-first verse, as it stands in our common Version: but some of the manuscripts of this prophet consulted by Dr. Kennicott have in this place the Eleventh year, which is probably the genuine reading. To check the vain confidence of those who expected to hold out by possessing themselves of its other fastnesses, the utter desolation of all Judea is foretold, Eze 33:21-29. Ezekiel is informed that among those that attended his instructions were a great number of hypocrites, against whom he delivers a most awful message. When the Lord is destroying these hypocrites, then shall they know that there hath been a prophet among them, Eze 33:30-33.
Albert Barnes: Notes on the Bible - 1834
33:0: Ezekiel newly designated to the prophetic office, undertakes his new duty of encouraging his countrymen to hope for forgiveness and restoration. Ezek. 33:1-20 are the introduction to this third group of prophecies. This is the beginning of the last section Ezek. 33-48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 33:1, According to the duty of a watchman in warning the people, Eze 33:7, Ezekiel is admonished of his duty; Eze 33:10, God shews the justice of his ways towards the penitent and towards Rev_olters; Eze 33:17, He maintains his justice; Eze 33:21, Upon the news of the taking of Jerusalem he prophecies the desolation of the land; Eze 33:30, God's judgment upon the mockers of the prophets.
Carl Friedrich Keil and Franz Delitzsch

Second Half
The Announcement of Salvation - Ezekiel 33-48
In the first half of his book, Ezekiel has predicted severe judgments, both to the covenant nation and to the heathen nations. But to the people of Israel he has also promised the turning of its captivity, after the judgment of the destruction of the kingdom and the dispersion of the refractory generation in the heathen lands; not merely their restoration to their own land, but the setting up of the covenant made with the fathers, and the renewing of the restored nation by the Spirit of God, so that it will serve the Lord upon His holy mountain with offerings acceptable to Him (compare Ezek 11:16-21; Ezek 16:60, and Ezek 20:40.). On the other hand, he has threatened the heathenish peoples and kingdoms of the world with devastation and everlasting destruction, so that they will be remembered no more (compare Ezekiel 21:36-37; Ezek 25:7, Ezek 25:10,Ezek 25:16; Ezek 26:21; Ezek 27:36, and Ezek 28:19), or rather with the lasting humiliation and overthrow of their glory in the nether world (compare Ezek 29:13., Ezek 31:15., and Ezek 32:17.); whilst God will create a glorious thing in the land of the living, gather Israel from its dispersion, cause it to dwell safely and happily in the land given to His servant Jacob, and a horn to grow thereto (Ezek 26:20; Ezek 28:25., and Ezek 29:21). - This announcement is carried out still further in the second half of the book, where first of all the pardon, blessing, and glorification promised to the covenant nation, after its sifting by the judgment of exile, are unfolded according to their leading features, and the destruction of its foes is foretold (Ezekiel 34-39); and then, secondly, there is depicted the establishment of the renovated kingdom of God for everlasting continuance (Ezekiel 40-48). The prophet's mouth was opened to make the announcement when a fugitive brought the tidings of the destruction both of Jerusalem and of the kingdom to the captives by the Chaboras; and this constitutes the second half of the prophetic ministry of Ezekiel. The introduction to this is contained in Ezekiel 33, whilst the announcement itself is divisible into two parts, according to its contents, as just indicated, - namely, first, the promise of the restoration and glorification of Israel (Ezekiel 34-39); and secondly, the apocalyptic picture of the new constitution of the kingdom of God (Ezekiel 40-48).
The Calling of the Prophet, and His Future Attitude towards the People - Ezekiel 33
This chapter is divided into two words of God of an introductory character, which are separated by the historical statement in Ezek 33:21 and Ezek 33:22, though substantially they are one. The first (vv. 1-20) exhibits the calling of the prophet for the time to come; the second (Ezek 33:23-33) sets before him his own attitude towards the people, and the attitude of the people towards his further announcement. The first precedes the arrival of the messenger, who brought to the prophet and the exiles the tidings of the conquest and destruction of Jerusalem by the Chaldeans (Ezek 33:21). The second was uttered afterwards. The fall of the holy city formed a turning-point in the prophetic work of Ezekiel. Previous to this catastrophe, God had appointed him to be a watchman over Israel: to show the people their sins, and to proclaim the consequent punishment, namely, the destruction of Jerusalem and Judah, together with the dispersion of the people among the heathen. But after the city had fallen, and the judgment predicted by him had taken place, the object to be aimed at was to inspire those who were desponding and despairing of salvation with confidence and consolation, by predicting the restoration of the fallen kingdom of God in a new and glorious form, to show them the way to new life, and to open the door for their entrance into the new kingdom of God. The two divisions of our chapter correspond to this, which was to be henceforth the task imposed upon the prophet. In the first (vv. 1-20), his calling to be the spiritual watchman over the house of Israel is renewed (Ezek 33:2-9), with special instructions to announce to the people, who are inclined to despair under the burden of their sins, that the Lord has no pleasure in the death of the sinner, but will give life to him who turns from his iniquity (Ezek 33:10-20). The kernel and central point of this word of God are found in the lamentation of the people: "Our transgressions and sins lie upon us, and we are pining away through them; how then can we live?" (Ezek 33:10), together with the reply given by the Lord: "By my life, I have no pleasure in the death of the wicked...turn ye, turn yourselves; why do ye wish to die?" (Ezek 33:11). The way is prepared for this by Ezek 33:2-9, whilst Ezek 33:12-20 carry out this promise of God still further, and assign the reason for it. - The thoughts with which the promise of the Lord, thus presented as an antidote to despair, is introduced and explained are not new, however, but repetitions of earlier words of God. The preparatory introduction in Ezek 33:2-9 is essentially a return to the word in Ezek 3:17-21, with which the Lord closes the prophet's call by pointing out to him the duty and responsibility connected with his vocation. And the reason assigned in Ezek 33:12-20, together with the divine promise in Ezek 33:11, is taken from Ezekiel 18, where the prophet unfolds the working of the righteousness of God; and more precisely from Ezek 18:20-32 of that chapter, where the thought is more fully expanded, that the judgments of God can be averted by repentance and conversion. From all this it is indisputably evident that the first section of this chapter contains an introduction to the second half of the prophecies of Ezekiel; and this also explains the absence of any date at the head of the section, or the "remarkable" fact that the date (Ezek 33:21 and Ezek 33:22) is not given till the middle of the chapter, where it stands between the first and second of the words of God contained therein. - The word of God in Ezek 33:23. was no doubt addressed to the prophet after the fugitive had arrived with the tidings of the fall of Jerusalem; whereas the word by which the prophet was prepared for his further labours (vv. 1-20) preceded that event, and coincided in point of time with the working of God upon the prophet on the evening preceding the arrival of the fugitive, through which his mouth was opened for further speaking (Ezek 33:22); and it is placed before this historical statement because it was a renewal of his call.
(Note: It is incomprehensible how Kliefoth could find "no sign of introductory thoughts" in this section, or could connect it with the preceding oracles against the foreign nations, for no other reason than to secure fourteen words of God for that portion of the book which contains the prophecies against the foreign nations. For there is no force in the other arguments which he adduces in support of this combination; and the assertion that "the section, Ezekiel 33:1-20, speaks of threatenings and warnings, and of the faithfulness with which Ezekiel is to utter them, and of the manner in which Israel is to receive them," simply shows that he has neither correctly nor perfectly understood the contents of this section and its train of thought.)
John Gill
INTRODUCTION TO EZEKIEL 33
This chapter treats of the prophet's duty, and the people's sins; contains a vindication of the justice of God; a threatening of destruction to those who remained in the land after the taking of the city; and a detection of the hypocrisy of the prophet's hearers. The duty of a watchman in general is declared, Ezek 33:1, an application of this to the prophet, Ezek 33:7, the sum of whose business is to warn the wicked man of his wickedness; and the consequence of doing, or not doing it, is expressed, Ezek 33:8, an objection of the people, and the prophet's answer to it, Ezek 33:10, who is bid to acquaint them, that a righteous man trusting to his righteousness, and sinning, should not live; and that a sinner repenting of his sins should not die, Ezek 33:12, the people's charge of inequality in the ways of God is retorted upon them, and removed from the Lord, and proved against them, Ezek 33:17, then follows a prophecy, delivered out after the news was brought of the taking of the city, threatening with ruin those that remained in the land, confident of safety, and that for their sins, which are particularly enumerated, Ezek 33:21, and the chapter is closed with a discovery of the hypocrisy of those that attended the prophet's ministry, Ezek 33:30.
33:033:0: Առ որդիսն Յակովբու։ ԻԷ
1 Յակոբի որդիներին

Առ որդիսն Յակովբու:

33:0: Առ որդիսն Յակովբու։ ԻԷ
1 Յակոբի որդիներին
zohrab-1805▾ eastern-1994▾ western am▾
33:0
33:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
33:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
33:1. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying:
1. And the word of the LORD came unto me, saying,
[737] missing verse:

33:1
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
33:1
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
33:1. et factum est verbum Domini ad me dicens
And the word of the Lord came to me, saying:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Настоящее откровение, по всей вероятности, получено во время, указанное в 21: ст., и дата поставлена только там, чтобы это откровение имело вид программного введения в новую часть книги, посвященную новому и непохожему на прежний периоду деятельности пророка.
Albert Barnes: Notes on the Bible - 1834
33:1: Again - And. For Ezek. 33:1-20, compare Ezek. 18 notes.
Carl Friedrich Keil and Franz Delitzsch
33:1
Calling of the Prophet for the Future - Ezekiel 33:1-20
The prophet's office of watchman. Ezek 33:1. And the word of Jehovah came to me, saying, Ezek 33:2. Son of man, speak to the sons of thy people, and say to them, When I bring the sword upon a land, and the people of the land take a man from their company and set him for a watchman, Ezek 33:3. And he seeth the sword come upon the land, and bloweth the trumpet, and warneth the people; Ezek 33:4. If, then, one should hear the blast of the trumpet and not take warning, so that the sword should come and take him away, his blood would come upon his own head. Ezek 33:5. He heard the blast of the trumpet, and took not warning; his blood will come upon him: whereas, if he had taken warning, he would have delivered his soul. Ezek 33:6. But if the watchman seeth the sword come, and bloweth not the trumpet, and the people is not warned; and the sword should come and take away a soul from them, he is taken away through his guilt; but his blood will I demand from the watchman's hand. Ezek 33:7. Thou, then, son of man, I have set thee for the watchman to the house of Israel; thou shalt hear the word from my mouth, and warn them for me. Ezek 33:8. If I say to the sinner, Sinner, thou wilt die the death; and thou speakest not to warn the sinner from his way, he, the sinner, will die for his iniquity, and his blood I will demand from thy hand. Ezek 33:9. But if thou hast warned the sinner from his way, to turn from it, and he does not turn from his way, he will die for his iniquity; but thou hast delivered thy soul. - Ezek 33:7-9, with the exception of slight deviations which have little influence upon the sense, are repeated verbatim from Ezek 3:17-19. The repetition of the duty binding upon the prophet, and of the responsibility connected therewith, is introduced, however, in Ezek 33:2-6, by an example taken from life, and made so plain that every one who heard the words must see that Ezekiel was obliged to call the attention of the people to the judgment awaiting them, and to warn them of the threatening danger, and that this obligation rested upon him still. In this respect the expansion, which is wanting in Ezekiel 3, serves to connect the following prophecies of Ezekiel with the threats of judgment contained in the first part. The meaning of it is the following: As it is the duty of the appointed watchman of a land to announce to the people the approach of the enemy, and if he fail to do this he is deserving of death; so Ezekiel also, as the watchman of Israel appointed by God, not only is bound to warn the people of the approaching judgment, in order to fulfil his duty, but has already warned them of it, so that whoever has not taken warning has been overtaken by the sword because of his sin. As, then, Ezekiel has only discharged his duty and obligation by so doing, so has he the same duty still further to perform. - In Ezek 33:2 ארץ is placed at the head in an absolute form; and 'כּי אביא וגו, "if I bring the sword upon a land," is to be understood with this restriction: "so that the enemy is on the way and an attack may be expected" (Hitzig). מקציהם, from the end of the people of the land, i.e., one taken from the whole body of the people, as in Gen 47:2 (see the comm. on Gen 19:4). Blowing the trumpet is a signal of alarm on the approach of an enemy (compare Amos 3:6; Jer 4:5). נזהר in Ezek 33:5 is a participle; on the other hand, both before and afterwards it is a perfect, pointed with Kametz on account of the tone. For Ezek 33:7-9, see the exposition of Ezek 3:17-19.
John Gill
33:1 Again the word of the Lord came unto me,.... After the delivery of various prophecies concerning the ruin of other nations, the Ammonites, Tyrians, and Egyptians, a fresh prophecy comes from the Lord concerning the Jews:
saying; as follows:
33:133:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
33 Դարձեա՛լ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

33:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
33 Դարձեա՛լ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
33:133:1 И было ко мне слово Господне:
33:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him γῆ γη earth; land ἐφ᾿ επι in; on ἣν ος who; what ἂν αν perhaps; ever ἐπάγω επαγω instigate; bring on ῥομφαίαν ρομφαια broadsword καὶ και and; even λάβῃ λαμβανω take; get ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land ἄνθρωπον ανθρωπος person; human ἕνα εις.1 one; unit ἐξ εκ from; out of αὐτῶν αυτος he; him καὶ και and; even δῶσιν διδωμι give; deposit αὐτὸν αυτος he; him ἑαυτοῖς εαυτου of himself; his own εἰς εις into; for σκοπόν σκοπος focus; aim
33:2 בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind דַּבֵּ֤ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to בְּנֵֽי־ bᵊnˈê- בֵּן son עַמְּךָ֙ ʕammᵊḵˌā עַם people וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to אֶ֕רֶץ ʔˈereṣ אֶרֶץ earth כִּֽי־ kˈî- כִּי that אָבִ֥יא ʔāvˌî בוא come עָלֶ֖יהָ ʕālˌeʸhā עַל upon חָ֑רֶב ḥˈārev חֶרֶב dagger וְ wᵊ וְ and לָקְח֨וּ lāqᵊḥˌû לקח take עַם־ ʕam- עַם people הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth אִ֤ישׁ ʔˈîš אִישׁ man אֶחָד֙ ʔeḥˌāḏ אֶחָד one מִ mi מִן from קְצֵיהֶ֔ם qᵊṣêhˈem קָצֶה end וְ wᵊ וְ and נָתְנ֥וּ nāṯᵊnˌû נתן give אֹתֹ֛ו ʔōṯˈô אֵת [object marker] לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to צֹפֶֽה׃ ṣōfˈeh צפה look out
33:2. fili hominis loquere ad filios populi tui et dices ad eos terra cum induxero super eam gladium et tulerit populus terrae virum unum de novissimis suis et constituerit eum super se speculatoremSon of man, speak to the children of thy people, and say to them: When I bring the sword upon a land, if the people of the land take a man, one of their meanest, and make him a watchman over them:
2. Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man from among them, and set him for their watchman:
Again the word of the LORD came unto me, saying:

33:1 И было ко мне слово Господне:
33:2
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
γῆ γη earth; land
ἐφ᾿ επι in; on
ἣν ος who; what
ἂν αν perhaps; ever
ἐπάγω επαγω instigate; bring on
ῥομφαίαν ρομφαια broadsword
καὶ και and; even
λάβῃ λαμβανω take; get
ο the
λαὸς λαος populace; population
τῆς ο the
γῆς γη earth; land
ἄνθρωπον ανθρωπος person; human
ἕνα εις.1 one; unit
ἐξ εκ from; out of
αὐτῶν αυτος he; him
καὶ και and; even
δῶσιν διδωμι give; deposit
αὐτὸν αυτος he; him
ἑαυτοῖς εαυτου of himself; his own
εἰς εις into; for
σκοπόν σκοπος focus; aim
33:2
בֶּן־ ben- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
דַּבֵּ֤ר dabbˈēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵֽי־ bᵊnˈê- בֵּן son
עַמְּךָ֙ ʕammᵊḵˌā עַם people
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
אֶ֕רֶץ ʔˈereṣ אֶרֶץ earth
כִּֽי־ kˈî- כִּי that
אָבִ֥יא ʔāvˌî בוא come
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
חָ֑רֶב ḥˈārev חֶרֶב dagger
וְ wᵊ וְ and
לָקְח֨וּ lāqᵊḥˌû לקח take
עַם־ ʕam- עַם people
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
אִ֤ישׁ ʔˈîš אִישׁ man
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
מִ mi מִן from
קְצֵיהֶ֔ם qᵊṣêhˈem קָצֶה end
וְ wᵊ וְ and
נָתְנ֥וּ nāṯᵊnˌû נתן give
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
צֹפֶֽה׃ ṣōfˈeh צפה look out
33:2. fili hominis loquere ad filios populi tui et dices ad eos terra cum induxero super eam gladium et tulerit populus terrae virum unum de novissimis suis et constituerit eum super se speculatorem
Son of man, speak to the children of thy people, and say to them: When I bring the sword upon a land, if the people of the land take a man, one of their meanest, and make him a watchman over them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “К сынам народа твоего”. Эпитет Израиля, от которого веет некоторою нежностью, особенно по сравнению с неоднократным в 1: части книги наименованием народа “домом непокорным” (во 2-й части в XLIV:6); такая мягкость вызвана, конечно, тем подавляющим, но нравственно благоприятным впечатлением, которое произвело на пленников падение Иерусалима; этот эпитет во 2-й части книги - обычный (еще ст. 12, 17, 30; XXXVII:18; в другом смысле в III:11; XXII:17; см. объяснение там). - “Из среды себя”. Евр. микцегем, в состав которого входит кец, конец, - редкое (Быт XLVII:2; Чис XXII:41) и не с твердо установленным значением выражение; Вульг,: de novissimis suis (Мальдонат: человека низкого положения). - “Стражем” - часовым, как видно из дальнейшего.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Again the word of the LORD came unto me, saying, 2 Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: 3 If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; 4 Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. 5 He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. 6 But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand. 7 So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. 8 When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. 9 Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.
The prophet had been, by express order from God, taken off from prophesying to the Jews, just then when the news came that Jerusalem was invested, and close siege laid to it, ch. xxiv. 27. But now that Jerusalem is taken, two years after, he is appointed again to direct his speech to them; and there his commission is renewed. If God had abandoned them quite, he would not have sent prophets to them; nor, if he had not had mercy in store for them, would he have shown them such things as these. In these verses we have,
I. The office of a watchman laid down, the trust reposed in him, the charge given him, and the conditions adjusted between him and those that employ him, v. 2, 6. 1. It is supposed to be a public danger that gives occasion for the appointing of a watchman--when God brings the sword upon a land, v. 2. The sword of war, whenever it comes upon a land, is of God's bringing; it is the sword of the Lord, of his justice, how unjustly soever men draw it. At such a time, when a country is in fear of a foreign invasion, that they may be informed of all the motions of the enemy, may not be surprised with an attack, but may have early notice of it, in order to their being at their arms and in readiness to give the invader a warm reception, they set a man of their coast, some likely person, that lives upon the borders of their country, where the threatened danger is expected, and is therefore well acquainted with all the avenues of it, and make him their watchman. Thus wise are the children of this world in their generation. Note, One man may be of public service to a whole country. Princes and statesmen are the watchmen of a kingdom; they are continually to employ themselves, and, if occasion be, as watchmen, to expose themselves for the public safety. 2. It is supposed to be a public trust that is lodged in the watchman and that he is accountable to the public for the discharge of it. His business is, (1.) To discover the approaches and advances of the enemy; and therefore he must not be blind nor asleep, for then he cannot see the sword coming. (2.) To give notice of them immediately by sound of trumpet, or, as sentinels among us, by the discharge of a gun, as a signal of danger. A special trust and confidence is reposed in him by those that set him to be their watchman that he will faithfully do these two things; and they venture their lives upon his fidelity. Now, [1.] If he do his part, if he be betimes aware of all the dangers that fall within his cognizance, and give warning of them, he has discharged his trust, and has not only delivered his soul, but earned his wages. If the people do not take warning, if they either will not believe the notice he gives them, will not believe the danger to be so great or so near as really it is, or will not regard it, and so are surprised by the enemy in their security, it is their own fault; the blame is not to be laid upon the watchman, but their blood is upon their own head. If any person goes presumptuously into the mouth of danger, though he heard the sound of the trumpet, and was told by it where the danger was, and so the sword comes and takes him away in his folly, he is felo de se--a suicide; foolish man, he has destroyed himself. But, [2.] If the watchman do not do his duty, if he might have seen the danger, and did not, but was asleep, or heedless, or looking another way, or if he did see the danger (for so the case is put here) and shifted only for his own safety, and blew not the trumpet to warn the people, so that some are surprised and cut off in their iniquity (v. 6), cut off suddenly, without having time to cry, Lord, have mercy upon me, time to repent and make their peace with God (which makes the matter much the worse, that the poor creature is taken away in his iniquity), his blood shall be required at the watchman's hand; he shall be found guilty of his death, because he did not give him warning of his danger. But if the watchman do his part, and the people do theirs, all is well; both he that gives warning and he that takes warning have delivered their souls.
II. The application of this to the prophet, v. 7, 9.
1. He is a watchman to the house of Israel. He had occasionally given warning to the nations about, but to the house of Israel he was a watchman by office, for they were the children of the prophets and the covenant They did not set him for a watchman, as the people of the land, v. 2 (for they were not so wise for their souls as to secure the welfare of them, as they would have been for the protection of their temporal interests); but God did it for them; he appointed them a watchman.
2. His business as a watchman is to give warning to sinners of their misery and danger by reason of sin. This is the word he must hear from God's mouth and speak to them. (1.) God has said, The wicked man shall surely die; he shall be miserable. Unless he repent, he shall be cut off from God and all comfort and hope in him, shall be cut off from all good. He shall fall and lie for ever under the wrath of God, which is the death of the soul, as his favour is its life. The righteous God has said it, and will never unsay it, nor can all the world gainsay it, that the wages of sin is death. Sin, when it is finished, brings froth death. The wrath of God is revealed from heaven, not only against wicked nations, speaking ruin to them as nations, but against wicked persons, speaking ruin to them in their personal capacity, their personal interests, which pass into the other world and last to eternity, as national interests do not. (2.) It is the will of God that the wicked man should be warned of this: Warn them from me. This intimates that there is a possibility of preventing it, else it were a jest to give warning of it; nay, and that God is desirous it should be prevented. Sinners are therefore warned of the wrath to come, that they may flee from it, Matt. iii. 7. (3.) It is the work of ministers to give him warning, to say to the wicked, It shall be ill with thee, Isa. iii. 11. God ways in general, The soul that sinneth it shall die. The minister's business is to apply this to particular persons, and to say, "O wicked man! thou shalt surely die, whoever thou art; if thou go on still in thy trespasses, they will inevitably be thy ruin. O adulterer! O robber! O drunkard! O swearer! O sabbath-breaker! thou shalt surely die." And he must say this, not in passion, to provoke the sinner, but in compassion, to warn the wicked from hi way, warn him to turn from it, that he may live. This is to be done by the faithful preaching of the word in public, and by personal application to those whose sins are open.
3. If souls perish through his neglect of his duty, he brings guilt upon himself. "If the prophet do not warn the wicked of the ruin that is at the end of his wicked way, that wicked man shall die in his iniquity; for, though the watchman did not do his part, yet the sinner might have taken warning from the written word, from his own conscience, and from God's judgments upon others, by which his mouth shall be stopped, and God will be justified in his destruction." Note, It will not serve impenitent sinners to plead in the great day that their watchmen did not give them warning, that they were careless and unfaithful; for, though they were so, it will be made to appear that God left not himself without witness. "But he shall not perish alone in his iniquity; the watchman also shall be called to an account: His blood will I require at thy hand. The blind leader shall fall with the blind follower into the ditch." See what a desire God has of the salvation of sinners, in that he resents it so ill if those concerned do not what they can to prevent their destruction. And see what a great deal those ministers have to answer for another day who palliate sin, and flatter sinners in their evil way, and by their wicked lives countenance and harden them in their wickedness, and encourage them to believe that they shall have peace though they go on.
4. If he do his duty, he may take the comfort of it, though he do not see the success of it (v. 9): "If thou warn the wicked of his way, if thou tell him faithfully what will be the end thereof, and call him earnestly to turn from it, and he do not turn, but persist in it, he shall die in his iniquity, and the fair warning given him will be an aggravation of his sin and ruin; but thou hast delivered thy soul." Note, It is a comfort to ministers that they may through grace save themselves, though they cannot be instrumental to save so many as they wish of those that hear them.
Adam Clarke: Commentary on the Bible - 1831
33:2: Son of man - if the people of the land take a man - The first ten verses of this chapter are the same with Eze 3:17-22; and to what is said there on this most important and awful subject I must refer the reader. Here the People choose the watchman; there, the Lord appoints him. When God chooses, the people should approve.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:2: speak: Eze 33:17, Eze 33:30, Eze 3:11, Eze 3:27
When I bring the sword upon a land: Heb. A land when I bring a sword upon her, Eze 6:3, Eze 11:8, Eze 14:17, Eze 14:21, Eze 21:9-16; Lev 26:25; Jer 12:12, Jer 15:2, Jer 15:3, Jer 25:31; Jer 47:6, Jer 47:7; Zac 13:7
set: Eze 33:7; Sa2 18:24-27; Kg2 9:17-20; Isa 21:6-9, Isa 56:9, Isa 56:10, Isa 62:6; Jer 51:12; Hos 9:8
Geneva 1599
33:2 Son of man, speak to the children of thy people, and say to them, When I bring the sword upon a land, if the people of the land take a man of their territory, and set him for their (a) watchman:
(a) He shows that the people ought to continually have governors and teachers who may have a care over them, and to warn them ever of the dangers which are at hand.
John Gill
33:2 Son of man, speak to the children of thy people,.... The Jews, of whom the prophet was; and designs those who were with him in the captivity; and who, having behaved so ill, the Lord will not own them for his people, but calls them the prophet's people, and the children of them:
and say unto them, when I bring the sword upon a land; a foreign enemy with an army to invade it, or any other judgment; for there is no public calamity whatever that comes upon a people, but what is by the order, direction, or permission of the Lord. The Targum is,
"those that kill with the sword;''
an army of men that enter into a land sword in hand, with an intent to conquer and destroy: if the people of the land take a man of their coasts: that lives upon their borders, and so is acquainted with all the places where it is most likely an enemy should enter; or a man out of the midst of them, as the Targum; so this phrase sometimes signifies, Gen 47:2, one of their own people, who might be thought to have their good and safety at heart, and might be trusted:
and set him for their watchman: on some place of eminence; on the walls, or in a tower of a frontier town, from whence he might descry the enemy coming at a distance.
Robert Jamieson, A. R. Fausset and David Brown
33:2 RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
to the children of thy people--whom he had been forbidden to address from Ezek 24:26-27, till Jerusalem was overthrown, and the "escaped" came with tidings of the judgment being completed. So now, in Ezek 33:21, the tidings of the fact having arrived, he opens his heretofore closed lips to the Jews. In the interval he had prophesied as to foreign nations. The former part of the chapter, at Eze. 33:2-20, seems to have been imparted to Ezekiel on the evening previous (Ezek 33:22), being a preparation for the latter part (Ezek 33:23-33) imparted after the tidings had come. This accounts for the first part standing without intimation of the date, which was properly reserved for the latter part, to which the former was the anticipatory introduction [FAIRBAIRN].
watchman-- Ezek 33:1-9 exhibit Ezekiel's office as a spiritual watchman; so in Ezek 3:16-21; only here the duties of the earthly watchman (compare 2Kings 18:24-25; 4Kings 9:17) are detailed first, and then the application is made to the spiritual watchman's duty (compare Is 21:6-10; Hos 9:8; Hab 2:1). "A man of their coasts" is a man specially chosen for the office out of their whole number. So Judg 18:2, "five men from their coasts"; also the Hebrew of Gen 47:2; implying the care needed in the choice of the watchman, the spiritual as well as the temporal (Acts 1:21-22, Acts 1:24-26; Ti1 5:22).
33:233:2: Որդի մարդոյ՝ խօսեա՛ց ընդ որդիսդ ժողովրդեան քոյ, եւ ասասցես ցնոսա. Երկիր մի յորոյ վերայ ածիցեմ ես սուր. եւ առնուցուն ազգք երկրին այր մի յինքեանց, եւ կացուցանիցեն զնա դէտ[12819]. [12819] Այլք. Ընդ որդիս ժողո՛՛։ Ոմանք. Եւ առնուցու ազգ երկ՛՛։
2 «Մարդո՛ւ որդի, խօսի՛ր քո ժողովրդի զաւակների հետ ու ասա՛ նրանց. “Մի երկիր կայ, որի վրայ սուր եմ բերելու: Եւ այդ երկրի ժողովուրդն իր միջից մի մարդ է ընտրելու, նրան պահակ կարգելու:
2 «Որդի՛ մարդոյ, քու ժողովուրդիդ որդիներուն խօսէ՛ ու ըսէ՛. ‘Եթէ երկրի մը վրայ սուր բերեմ ու այն երկրին ժողովուրդը իրենց մէջէն մարդ մը ընտրեն ու զանիկա իրենց համար դէտ դնեն
Որդի մարդոյ, խօսեաց ընդ որդիս ժողովրդեան քո, եւ ասասցես ցնոսա. Երկիր մի` յորոյ վերայ ածիցեմ ես սուր, եւ առնուցուն ազգք երկրին այր մի յինքեանց, եւ կացուցանիցեն զնա դէտ:

33:2: Որդի մարդոյ՝ խօսեա՛ց ընդ որդիսդ ժողովրդեան քոյ, եւ ասասցես ցնոսա. Երկիր մի յորոյ վերայ ածիցեմ ես սուր. եւ առնուցուն ազգք երկրին այր մի յինքեանց, եւ կացուցանիցեն զնա դէտ[12819].
[12819] Այլք. Ընդ որդիս ժողո՛՛։ Ոմանք. Եւ առնուցու ազգ երկ՛՛։
2 «Մարդո՛ւ որդի, խօսի՛ր քո ժողովրդի զաւակների հետ ու ասա՛ նրանց. “Մի երկիր կայ, որի վրայ սուր եմ բերելու: Եւ այդ երկրի ժողովուրդն իր միջից մի մարդ է ընտրելու, նրան պահակ կարգելու:
2 «Որդի՛ մարդոյ, քու ժողովուրդիդ որդիներուն խօսէ՛ ու ըսէ՛. ‘Եթէ երկրի մը վրայ սուր բերեմ ու այն երկրին ժողովուրդը իրենց մէջէն մարդ մը ընտրեն ու զանիկա իրենց համար դէտ դնեն
zohrab-1805▾ eastern-1994▾ western am▾
33:233:2 сын человеческий! изреки слово к сынам народа твоего и скажи им: если Я на какую-либо землю наведу меч, и народ той земли возьмет из среды себя человека и поставит его у себя стражем;
33:3 καὶ και and; even ἴδῃ οραω view; see τὴν ο the ῥομφαίαν ρομφαια broadsword ἐρχομένην ερχομαι come; go ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even σαλπίσῃ σαλπιζω trumpet; sound the trumpet τῇ ο the σάλπιγγι σαλπιγξ trumpet καὶ και and; even σημάνῃ σημαινω signify τῷ ο the λαῷ λαος populace; population
33:3 וְ wᵊ וְ and רָאָ֥ה rāʔˌā ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger בָּאָ֣ה bāʔˈā בוא come עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and תָקַ֥ע ṯāqˌaʕ תקע blow בַּ ba בְּ in † הַ the שֹּׁופָ֖ר ššôfˌār שֹׁופָר horn וְ wᵊ וְ and הִזְהִ֥יר hizhˌîr זהר warn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָֽם׃ ʕˈām עַם people
33:3. et ille viderit gladium venientem super terram et cecinerit bucina et adnuntiaverit populoAnd he sees the sword coming upon the land, and sound the trumpet, and tell the people:
3. if, when he seeth the sword come upon the land, he blow the trumpet, and warn the people;
Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman:

33:2 сын человеческий! изреки слово к сынам народа твоего и скажи им: если Я на какую-либо землю наведу меч, и народ той земли возьмет из среды себя человека и поставит его у себя стражем;
33:3
καὶ και and; even
ἴδῃ οραω view; see
τὴν ο the
ῥομφαίαν ρομφαια broadsword
ἐρχομένην ερχομαι come; go
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
σαλπίσῃ σαλπιζω trumpet; sound the trumpet
τῇ ο the
σάλπιγγι σαλπιγξ trumpet
καὶ και and; even
σημάνῃ σημαινω signify
τῷ ο the
λαῷ λαος populace; population
33:3
וְ wᵊ וְ and
רָאָ֥ה rāʔˌā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
בָּאָ֣ה bāʔˈā בוא come
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
תָקַ֥ע ṯāqˌaʕ תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָ֖ר ššôfˌār שֹׁופָר horn
וְ wᵊ וְ and
הִזְהִ֥יר hizhˌîr זהר warn
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָֽם׃ ʕˈām עַם people
33:3. et ille viderit gladium venientem super terram et cecinerit bucina et adnuntiaverit populo
And he sees the sword coming upon the land, and sound the trumpet, and tell the people:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. “Меч” - войско неприятельское. В отношении к Израилю и пророку разумеются карательные суды Божии, которое имели место, может быть, и специально среди пленников (каким-нибудь бедствием). - “Затрубит в трубу” - Aм III:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:3: he blow: Eze 33:8, Eze 33:9; Neh 4:18, Neh 4:20; Isa 58:1; Jer 4:5, Jer 6:1, Jer 51:27; Hos 8:1; Joe 2:1, Amo 3:1-15, Amo 6:1-14; 1Cor. 14, Co1 8:1-13
John Gill
33:3 If what he seeth the sword come upon the land,.... Or those that kill with the sword, as the Targum; as soon as he observes a body of armed men, more or less, marching towards the borders of the land with a manifest intention to enter and invade it:
he blow the trumpet, and warn the people; warn the people by blowing the trumpet, the signal agreed on; by which they would understand that an enemy was at hand, or danger near; or warn them by word of mouth, as well as by the trumpet, where he could do it, and when it was necessary.
Robert Jamieson, A. R. Fausset and David Brown
33:3 the sword--invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar.
33:333:3: եւ տեսանիցէ սուր եկեալ յերկիրն, եւ փո՛ղ հարկանիցէ՝ եւ ա՛զդ առնիցէ ժողովրդեանն։
3 Սա տեսնելու է երկրի վրայ հասած սուրը, փող է փչելու եւ ազդարարելու է ժողովրդին:
3 Ու անիկա այն երկրին վրայ սուրին գալը տեսնէ եւ փողը հնչեցնէ ու ժողովուրդը զգուշացնէ
եւ տեսանիցէ սուր եկեալ յերկիրն, եւ փող հարկանիցէ եւ ազդ առնիցէ ժողովրդեանն:

33:3: եւ տեսանիցէ սուր եկեալ յերկիրն, եւ փո՛ղ հարկանիցէ՝ եւ ա՛զդ առնիցէ ժողովրդեանն։
3 Սա տեսնելու է երկրի վրայ հասած սուրը, փող է փչելու եւ ազդարարելու է ժողովրդին:
3 Ու անիկա այն երկրին վրայ սուրին գալը տեսնէ եւ փողը հնչեցնէ ու ժողովուրդը զգուշացնէ
zohrab-1805▾ eastern-1994▾ western am▾
33:333:3 и он, увидев меч, идущий на землю, затрубит в трубу и предостережет народ;
33:4 καὶ και and; even ἀκούσῃ ακουω hear ὁ ο the ἀκούσας ακουω hear τὴν ο the φωνὴν φωνη voice; sound τῆς ο the σάλπιγγος σαλπιγξ trumpet καὶ και and; even μὴ μη not φυλάξηται φυλασσω guard; keep καὶ και and; even ἐπέλθῃ επερχομαι come on / against ἡ ο the ῥομφαία ρομφαια broadsword καὶ και and; even καταλάβῃ καταλαμβανω apprehend αὐτόν αυτος he; him τὸ ο the αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him ἔσται ειμι be
33:4 וְ wᵊ וְ and שָׁמַ֨ע šāmˌaʕ שׁמע hear הַ ha הַ the שֹּׁמֵ֜עַ ššōmˈēₐʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹ֤ול qˈôl קֹול sound הַ ha הַ the שֹּׁופָר֙ ššôfˌār שֹׁופָר horn וְ wᵊ וְ and לֹ֣א lˈō לֹא not נִזְהָ֔ר nizhˈār זהר warn וַ wa וְ and תָּ֥בֹוא ttˌāvô בוא come חֶ֖רֶב ḥˌerev חֶרֶב dagger וַ wa וְ and תִּקָּחֵ֑הוּ ttiqqāḥˈēhû לקח take דָּמֹ֥ו dāmˌô דָּם blood בְ vᵊ בְּ in רֹאשֹׁ֖ו rōšˌô רֹאשׁ head יִֽהְיֶֽה׃ yˈihyˈeh היה be
33:4. audiens autem quisquis ille est sonum bucinae non se observaverit veneritque gladius et tulerit eum sanguis ipsius super caput eius eritThen he that heareth the sound of the trumpet, whosoever he be, and doth not look to himself, if the sword come, and cut him off: his blood shall be upon his own head.
4. then whosoever heareth the sound of the trumpet, and taketh not warning, if the sword come, and take him away, his blood shall be upon his own head.
If when he seeth the sword come upon the land, he blow the trumpet, and warn the people:

33:3 и он, увидев меч, идущий на землю, затрубит в трубу и предостережет народ;
33:4
καὶ και and; even
ἀκούσῃ ακουω hear
ο the
ἀκούσας ακουω hear
τὴν ο the
φωνὴν φωνη voice; sound
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
καὶ και and; even
μὴ μη not
φυλάξηται φυλασσω guard; keep
καὶ και and; even
ἐπέλθῃ επερχομαι come on / against
ο the
ῥομφαία ρομφαια broadsword
καὶ και and; even
καταλάβῃ καταλαμβανω apprehend
αὐτόν αυτος he; him
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
ἔσται ειμι be
33:4
וְ wᵊ וְ and
שָׁמַ֨ע šāmˌaʕ שׁמע hear
הַ ha הַ the
שֹּׁמֵ֜עַ ššōmˈēₐʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֤ול qˈôl קֹול sound
הַ ha הַ the
שֹּׁופָר֙ ššôfˌār שֹׁופָר horn
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
נִזְהָ֔ר nizhˈār זהר warn
וַ wa וְ and
תָּ֥בֹוא ttˌāvô בוא come
חֶ֖רֶב ḥˌerev חֶרֶב dagger
וַ wa וְ and
תִּקָּחֵ֑הוּ ttiqqāḥˈēhû לקח take
דָּמֹ֥ו dāmˌô דָּם blood
בְ vᵊ בְּ in
רֹאשֹׁ֖ו rōšˌô רֹאשׁ head
יִֽהְיֶֽה׃ yˈihyˈeh היה be
33:4. audiens autem quisquis ille est sonum bucinae non se observaverit veneritque gladius et tulerit eum sanguis ipsius super caput eius erit
Then he that heareth the sound of the trumpet, whosoever he be, and doth not look to himself, if the sword come, and cut him off: his blood shall be upon his own head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. “Кровь его будет на его голове”. Он погибнет смертью (ср. 1: Пар XII:19; Дан I:10) и будет сам в этом виноват. Не с кого взыскивать его кровь по закону кровавой мести (Лев I:4; XX:9). “Спас свою жизнь” см. объяснение III:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:4: whosoever heareth: Heb. he that hearing heareth, Ch2 25:16; Pro 29:1; Jer 6:17, Jer 42:20-22; Zac 1:2-4; Jam 1:22
his blood: Eze 33:5, Eze 33:9, Eze 18:13; Lev 20:9, Lev 11-27; Sa2 1:16; Kg1 2:37; Act 18:6, Act 20:26
John Gill
33:4 Then whosoever heareth the sound of the trumpet, and taketh no warning,.... Does not mind the notice given him; is incredulous of the danger he is in, or negligent of providing for his safety; fancies it is an alarm, and nothing else; and imagines there is no real danger, or what is a mere trifle; or, that the enemy is at a great distance, and it is time enough to provide for his defence:
if the sword come and take him away; those that kill with the sword, as the Targum, come suddenly on him, and take away his life, or carry him captive: his blood shall be upon his own head; the guilt of his slaughter, as the Targum; the sin will be his own; it must be brought in wilful murder; no blame can be laid upon any but himself; the watchman will be clear.
Robert Jamieson, A. R. Fausset and David Brown
33:4 blood . . . upon his own head--metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims.
33:433:4: Եւ լսելով լսիցէ՛ զձայն փողոյն՝ եւ ո՛չ զգուշասցի. եւ հասանիցէ սուրն՝ եւ ըմբռնեսցէ զնա, արիւն նորա ՚ի գլո՛ւխ նորին եղիցի[12820]։ [12820] Այլք. Եւ ըմբռնիցէ զնա։
4 Ժողովուրդը լաւ է լսելու փողի ձայնը, բայց չի զգուշանալու: Եւ սուրը հասնելու, բռնելու է նրան. թող նրա արիւնն իր գլխին լինի,
4 Եւ եթէ փողին ձայնը լսողը չզգուշանայ եւ սուրը գայ՝ զանիկա վերցնէ, անոր արիւնը իր գլուխը պիտի ըլլայ։
եւ լսելով լսիցէ զձայն փողոյն եւ ոչ զգուշասցի, եւ հասանիցէ սուրն եւ ըմբռնիցէ զնա, արիւն նորա ի գլուխ նորին եղիցի:

33:4: Եւ լսելով լսիցէ՛ զձայն փողոյն՝ եւ ո՛չ զգուշասցի. եւ հասանիցէ սուրն՝ եւ ըմբռնեսցէ զնա, արիւն նորա ՚ի գլո՛ւխ նորին եղիցի[12820]։
[12820] Այլք. Եւ ըմբռնիցէ զնա։
4 Ժողովուրդը լաւ է լսելու փողի ձայնը, բայց չի զգուշանալու: Եւ սուրը հասնելու, բռնելու է նրան. թող նրա արիւնն իր գլխին լինի,
4 Եւ եթէ փողին ձայնը լսողը չզգուշանայ եւ սուրը գայ՝ զանիկա վերցնէ, անոր արիւնը իր գլուխը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:433:4 и если кто будет слушать голос трубы, но не остережет себя, то, когда меч придет и захватит его, кровь его будет на его голове.
33:5 ὅτι οτι since; that τὴν ο the φωνὴν φωνη voice; sound τῆς ο the σάλπιγγος σαλπιγξ trumpet ἀκούσας ακουω hear οὐκ ου not ἐφυλάξατο φυλασσω guard; keep τὸ ο the αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτοῦ αυτος he; him ἔσται ειμι be καὶ και and; even οὗτος ουτος this; he ὅτι οτι since; that ἐφυλάξατο φυλασσω guard; keep τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him ἐξείλατο εξαιρεω extract; take out
33:5 אֵת֩ ʔˌēṯ אֵת [object marker] קֹ֨ול qˌôl קֹול sound הַ ha הַ the שֹּׁופָ֤ר ššôfˈār שֹׁופָר horn שָׁמַע֙ šāmˌaʕ שׁמע hear וְ wᵊ וְ and לֹ֣א lˈō לֹא not נִזְהָ֔ר nizhˈār זהר warn דָּמֹ֖ו dāmˌô דָּם blood בֹּ֣ו bˈô בְּ in יִֽהְיֶ֑ה yˈihyˈeh היה be וְ wᵊ וְ and ה֥וּא hˌû הוּא he נִזְהָ֖ר nizhˌār זהר warn נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul מִלֵּֽט׃ millˈēṭ מלט escape
33:5. sonum bucinae audivit et non se observavit sanguis eius in ipso erit si autem custodierit animam suam salvavitHe heard the sound of the trumpet, and did not look to himself, his blood shall be upon him: but if he look to himself, he shall save his life.
5. He heard the sound of the trumpet, and took not warning; his blood shall be upon him: whereas if he had taken warning he should have delivered his soul.
Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head:

33:4 и если кто будет слушать голос трубы, но не остережет себя, то, когда меч придет и захватит его, кровь его будет на его голове.
33:5
ὅτι οτι since; that
τὴν ο the
φωνὴν φωνη voice; sound
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
ἀκούσας ακουω hear
οὐκ ου not
ἐφυλάξατο φυλασσω guard; keep
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
ἔσται ειμι be
καὶ και and; even
οὗτος ουτος this; he
ὅτι οτι since; that
ἐφυλάξατο φυλασσω guard; keep
τὴν ο the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
ἐξείλατο εξαιρεω extract; take out
33:5
אֵת֩ ʔˌēṯ אֵת [object marker]
קֹ֨ול qˌôl קֹול sound
הַ ha הַ the
שֹּׁופָ֤ר ššôfˈār שֹׁופָר horn
שָׁמַע֙ šāmˌaʕ שׁמע hear
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
נִזְהָ֔ר nizhˈār זהר warn
דָּמֹ֖ו dāmˌô דָּם blood
בֹּ֣ו bˈô בְּ in
יִֽהְיֶ֑ה yˈihyˈeh היה be
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
נִזְהָ֖ר nizhˌār זהר warn
נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul
מִלֵּֽט׃ millˈēṭ מלט escape
33:5. sonum bucinae audivit et non se observavit sanguis eius in ipso erit si autem custodierit animam suam salvavit
He heard the sound of the trumpet, and did not look to himself, his blood shall be upon him: but if he look to himself, he shall save his life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:5: heard: Psa 95:7; Heb 2:1-3
his blood: Isa 51:2; Joh 8:39
But: Exo 9:19-21; Kg2 6:10; Act 2:37-41; Heb 11:7
John Gill
33:5 He heard the sound of the trumpet,.... The alarm of the enemy being at hand, and so was inexcusable:
and took not warning; which that gave him:
his blood shall be upon him; the fault shall be imputed to himself, and not another; and he must bear it himself, and answer for it, and not the watchman:
but he that taketh warning shall deliver his soul; who, hearing the sound of the trumpet, prepares for his own defence, and provides for his safety, he shall save his life, and not fall into the enemies' hands.
33:533:5: Զի զձայն լուաւ զփողոյն եւ ո՛չ զգուշացաւ, արիւն նորա ՚ի վերայ նորին եղիցի. եւ նա՝ զի զգուշացոյց, զա՛նձն իւր ապրեցոյց[12821]։ [12821] Ոմանք. Զձայն լուաւ փողոյն։
5 քանի որ փողի ձայնը լսել էր, բայց չէր զգուշացել: Թող նրա արիւնն իր գլխին լինի: Իսկ նա, ով զգուշացրել էր, փրկելու է ինքն իրեն:
5 Անիկա փողին ձայնը լսեց ու չզգուշացաւ, անոր արիւնը իր վրայ պիտի ըլլայ. բայց զգուշացողը իր հոգին պիտի ազատէ։
Զի զձայն լուաւ զփողոյն եւ ոչ զգուշացաւ, արիւն նորա ի վերայ նորին եղիցի. եւ նա` զի զգուշացոյց, զանձն իւր ապրեցոյց:

33:5: Զի զձայն լուաւ զփողոյն եւ ո՛չ զգուշացաւ, արիւն նորա ՚ի վերայ նորին եղիցի. եւ նա՝ զի զգուշացոյց, զա՛նձն իւր ապրեցոյց[12821]։
[12821] Ոմանք. Զձայն լուաւ փողոյն։
5 քանի որ փողի ձայնը լսել էր, բայց չէր զգուշացել: Թող նրա արիւնն իր գլխին լինի: Իսկ նա, ով զգուշացրել էր, փրկելու է ինքն իրեն:
5 Անիկա փողին ձայնը լսեց ու չզգուշացաւ, անոր արիւնը իր վրայ պիտի ըլլայ. բայց զգուշացողը իր հոգին պիտի ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:533:5 Голос трубы он слышал, но не остерег себя, кровь его на нем будет; а кто остерегся, тот спас жизнь свою.
33:6 καὶ και and; even ὁ ο the σκοπός σκοπος focus; aim ἐὰν εαν and if; unless ἴδῃ οραω view; see τὴν ο the ῥομφαίαν ρομφαια broadsword ἐρχομένην ερχομαι come; go καὶ και and; even μὴ μη not σημάνῃ σημαινω signify τῇ ο the σάλπιγγι σαλπιγξ trumpet καὶ και and; even ὁ ο the λαὸς λαος populace; population μὴ μη not φυλάξηται φυλασσω guard; keep καὶ και and; even ἐλθοῦσα ερχομαι come; go ἡ ο the ῥομφαία ρομφαια broadsword λάβῃ λαμβανω take; get ἐξ εκ from; out of αὐτῶν αυτος he; him ψυχήν ψυχη soul αὕτη ουτος this; he διὰ δια through; because of τὴν ο the αὑτῆς εαυτου of himself; his own ἀνομίαν ανομια lawlessness ἐλήμφθη λαμβανω take; get καὶ και and; even τὸ ο the αἷμα αιμα blood; bloodstreams ἐκ εκ from; out of τῆς ο the χειρὸς χειρ hand τοῦ ο the σκοποῦ σκοπος focus; aim ἐκζητήσω εκζητεω seek out / thoroughly
33:6 וְ֠ wᵊ וְ and הַ ha הַ the צֹּפֶה ṣṣōfˌeh צפה look out כִּֽי־ kˈî- כִּי that יִרְאֶ֨ה yirʔˌeh ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֜רֶב ḥˈerev חֶרֶב dagger בָּאָ֗ה bāʔˈā בוא come וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תָקַ֤ע ṯāqˈaʕ תקע blow בַּ ba בְּ in † הַ the שֹּׁופָר֙ ššôfˌār שֹׁופָר horn וְ wᵊ וְ and הָ hā הַ the עָ֣ם ʕˈām עַם people לֹֽא־ lˈō- לֹא not נִזְהָ֔ר nizhˈār זהר warn וַ wa וְ and תָּבֹ֣וא ttāvˈô בוא come חֶ֔רֶב ḥˈerev חֶרֶב dagger וַ wa וְ and תִּקַּ֥ח ttiqqˌaḥ לקח take מֵהֶ֖ם mēhˌem מִן from נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul ה֚וּא ˈhû הוּא he בַּ ba בְּ in עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin נִלְקָ֔ח nilqˈāḥ לקח take וְ wᵊ וְ and דָמֹ֖ו ḏāmˌô דָּם blood מִ mi מִן from יַּֽד־ yyˈaḏ- יָד hand הַ ha הַ the צֹּפֶ֥ה ṣṣōfˌeh צפה look out אֶדְרֹֽשׁ׃ ס ʔeḏrˈōš . s דרשׁ inquire
33:6. quod si speculator viderit gladium venientem et non insonuerit bucina et populus non se custodierit veneritque gladius et tulerit de eis animam ille quidem in iniquitate sua captus est sanguinem autem eius de manu speculatoris requiramAnd if the watchman see the sword coming, and sound not the trumpet: and the people look not to themselves, and the sword come, and cut off a soul from among them: he indeed is taken away in his iniquity, but I will require his blood at the hand of the watchman.
6. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned, and the sword come, and take any person from among them; he is taken away in his iniquity, but his blood will I require at the watchman’s hand.
He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul:

33:5 Голос трубы он слышал, но не остерег себя, кровь его на нем будет; а кто остерегся, тот спас жизнь свою.
33:6
καὶ και and; even
ο the
σκοπός σκοπος focus; aim
ἐὰν εαν and if; unless
ἴδῃ οραω view; see
τὴν ο the
ῥομφαίαν ρομφαια broadsword
ἐρχομένην ερχομαι come; go
καὶ και and; even
μὴ μη not
σημάνῃ σημαινω signify
τῇ ο the
σάλπιγγι σαλπιγξ trumpet
καὶ και and; even
ο the
λαὸς λαος populace; population
μὴ μη not
φυλάξηται φυλασσω guard; keep
καὶ και and; even
ἐλθοῦσα ερχομαι come; go
ο the
ῥομφαία ρομφαια broadsword
λάβῃ λαμβανω take; get
ἐξ εκ from; out of
αὐτῶν αυτος he; him
ψυχήν ψυχη soul
αὕτη ουτος this; he
διὰ δια through; because of
τὴν ο the
αὑτῆς εαυτου of himself; his own
ἀνομίαν ανομια lawlessness
ἐλήμφθη λαμβανω take; get
καὶ και and; even
τὸ ο the
αἷμα αιμα blood; bloodstreams
ἐκ εκ from; out of
τῆς ο the
χειρὸς χειρ hand
τοῦ ο the
σκοποῦ σκοπος focus; aim
ἐκζητήσω εκζητεω seek out / thoroughly
33:6
וְ֠ wᵊ וְ and
הַ ha הַ the
צֹּפֶה ṣṣōfˌeh צפה look out
כִּֽי־ kˈî- כִּי that
יִרְאֶ֨ה yirʔˌeh ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶ֜רֶב ḥˈerev חֶרֶב dagger
בָּאָ֗ה bāʔˈā בוא come
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תָקַ֤ע ṯāqˈaʕ תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָר֙ ššôfˌār שֹׁופָר horn
וְ wᵊ וְ and
הָ הַ the
עָ֣ם ʕˈām עַם people
לֹֽא־ lˈō- לֹא not
נִזְהָ֔ר nizhˈār זהר warn
וַ wa וְ and
תָּבֹ֣וא ttāvˈô בוא come
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וַ wa וְ and
תִּקַּ֥ח ttiqqˌaḥ לקח take
מֵהֶ֖ם mēhˌem מִן from
נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul
ה֚וּא ˈhû הוּא he
בַּ ba בְּ in
עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin
נִלְקָ֔ח nilqˈāḥ לקח take
וְ wᵊ וְ and
דָמֹ֖ו ḏāmˌô דָּם blood
מִ mi מִן from
יַּֽד־ yyˈaḏ- יָד hand
הַ ha הַ the
צֹּפֶ֥ה ṣṣōfˌeh צפה look out
אֶדְרֹֽשׁ׃ ס ʔeḏrˈōš . s דרשׁ inquire
33:6. quod si speculator viderit gladium venientem et non insonuerit bucina et populus non se custodierit veneritque gladius et tulerit de eis animam ille quidem in iniquitate sua captus est sanguinem autem eius de manu speculatoris requiram
And if the watchman see the sword coming, and sound not the trumpet: and the people look not to themselves, and the sword come, and cut off a soul from among them: he indeed is taken away in his iniquity, but I will require his blood at the hand of the watchman.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. “И отнимет у кого из них жизнь”, слав. “взмет от них душу”. Ед.ч. указывает на то, что страж и пророк ответственны за каждую душу вверенных им людей. - “Сей схвачен будет (слав. “та, т. е. душа, …взяся”) за грех свой”. По взгляду пророка Иезекииля, не чуждому и другим пророкам, но особенно ярко выраженному у него, человек не может погибнуть, прежде всего, конечно, вечно, но отчасти и насильственной смертью иначе, как за грех свой, хотя бы, как в данном случае, ближайшей причиной его смерти была нерадивость другого.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:6: and blow: Isa 56:10, Isa 56:11
he is: Eze 33:8, Eze 33:9, Eze 18:20, Eze 18:24; Pro 14:32; Joh 8:21-24
his blood: Eze 3:18-20, Eze 34:10; Gen 9:5, Gen 42:22; Sa2 4:11
Geneva 1599
33:6 But if the watchman shall see the sword come, and blow not the trumpet, and the people be not warned; if the sword shall come, and take [any] person from among them, he is taken away in his (b) iniquity; but his blood will I require at the watchman's hand.
(b) Signifying that the wicked will not escape punishment though the watchman is negligent: but if the watchman blows the trumpet, and then he will not obey, he will deserve double punishment.
John Gill
33:6 But if the watchman see the sword come,.... Or those that kill with the sword, as the Targum is; so far doing the duty of his office as to be in the watchtower, and not asleep:
and yet blow not the trumpet: to give the people notice of the enemy, and of their danger:
and the people be not warned; but in the utmost security, not apprehending themselves to be in any danger at all:
if the sword come and take any person from among them; even though but a single person:
he is taken away in his iniquity: having had no time to have it set before him, and to be convinced, and to repent of it, and seek for pardoning mercy for it; it is a dreadful thing thus to be taken out of the world, and snatched into hell at once:
but his blood will I require at the watchman's hands; he shall be punished for not doing his duty, for not giving the due warning of danger, on which account the man was surprised with the enemy, and taken away unawares; and therefore his death shall be laid to the watchman, and he must be answerable for it.
John Wesley
33:6 Is taken away - Punished by the Lord for his sin.
Robert Jamieson, A. R. Fausset and David Brown
33:6 his iniquity--his negligence in not maintaining constant watchfulness, as they who are in warfare ought to do. The thing signified here appears from under the image.
33:633:6: Եւ եթէ տեսանիցէ դէտն զսուրն եկեալ՝ եւ ո՛չ նշանակիցէ փողով, եւ ազգն ո՛չ զգուշանայցէ. եւ եկեալ սուրն ըմբռնիցէ ՚ի նոցանէ անձն մի. նա վասն անօրէնութեան իւրում ըմբռնեցաւ, եւ զարիւն նորա ՚ի ձեռա՛ց դիտին խնդրեցից[12822]։ [12822] Բազումք. Վասն անօրէնութեան իւրոյ։
6 Իսկ եթէ պահակը տեսնի վրայ հասած սուրը, բայց փողով նշան չտայ, ժողովուրդն էլ չզգուշանայ, - վրայ հասած սուրը բռնելու է նրանցից մէկին: Սա իր անօրէնութեան պատճառով է բռնուած լինելու. բայց սրա արիւնը պահակից եմ պահանջելու”:
6 Իսկ եթէ դէտը սուրին գալը տեսնէ եւ փողը չհնչեցնէ ու ժողովուրդը չզգուշանայ եւ սուրը գայ ու անոնցմէ մէկը վերցնէ, իր անօրէնութեանը համար վերցուեցաւ. բայց անոր արիւնը դէտին ձեռքէն պիտի պահանջեմ’։
Եւ եթէ տեսանիցէ դէտն զսուրն եկեալ, եւ ոչ նշանակիցէ փողով, եւ ազգն ոչ զգուշանայցէ, եւ եկեալ սուրն ըմբռնիցէ ի նոցանէ անձն մի, նա վասն անօրէնութեան իւրոյ ըմբռնեցաւ, եւ զարիւն նորա ի ձեռաց դիտին խնդրեցից:

33:6: Եւ եթէ տեսանիցէ դէտն զսուրն եկեալ՝ եւ ո՛չ նշանակիցէ փողով, եւ ազգն ո՛չ զգուշանայցէ. եւ եկեալ սուրն ըմբռնիցէ ՚ի նոցանէ անձն մի. նա վասն անօրէնութեան իւրում ըմբռնեցաւ, եւ զարիւն նորա ՚ի ձեռա՛ց դիտին խնդրեցից[12822]։
[12822] Բազումք. Վասն անօրէնութեան իւրոյ։
6 Իսկ եթէ պահակը տեսնի վրայ հասած սուրը, բայց փողով նշան չտայ, ժողովուրդն էլ չզգուշանայ, - վրայ հասած սուրը բռնելու է նրանցից մէկին: Սա իր անօրէնութեան պատճառով է բռնուած լինելու. բայց սրա արիւնը պահակից եմ պահանջելու”:
6 Իսկ եթէ դէտը սուրին գալը տեսնէ եւ փողը չհնչեցնէ ու ժողովուրդը չզգուշանայ եւ սուրը գայ ու անոնցմէ մէկը վերցնէ, իր անօրէնութեանը համար վերցուեցաւ. բայց անոր արիւնը դէտին ձեռքէն պիտի պահանջեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
33:633:6 Если же страж видел идущий меч и не затрубил в трубу, и народ не был предостережен, то, когда придет меч и отнимет у кого из них жизнь, сей схвачен будет за грех свой, но кровь его взыщу от руки стража.
33:7 καὶ και and; even σύ συ you 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
33:7 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֔ם 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 אֹתָ֖ם ʔōṯˌām אֵת [object marker] מִמֶּֽנִּי׃ mimmˈennî מִן from
33:7. et tu fili hominis speculatorem dedi te domui Israhel audiens ergo ex ore meo sermonem adnuntiabis eis ex meSo thou, O son of man, I have made thee a watchman to the house of Israel: therefore thou shalt hear the word from my mouth, and shalt tell it them from me.
7. So thou, son of man, I have set thee a watchman unto the house of Israel; therefore hear the word at my mouth, and give them warning from me.
But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take [any] person from among them, he is taken away in his iniquity; but his blood will I require at the watchman' s hand:

33:6 Если же страж видел идущий меч и не затрубил в трубу, и народ не был предостережен, то, когда придет меч и отнимет у кого из них жизнь, сей схвачен будет за грех свой, но кровь его взыщу от руки стража.
33:7
καὶ και and; even
σύ συ you
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
33:7
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֔ם 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
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
מִמֶּֽנִּי׃ mimmˈennî מִן from
33:7. et tu fili hominis speculatorem dedi te domui Israhel audiens ergo ex ore meo sermonem adnuntiabis eis ex me
So thou, O son of man, I have made thee a watchman to the house of Israel: therefore thou shalt hear the word from my mouth, and shalt tell it them from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9. Почти буквальное повторение III:17-19. Но там имелась в виду главным образом гибель царства, о которой пророк должен был предупреждать народ, а здесь дальнейшие очистительные суды Божии над Израилем. - “Беззаконник!” слав. “грешниче”. Этот зват. п. добавка (и выразительная) к параллельному месту III гл., но его не читают многие древ. переводы. Опущено из III гл. отношение к согрешающему праведнику, как случай сравнительно редкий.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:7: I have: Eze 3:17-21; Sol 3:3, Sol 5:7; Isa 62:6; Jer 6:27, Jer 31:6; Mic 7:4; Eph 4:11; Heb 13:17
thou shalt: Eze 2:7, Eze 2:8; Kg1 22:14, Kg1 22:16-28; Ch2 19:10; Jer 1:17, Jer 23:28, Jer 26:2; Act 5:20; Act 20:20, Act 20:26, Act 20:27; Co1 11:23, Co1 15:3; Col 1:28, Col 1:29; Th1 4:1, Th1 4:2
Geneva 1599
33:7 So thou, O son of man, I have set thee a watchman to the house of Israel; therefore thou shalt hear the word at my (c) mouth, and warn them from me.
(c) Which teaches that he that receives not his charge at the Lord's mouth is a spy and not a true watchman.
John Gill
33:7 So thou, O son of man,.... Here begins the application of the parable to the prophet himself, describing his office and his duty:
I have set thee a watchman unto the house of Israel; which is repeated from Ezek 3:17; see Gill on Ezek 3:17. The Targum is,
"I have appointed thee a teacher;''
a spiritual watchman; so pastors, teachers, ministers of the Gospel, are watchmen, Ti2 4:5,
therefore thou shalt hear the word from my mouth, and warn them from me. The Targum is,
"thou shalt receive the word from my Word, and warn them from sinning before me.''
Robert Jamieson, A. R. Fausset and David Brown
33:7 I have set thee a watchman--application of the image. Ezekiel's appointment to be a watchman spiritually is far more solemn, as it is derived from God, not from the people.
33:733:7: Եւ դո՛ւ որդի մարդոյ, դէ՛տ կացուցի զքեզ տանդ Իսրայէլի, եւ լուիցես բանից բերանոյ իմոյ, եւ զգուշացուսջիր զնոսա իբրեւ յինէն[12823]։ [12823] Բազումք. Դէտ ետու զքեզ տանդ Իսրայէլի... զգուշացուսցես զնոսա իբրեւ։
7 Դո՛ւ էլ, մարդո՛ւ որդի. քեզ պահակ եմ կարգել Իսրայէլի այդ տան վրայ, եւ դու պիտի լսես իմ բերանի խօսքերը, իմ կողմից պիտի զգուշացնես նրանց:
7 «Դո՛ւն, որդի՛ մարդոյ, քեզ Իսրայէլի տանը դէտ դրի, որ իմ խօսքս լսես եւ իմ կողմէս զանոնք զգուշացնես։
Եւ դու, որդի մարդոյ, դէտ ետու զքեզ տանդ Իսրայելի, եւ լուիցես բանից բերանոյ իմոյ, եւ զգուշացուսցես զնոսա իբրեւ յինէն:

33:7: Եւ դո՛ւ որդի մարդոյ, դէ՛տ կացուցի զքեզ տանդ Իսրայէլի, եւ լուիցես բանից բերանոյ իմոյ, եւ զգուշացուսջիր զնոսա իբրեւ յինէն[12823]։
[12823] Բազումք. Դէտ ետու զքեզ տանդ Իսրայէլի... զգուշացուսցես զնոսա իբրեւ։
7 Դո՛ւ էլ, մարդո՛ւ որդի. քեզ պահակ եմ կարգել Իսրայէլի այդ տան վրայ, եւ դու պիտի լսես իմ բերանի խօսքերը, իմ կողմից պիտի զգուշացնես նրանց:
7 «Դո՛ւն, որդի՛ մարդոյ, քեզ Իսրայէլի տանը դէտ դրի, որ իմ խօսքս լսես եւ իմ կողմէս զանոնք զգուշացնես։
zohrab-1805▾ eastern-1994▾ western am▾
33:733:7 И тебя, сын человеческий, Я поставил стражем дому Израилеву, и ты будешь слышать из уст Моих слово и вразумлять их от Меня.
33:8 ἐν εν in τῷ ο the εἶπαί ερεω.1 state; mentioned με με me τῷ ο the ἁμαρτωλῷ αμαρτωλος sinful θανάτῳ θανατος death θανατωθήσῃ θανατοω put to death καὶ και and; even μὴ μη not λαλήσῃς λαλεω talk; speak τοῦ ο the φυλάξασθαι φυλασσω guard; keep τὸν ο the ἀσεβῆ ασεβης irreverent ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him αὐτὸς αυτος he; him ὁ ο the ἄνομος ανομος lawless τῇ ο the ἀνομίᾳ ανομια lawlessness αὐτοῦ αυτος he; him ἀποθανεῖται αποθνησκω die τὸ ο the δὲ δε though; while 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
33:8 בְּ bᵊ בְּ in אָמְרִ֣י ʔomrˈî אמר say לָ lā לְ to † הַ the רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty רָשָׁע֙ rāšˌāʕ רָשָׁע guilty מֹ֣ות mˈôṯ מות die תָּמ֔וּת tāmˈûṯ מות die וְ wᵊ וְ and לֹ֣א lˈō לֹא not דִבַּ֔רְתָּ ḏibbˈartā דבר speak לְ lᵊ לְ to הַזְהִ֥יר hazhˌîr זהר warn רָשָׁ֖ע rāšˌāʕ רָשָׁע guilty מִ mi מִן from דַּרְכֹּ֑ו ddarkˈô דֶּרֶךְ way 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
33:8. si me dicente ad impium impie morte morieris non fueris locutus ut se custodiat impius a via sua ipse impius in iniquitate sua morietur sanguinem autem eius de manu tua requiramWhen I say to the wicked: O wicked man, thou shalt surely die: if thou dost not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at thy hand.
8. When I say unto the wicked, O wicked man, thou shalt surely die, and thou dost not speak to warn the wicked from his way; that wicked man shall die in his iniquity, but his blood will I require at thine hand.
So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me:

33:7 И тебя, сын человеческий, Я поставил стражем дому Израилеву, и ты будешь слышать из уст Моих слово и вразумлять их от Меня.
33:8
ἐν εν in
τῷ ο the
εἶπαί ερεω.1 state; mentioned
με με me
τῷ ο the
ἁμαρτωλῷ αμαρτωλος sinful
θανάτῳ θανατος death
θανατωθήσῃ θανατοω put to death
καὶ και and; even
μὴ μη not
λαλήσῃς λαλεω talk; speak
τοῦ ο the
φυλάξασθαι φυλασσω guard; keep
τὸν ο the
ἀσεβῆ ασεβης irreverent
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
αὐτοῦ αυτος he; him
αὐτὸς αυτος he; him
ο the
ἄνομος ανομος lawless
τῇ ο the
ἀνομίᾳ ανομια lawlessness
αὐτοῦ αυτος he; him
ἀποθανεῖται αποθνησκω die
τὸ ο the
δὲ δε though; while
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
33:8
בְּ bᵊ בְּ in
אָמְרִ֣י ʔomrˈî אמר say
לָ לְ to
הַ the
רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty
רָשָׁע֙ rāšˌāʕ רָשָׁע guilty
מֹ֣ות mˈôṯ מות die
תָּמ֔וּת tāmˈûṯ מות die
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
דִבַּ֔רְתָּ ḏibbˈartā דבר speak
לְ lᵊ לְ to
הַזְהִ֥יר hazhˌîr זהר warn
רָשָׁ֖ע rāšˌāʕ רָשָׁע guilty
מִ mi מִן from
דַּרְכֹּ֑ו ddarkˈô דֶּרֶךְ way
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
33:8. si me dicente ad impium impie morte morieris non fueris locutus ut se custodiat impius a via sua ipse impius in iniquitate sua morietur sanguinem autem eius de manu tua requiram
When I say to the wicked: O wicked man, thou shalt surely die: if thou dost not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at thy hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:8: O wicked: Eze 33:14, Eze 18:4, Eze 18:10-13, Eze 18:18, Eze 18:20; Gen 2:17, Gen 3:4; Pro 11:21; Ecc 8:13; Isa 3:11; Jer 8:13
if thou: Eze 13:9, Eze 13:10; Jer 8:11, Jer 8:12, Jer 14:13-16
that wicked: Eze 33:6; Num 27:3; Act 20:26, Act 20:27
Geneva 1599
33:8 When I say to the wicked, O wicked [man], thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked [man] shall die in his iniquity; but his blood will I (d) require at thy hand.
(d) The watchman must answer for the blood of all that perish through his negligence.
John Gill
33:8 When I say unto the wicked, O wicked man,.... Order the prophet to say so to him, and as follows; See Gill on Ezek 3:18.
Robert Jamieson, A. R. Fausset and David Brown
33:8 thou shalt surely die--by a violent death, the earnest of everlasting death; the qualification being supposed, "if thou dost not repent."
33:833:8: Յասե՛լ ինձ ցմեղաւորն թէ մահու մեռանիցիս. եւ դու ո՛չ խօսիցիս զգուշացուցանել զամպարիշտն ՚ի ճանապարհէ իւրմէ. ինքն անօրէնն յանօրէնութեան իւրում մեռցի, եւ զարիւն նորա ՚ի ձեռաց քոց խնդրեցից։
8 Երբ ես մեղաւորին ասեմ՝ հաստատ կը մեռնես, իսկ դու չխօսես ու չզգուշացնես ամբարշտին իր ճանապարհից, ինքը՝ անօրէնն իր անօրէնութեան մէջ կը մեռնի, բայց նրա արիւնը քեզնից կը պահանջեմ:
8 Երբ ամբարշտին ըսեմ՝ «Ո՛վ ամբարիշտ, անշուշտ պիտի մեռնիս», բայց դուն ամբարիշտը իր ճամբայէն չզգուշացնես, այն ամբարիշտը իր անօրէնութեանը մէջ պիտի մեռնի, բայց անոր արիւնը քու ձեռքէդ պիտի պահանջեմ։
Յասել ինձ ցմեղաւորն թէ` Մահու մեռանիցիս, եւ դու ոչ խօսիցիս զգուշացուցանել զամպարիշտն ի ճանապարհէ իւրմէ. ինքն անօրէնն յանօրէնութեան իւրում մեռցի, եւ զարիւն նորա ի ձեռաց քոց խնդրեցից:

33:8: Յասե՛լ ինձ ցմեղաւորն թէ մահու մեռանիցիս. եւ դու ո՛չ խօսիցիս զգուշացուցանել զամպարիշտն ՚ի ճանապարհէ իւրմէ. ինքն անօրէնն յանօրէնութեան իւրում մեռցի, եւ զարիւն նորա ՚ի ձեռաց քոց խնդրեցից։
8 Երբ ես մեղաւորին ասեմ՝ հաստատ կը մեռնես, իսկ դու չխօսես ու չզգուշացնես ամբարշտին իր ճանապարհից, ինքը՝ անօրէնն իր անօրէնութեան մէջ կը մեռնի, բայց նրա արիւնը քեզնից կը պահանջեմ:
8 Երբ ամբարշտին ըսեմ՝ «Ո՛վ ամբարիշտ, անշուշտ պիտի մեռնիս», բայց դուն ամբարիշտը իր ճամբայէն չզգուշացնես, այն ամբարիշտը իր անօրէնութեանը մէջ պիտի մեռնի, բայց անոր արիւնը քու ձեռքէդ պիտի պահանջեմ։
zohrab-1805▾ eastern-1994▾ western am▾
33:833:8 Когда Я скажу беззаконнику: >, а ты не будешь ничего говорить, чтобы предостеречь беззаконника от пути его, то беззаконник тот умрет за грех свой, но кровь его взыщу от руки твоей.
33:9 σὺ συ you δὲ δε though; while ἐὰν εαν and if; unless προαπαγγείλῃς προαπαγγελλω the ἀσεβεῖ ασεβης irreverent τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him τοῦ ο the ἀποστρέψαι αποστρεφω turn away; alienate ἀπ᾿ απο from; away αὐτῆς αυτος he; him καὶ και and; even μὴ μη not ἀποστρέψῃ αποστρεφω turn away; alienate ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him οὗτος ουτος this; he τῇ ο the ἀσεβείᾳ ασεβεια irreverence αὐτοῦ αυτος he; him ἀποθανεῖται αποθνησκω die καὶ και and; even σὺ συ you τὴν ο the ψυχὴν ψυχη soul σαυτοῦ σεαυτου of yourself ἐξῄρησαι εξαιρεω extract; take out
33:9 וְ֠ wᵊ וְ and אַתָּה ʔattˌā אַתָּה you כִּֽי־ kˈî- כִּי that הִזְהַ֨רְתָּ hizhˌartā זהר warn רָשָׁ֤ע rāšˈāʕ רָשָׁע guilty מִ mi מִן from דַּרְכֹּו֙ ddarkˌô דֶּרֶךְ way לָ lā לְ to שׁ֣וּב šˈûv שׁוב return מִמֶּ֔נָּה mimmˈennā מִן from וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁ֖ב šˌāv שׁוב return מִ mi מִן from דַּרְכֹּ֑ו ddarkˈô דֶּרֶךְ way ה֚וּא ˈhû הוּא he בַּ ba בְּ in עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin יָמ֔וּת yāmˈûṯ מות die וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you נַפְשְׁךָ֥ nafšᵊḵˌā נֶפֶשׁ soul הִצַּֽלְתָּ׃ ס hiṣṣˈaltā . s נצל deliver
33:9. si autem adnuntiante te ad impium ut a viis suis convertatur non fuerit conversus a via sua ipse in iniquitate sua morietur porro tu animam tuam liberastiBut if thou tell the wicked man, that he may be converted from his ways, and he be not converted from his way he shall die in his iniquity: but thou hast delivered thy soul.
9. Nevertheless, if thou warn the wicked of his way to turn from it, and he turn not from his way; he shall die in his iniquity, but thou hast delivered thy soul.
When I say unto the wicked, O wicked [man], thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked [man] shall die in his iniquity; but his blood will I require at thine hand:

33:8 Когда Я скажу беззаконнику: <<беззаконник! ты смертью умрешь>>, а ты не будешь ничего говорить, чтобы предостеречь беззаконника от пути его, то беззаконник тот умрет за грех свой, но кровь его взыщу от руки твоей.
33:9
σὺ συ you
δὲ δε though; while
ἐὰν εαν and if; unless
προαπαγγείλῃς προαπαγγελλω the
ἀσεβεῖ ασεβης irreverent
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
τοῦ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
καὶ και and; even
μὴ μη not
ἀποστρέψῃ αποστρεφω turn away; alienate
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
αὐτοῦ αυτος he; him
οὗτος ουτος this; he
τῇ ο the
ἀσεβείᾳ ασεβεια irreverence
αὐτοῦ αυτος he; him
ἀποθανεῖται αποθνησκω die
καὶ και and; even
σὺ συ you
τὴν ο the
ψυχὴν ψυχη soul
σαυτοῦ σεαυτου of yourself
ἐξῄρησαι εξαιρεω extract; take out
33:9
וְ֠ wᵊ וְ and
אַתָּה ʔattˌā אַתָּה you
כִּֽי־ kˈî- כִּי that
הִזְהַ֨רְתָּ hizhˌartā זהר warn
רָשָׁ֤ע rāšˈāʕ רָשָׁע guilty
מִ mi מִן from
דַּרְכֹּו֙ ddarkˌô דֶּרֶךְ way
לָ לְ to
שׁ֣וּב šˈûv שׁוב return
מִמֶּ֔נָּה mimmˈennā מִן from
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁ֖ב šˌāv שׁוב return
מִ mi מִן from
דַּרְכֹּ֑ו ddarkˈô דֶּרֶךְ way
ה֚וּא ˈhû הוּא he
בַּ ba בְּ in
עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin
יָמ֔וּת yāmˈûṯ מות die
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
נַפְשְׁךָ֥ nafšᵊḵˌā נֶפֶשׁ soul
הִצַּֽלְתָּ׃ ס hiṣṣˈaltā . s נצל deliver
33:9. si autem adnuntiante te ad impium ut a viis suis convertatur non fuerit conversus a via sua ipse in iniquitate sua morietur porro tu animam tuam liberasti
But if thou tell the wicked man, that he may be converted from his ways, and he be not converted from his way he shall die in his iniquity: but thou hast delivered thy soul.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:9: if thou: Eze 3:19, Eze 3:21; Act 13:40, Act 18:5, Act 18:6, Act 28:23-28; Gal 5:19-21, Gal 6:7, Gal 6:8; Eph 5:3-6; Phi 3:18, Phi 3:19; Th1 4:3-8, Th1 5:14
if he: Pro 15:10, Pro 29:1; Luk 12:47; Joh 8:24; Act 13:46; Heb 2:3, Heb 12:25
thou hast: Act 20:26; Co2 2:15-17
John Gill
33:9 Nevertheless, if thou warn the wicked of his way,.... See Gill on Ezek 3:19.
Robert Jamieson, A. R. Fausset and David Brown
33:9 Blood had by this time been shed (Ezek 33:21), but Ezekiel was clear.
33:933:9: Ապա թէ դու յառաջագոյն պատմեսցես ամպարշտին զճանապարհս իւր՝ դառնա՛լ նմա ՚ի նմանէ, եւ ո՛չ դարձցի ՚ի ճանապարհէ իւրմէ. ինքն յամպարշտութեան իւրում մեռցի, եւ դու զանձն քո ապրեցուսցես[12824]։ [12824] Ոմանք. Ինքն յանօրէնութեան իւրում մեռցի, եւ դու։
9 Իսկ եթէ նախօրօք ասես ամբարշտին իր ճանապարհի մասին, որպէսզի յետ դառնայ դրանից, բայց նա յետ չկանգնի իր ճանապարհից, - ինքն իր ամբարշտութեան մէջ է մեռնելու, իսկ դու քո հոգին փրկելու ես»:
9 Իսկ եթէ դուն ամբարիշտը իր ճամբայէն զգուշացնես, որպէս զի անկէ դառնայ ու անիկա իր ճամբայէն չդառնայ, անիկա իր անօրէնութեանը մէջ պիտի մեռնի, բայց դուն քու հոգիդ ազատած պիտի ըլլաս»։
Ապա թէ դու յառաջագոյն պատմեսցես ամպարշտին զճանապարհս իւր` դառնալ նմա ի նմանէ, եւ ոչ դարձցի ի ճանապարհէ իւրմէ, ինքն յամպարշտութեան իւրում մեռցի, եւ դու զանձն քո ապրեցուսցես:

33:9: Ապա թէ դու յառաջագոյն պատմեսցես ամպարշտին զճանապարհս իւր՝ դառնա՛լ նմա ՚ի նմանէ, եւ ո՛չ դարձցի ՚ի ճանապարհէ իւրմէ. ինքն յամպարշտութեան իւրում մեռցի, եւ դու զանձն քո ապրեցուսցես[12824]։
[12824] Ոմանք. Ինքն յանօրէնութեան իւրում մեռցի, եւ դու։
9 Իսկ եթէ նախօրօք ասես ամբարշտին իր ճանապարհի մասին, որպէսզի յետ դառնայ դրանից, բայց նա յետ չկանգնի իր ճանապարհից, - ինքն իր ամբարշտութեան մէջ է մեռնելու, իսկ դու քո հոգին փրկելու ես»:
9 Իսկ եթէ դուն ամբարիշտը իր ճամբայէն զգուշացնես, որպէս զի անկէ դառնայ ու անիկա իր ճամբայէն չդառնայ, անիկա իր անօրէնութեանը մէջ պիտի մեռնի, բայց դուն քու հոգիդ ազատած պիտի ըլլաս»։
zohrab-1805▾ eastern-1994▾ western am▾
33:933:9 Если же ты остерегал беззаконника от пути его, чтобы он обратился от него, но он от пути своего не обратился, то он умирает за грех свой, а ты спас душу твою.
33:10 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰπὸν επω say; speak τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel οὕτως ουτως so; this way ἐλαλήσατε λαλεω talk; speak λέγοντες λεγω tell; declare αἱ ο the πλάναι πλανη error ἡμῶν ημων our καὶ και and; even αἱ ο the ἀνομίαι ανομια lawlessness ἡμῶν ημων our ἐφ᾿ επι in; on ἡμῖν ημιν us εἰσιν ειμι be καὶ και and; even ἐν εν in αὐταῖς αυτος he; him ἡμεῖς ημεις we τηκόμεθα τηκω melt καὶ και and; even πῶς πως.1 how ζησόμεθα ζαω live; alive
33:10 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind אֱמֹר֙ ʔᵉmˌōr אמר say אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כֵּ֤ן kˈēn כֵּן thus אֲמַרְתֶּם֙ ʔᵃmartˌem אמר say לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כִּֽי־ kˈî- כִּי that פְשָׁעֵ֥ינוּ fᵊšāʕˌênû פֶּשַׁע rebellion וְ wᵊ וְ and חַטֹּאתֵ֖ינוּ ḥaṭṭōṯˌênû חַטָּאת sin עָלֵ֑ינוּ ʕālˈênû עַל upon וּ û וְ and בָ֛ם vˈām בְּ in אֲנַ֥חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we נְמַקִּ֖ים nᵊmaqqˌîm מקק putrefy וְ wᵊ וְ and אֵ֥יךְ ʔˌêḵ אֵיךְ how נִֽחְיֶֽה׃ nˈiḥyˈeh חיה be alive
33:10. tu ergo fili hominis dic ad domum Israhel sic locuti estis dicentes iniquitates nostrae et peccata nostra super nos sunt et in ipsis nos tabescimus quomodo ergo vivere poterimusThou therefore, O son of man, say to the house of Israel: Thus you have spoken, saying: Our iniquities, and our sins are upon us, and we pine away in them: how then can we live?
10. And thou, son of man, say unto the house of Israel: Thus ye speak, saying, Our transgressions and our sins are upon us, and we pine away in them; how then should we live?
Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul:

33:9 Если же ты остерегал беззаконника от пути его, чтобы он обратился от него, но он от пути своего не обратился, то он умирает за грех свой, а ты спас душу твою.
33:10
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
εἰπὸν επω say; speak
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
οὕτως ουτως so; this way
ἐλαλήσατε λαλεω talk; speak
λέγοντες λεγω tell; declare
αἱ ο the
πλάναι πλανη error
ἡμῶν ημων our
καὶ και and; even
αἱ ο the
ἀνομίαι ανομια lawlessness
ἡμῶν ημων our
ἐφ᾿ επι in; on
ἡμῖν ημιν us
εἰσιν ειμι be
καὶ και and; even
ἐν εν in
αὐταῖς αυτος he; him
ἡμεῖς ημεις we
τηκόμεθα τηκω melt
καὶ και and; even
πῶς πως.1 how
ζησόμεθα ζαω live; alive
33:10
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
אֱמֹר֙ ʔᵉmˌōr אמר say
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כֵּ֤ן kˈēn כֵּן thus
אֲמַרְתֶּם֙ ʔᵃmartˌem אמר say
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
כִּֽי־ kˈî- כִּי that
פְשָׁעֵ֥ינוּ fᵊšāʕˌênû פֶּשַׁע rebellion
וְ wᵊ וְ and
חַטֹּאתֵ֖ינוּ ḥaṭṭōṯˌênû חַטָּאת sin
עָלֵ֑ינוּ ʕālˈênû עַל upon
וּ û וְ and
בָ֛ם vˈām בְּ in
אֲנַ֥חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
נְמַקִּ֖ים nᵊmaqqˌîm מקק putrefy
וְ wᵊ וְ and
אֵ֥יךְ ʔˌêḵ אֵיךְ how
נִֽחְיֶֽה׃ nˈiḥyˈeh חיה be alive
33:10. tu ergo fili hominis dic ad domum Israhel sic locuti estis dicentes iniquitates nostrae et peccata nostra super nos sunt et in ipsis nos tabescimus quomodo ergo vivere poterimus
Thou therefore, O son of man, say to the house of Israel: Thus you have spoken, saying: Our iniquities, and our sins are upon us, and we pine away in them: how then can we live?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Вторая задача пророка после предостережения грешников - противопоставить их отчаянию ручательство в Божием милосердии. Стих бросает нам интересный свет на настроение пленников. Когда невероятная угроза пророков сбылась, Иерусалим пал (или был накануне падения), отчаяние народа стало так велико, какою раньше была его самоуверенность (ср. Зах VII:3; VIII:19), как то и предсказывал пророк (XXIV:23) и как то он предвидит теперь (антиципация ст. 21). Пророк, по обыкновению своему, берет фразу из самых уст народа. - “Вы говорите” = имеете обыкновение и право (Кимхи) говорить. - “Преступления (слав. “прелести” должно быть указание на идолослужение) и грехи (пороки) на нас”, обвинят нас пред Богом и вызывают гнев Его. - “И мы истаеваем в них”, чем исполнялась угроза Лев XXVI:39. Образ взят от трупа. Народ мертв (XXXVII:11). - “Как же можем мы жить”? Как может исполниться обещание ст. 5. Выражение показывает и всю безотрадность загробных чаяний ветхозаветного человека.
Adam Clarke: Commentary on the Bible - 1831
33:10: If our transgressions and our sins be upon us - They are upon us, as a grievous burden, too weighty for us to bear: how then can we live under such a load?
We pine away in them - In such circumstances how consoling is that word: "Come unto me, all ye who are heavy laden, and I will give you rest!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:10: If our: The impenitent Jews seem to have charged the prophet's messages with inconsistency. for whilst he warned them to repent, and assured the penitent of forgiveness, he also predicted that the people "would pine away in their transgressions." The prediction, however, merely implied that God foresaw that the people in general would be impenitent, though some individuals would repent and be pardoned. Eze 24:23; Lev 26:39
how: Eze 37:11; Psa 130:7; Isa 49:14, Isa 51:20; Jer 2:25
Carl Friedrich Keil and Franz Delitzsch
33:10
As watchman over Israel, Ezekiel is to announce to those who are despairing of the mercy of God, that the Lord will preserve from destruction those who turn from their sin, and lead them into life. - Ezek 33:10. Thou then, son of man, say to the house of Israel, Ye rightly say, Our transgressions and our sins lie upon us, and in them we vanish away; how, then, can we live? Ezek 33:11. Say to them, As truly as I live, is the saying of the Lord Jehovah, I have no pleasure in the death of the sinner; but when the sinner turneth from his way, he shall live. Turn ye, turn ye from your evil ways! for why will ye die, O house of Israel? Ezek 33:12. And thou, son of man, say to the sons of thy people, The righteousness of the righteous man will not deliver him in the day of his transgression, and the sinner will not fall through his sin in the day that he turneth from his sin, and the righteous man will not be able to live thereby in the day that he sinneth. Ezek 33:13. If I say to the righteous man that he shall live, and he relies upon his righteousness and does wrong, all his righteousnesses will not be remembered; and for his wrong that he has done, he will die. Ezek 33:14. If I say to the sinner, Thou shalt die, and he turns from his sin, and does justice and righteousness, Ezek 33:15. So that the wicked returns the pledge, restores what has been robbed, walks in the statutes of life without doing wrong, he will live, not die. Ezek 33:16. All his sins which he has committed shall not be remembered against him; he has done justice and righteousness, he will live. Ezek 33:17. And the sons of thy people say, The way of the Lord is not right; but they - their way is not right. Ezek 33:18. If the righteous man turneth from his righteousness and doeth wrong, he shall die thereby; Ezek 33:19. But if the wicked man turneth from his wickedness and doeth right and righteousness, he will live thereby. Ezek 33:20. And yet ye say, The way of the Lord is not right. I will judge you every one according to his ways, O house of Israel. - In Ezek 33:10 and Ezek 33:11 the prophet's calling for the future is set before him, inasmuch as God instructs him to announce to those who are in despair on account of their sins the gracious will of the Lord. The threat contained in the law (Lev 26:39), ימּקּוּ בּעונם, of which Ezekiel had repeatedly reminded the people with warning, and, last of all, when predicting the conquest and destruction of Jerusalem by the Chaldeans (compare Ezek 4:17 and Ezek 24:23), had pressed heavily upon their heart, when the threatened judgment took place, so that they quote the words, not "in self-defence," as Hvernick erroneously supposes, but in despair of any deliverance. Ezekiel is to meet this despair of little faith by the announcement that the Lord has no pleasure in the death of the sinner, but desires his conversion and his life. Ezekiel had already set this word of grave before the people in Ezek 18:23, Ezek 18:32, accompanied with the summons to salvation for them to lay to heart: there, it was done to overthrow the delusion that the present generation had to atone for the sins of the fathers; but here, to lift up the hearts of those who were despairing of salvation; and for this reason it is accompanied with the asseveration (wanting in Ezek 18:23 and Ezek 18:32): "as truly as I live, saith the Lord," and with the urgent appeal to repent and turn. But in order to preclude the abuse of this word of consolation by making it a ground of false confidence in their own righteousness, Ezekiel repeats in Ezek 33:12-20 the principal thoughts contained in that announcement (Ezek 18:20-32) - namely, first of all, in Ezek 33:12-16, the thought that the righteousness of the righteous is of no avail to him if he gives himself up to the unrighteousness, and that the sinner will not perish on account of his sin if he turns from his wickedness and strives after righteousness (יכּשׁל , Ezek 33:12, as in Hos 5:5; Jer 6:15; compare Ezek 18:24-25, and Ezek 18:21, Ezek 18:22; and for Ezek 33:14 and Ezek 33:15, more especially Ezek 18:5 and Ezek 18:7); and then, secondly, in Ezek 33:17-20, the reproof of those who find fault with the way of the Lord (compare Ezek 18:25, Ezek 18:27, Ezek 18:29-30).
Geneva 1599
33:10 Therefore, O thou son of man, speak to the house of Israel; Thus ye speak, saying, If our transgressions and our sins [are] upon us, and we pine away in them, (e) how should we then live?
(e) Thus the wicked when they hear God's judgments for their sins, despair of his mercies and murmur.
John Gill
33:10 Therefore, O thou son of man, speak unto the house of Israel,.... Such of them as were with him in the captivity: thus ye speak, saying; reasoning and arguing within and among themselves; which the Lord heard, and made known to the prophet, who is bid to repeat it to them in order to give an answer:
if our transgressions and our sins be upon us, and we pine away in them; as the prophet said they should, Ezek 24:23, with which he had concluded his prophecies to them; and now they take it up, and argue against themselves, and against him; if our sins and transgressions are laid upon us, and we must answer for them; if the guilt of them is charged on us, and they are unexpiated and unatoned for; and the punishment of them is, or will be, inflicted on us, and we do, and must pine away, and be consumed in them, and by them:
how should we then live? as thou promisest us upon repentance; it is all over with us; there is no hope for us; what signify our repentance, or thy promises of life unto us? these things can never hang together, that we should live, and yet pine away in our sins; so that these are the words of persons both despairing, and making the prophet to say things opposite and contradictory, and which would not admit of a reconciliation; see Ezek 37:11.
John Wesley
33:10 Our sins - The unpardoned guilt, and the unsupportable punishment of our sins, in the wasting of our country, burning our city, abolishing the publick worship of God; we shall pine away, 'tis too late to hope. How - How can it be better with us?
Robert Jamieson, A. R. Fausset and David Brown
33:10 be upon us--that is, their guilt remain on us.
pine away in them--if we suffer the penalty threatened for them in Ezek 24:23, according to the law (Lev 26:39).
how should we . . . live?--as Thou dost promise in Ezek 33:5 (compare Ezek 37:11; Is 49:14).
33:1033:10: Եւ դու որդի մարդոյ՝ ասա՛ ցտունդ Իսրայէլի. Ա՛յսպէս խօսեցարուք եւ ասացէ՛ք, եթէ մոլորութիւնք մեր եւ անօրէնութիւնք մեր ՚ի մե՛զ են, եւ մեք ՚ի նոսին մաշիմք. եւ զիա՞րդ ապրեսցուք։
10 «Դո՛ւ էլ, մարդո՛ւ որդի, ասա՛ Իսրայէլի այդ տանը. “Այսպէս խօսեցէ՛ք ու ասացէ՛ք՝ մեր մոլորութիւններն ու անօրէնութիւնները մեր մէջ են, եւ մենք դրանց մէջ մաշւում ենք, ինչպէ՞ս ազատուենք”:
10 Դո՛ւն, որդի՛ մարդոյ, Իսրայէլի տանը ըսէ. ‘Դուք այսպէս կը խօսիք ու կ’ըսէք. «Մեր յանցանքներն ու մեղքերը մեր վրայ են ու մենք անոնց մէջ կը մաշինք, ուրեմն ի՞նչպէս պիտի ապրինք»’։
Եւ դու, որդի մարդոյ, ասա ցտունդ Իսրայելի. Այսպէս խօսեցարուք եւ ասացէք, [721]եթէ` Մոլորութիւնք`` մեր եւ անօրէնութիւնք մեր ի մեզ են, եւ մեք ի նոսին մաշիմք, եւ զիա՞րդ ապրեսցուք:

33:10: Եւ դու որդի մարդոյ՝ ասա՛ ցտունդ Իսրայէլի. Ա՛յսպէս խօսեցարուք եւ ասացէ՛ք, եթէ մոլորութիւնք մեր եւ անօրէնութիւնք մեր ՚ի մե՛զ են, եւ մեք ՚ի նոսին մաշիմք. եւ զիա՞րդ ապրեսցուք։
10 «Դո՛ւ էլ, մարդո՛ւ որդի, ասա՛ Իսրայէլի այդ տանը. “Այսպէս խօսեցէ՛ք ու ասացէ՛ք՝ մեր մոլորութիւններն ու անօրէնութիւնները մեր մէջ են, եւ մենք դրանց մէջ մաշւում ենք, ինչպէ՞ս ազատուենք”:
10 Դո՛ւն, որդի՛ մարդոյ, Իսրայէլի տանը ըսէ. ‘Դուք այսպէս կը խօսիք ու կ’ըսէք. «Մեր յանցանքներն ու մեղքերը մեր վրայ են ու մենք անոնց մէջ կը մաշինք, ուրեմն ի՞նչպէս պիտի ապրինք»’։
zohrab-1805▾ eastern-1994▾ western am▾
33:1033:10 И ты, сын человеческий, скажи дому Израилеву: вы говорите так: >
33:11 εἰπὸν επω say; speak αὐτοῖς αυτος he; him ζῶ ζαω live; alive ἐγώ εγω I τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὐ ου not βούλομαι βουλομαι want τὸν ο the θάνατον θανατος death τοῦ ο the ἀσεβοῦς ασεβης irreverent ὡς ως.1 as; how τὸ ο the ἀποστρέψαι αποστρεφω turn away; alienate τὸν ο the ἀσεβῆ ασεβης irreverent ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even ζῆν ζαω live; alive αὐτόν αυτος he; him ἀποστροφῇ αποστροφη turn away; alienate ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey ὑμῶν υμων your καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? ἀποθνῄσκετε αποθνησκω die οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel
33:11 אֱמֹ֨ר ʔᵉmˌōr אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to חַי־ ḥay- חַי alive אָ֣נִי׀ ʔˈānî אֲנִי i נְאֻ֣ם׀ nᵊʔˈum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH אִם־ ʔim- אִם if אֶחְפֹּץ֙ ʔeḥpˌōṣ חפץ desire בְּ bᵊ בְּ in מֹ֣ות mˈôṯ מָוֶת death הָ hā הַ the רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if בְּ bᵊ בְּ in שׁ֥וּב šˌûv שׁוב return רָשָׁ֛ע rāšˈāʕ רָשָׁע guilty מִ mi מִן from דַּרְכֹּ֖ו ddarkˌô דֶּרֶךְ way וְ wᵊ וְ and חָיָ֑ה ḥāyˈā חיה be alive שׁ֣וּבוּ šˈûvû שׁוב return שׁ֜וּבוּ šˈûvû שׁוב return מִ mi מִן from דַּרְכֵיכֶ֧ם ddarᵊḵêḵˈem דֶּרֶךְ way הָ hā הַ the רָעִ֛ים rāʕˈîm רַע evil וְ wᵊ וְ and לָ֥מָּה lˌāmmā לָמָה why תָמ֖וּתוּ ṯāmˌûṯû מות die בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
33:11. dic ad eos vivo ego dicit Dominus Deus nolo mortem impii sed ut revertatur impius a via sua et vivat convertimini a viis vestris pessimis et quare moriemini domus IsrahelSay to them: As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways: and why will you die, O house of Israel?
11. Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?
Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins [be] upon us, and we pine away in them, how should we then live:

33:10 И ты, сын человеческий, скажи дому Израилеву: вы говорите так: <<преступления наши и грехи наши на нас, и мы истаеваем в них: как же можем мы жить?>>
33:11
εἰπὸν επω say; speak
αὐτοῖς αυτος he; him
ζῶ ζαω live; alive
ἐγώ εγω I
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὐ ου not
βούλομαι βουλομαι want
τὸν ο the
θάνατον θανατος death
τοῦ ο the
ἀσεβοῦς ασεβης irreverent
ὡς ως.1 as; how
τὸ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
τὸν ο the
ἀσεβῆ ασεβης irreverent
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
ζῆν ζαω live; alive
αὐτόν αυτος he; him
ἀποστροφῇ αποστροφη turn away; alienate
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
ὑμῶν υμων your
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
ἀποθνῄσκετε αποθνησκω die
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
33:11
אֱמֹ֨ר ʔᵉmˌōr אמר say
אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to
חַי־ ḥay- חַי alive
אָ֣נִי׀ ʔˈānî אֲנִי i
נְאֻ֣ם׀ nᵊʔˈum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
אִם־ ʔim- אִם if
אֶחְפֹּץ֙ ʔeḥpˌōṣ חפץ desire
בְּ bᵊ בְּ in
מֹ֣ות mˈôṯ מָוֶת death
הָ הַ the
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
שׁ֥וּב šˌûv שׁוב return
רָשָׁ֛ע rāšˈāʕ רָשָׁע guilty
מִ mi מִן from
דַּרְכֹּ֖ו ddarkˌô דֶּרֶךְ way
וְ wᵊ וְ and
חָיָ֑ה ḥāyˈā חיה be alive
שׁ֣וּבוּ šˈûvû שׁוב return
שׁ֜וּבוּ šˈûvû שׁוב return
מִ mi מִן from
דַּרְכֵיכֶ֧ם ddarᵊḵêḵˈem דֶּרֶךְ way
הָ הַ the
רָעִ֛ים rāʕˈîm רַע evil
וְ wᵊ וְ and
לָ֥מָּה lˌāmmā לָמָה why
תָמ֖וּתוּ ṯāmˌûṯû מות die
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
33:11. dic ad eos vivo ego dicit Dominus Deus nolo mortem impii sed ut revertatur impius a via sua et vivat convertimini a viis vestris pessimis et quare moriemini domus Israhel
Say to them: As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways: and why will you die, O house of Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Страшная подавленность несчастием не цель ниспосылаемого Богом бедствия, как не цель Его и гибель народа, а его восстановление. Напротив, всякое бедствие, и настоящее (точнее: грядущее ст. 26) в точности только необходимое предостережение, увещание к исправлению поведения, исправлении, необходимиму, чтобы “жить”, т. е. войти в состав народа благословенного будущего который пророк стремится образовать (Бертолет). См. объяснение XVIII:23: и обр. внимание на разницу в выражениях (нежелание буквально повторяться): вопросная форма заменена простым отрицанием; убавившаяся от этого сила отрицания с избытком восполнена клятвой (“живу Аз”). - “Обратитесь, обратитесь”, слав. “обращением обратитеся”. Емфазис. Ср. XVIII:32. - “Для чего умирать вам, дом Израилев?” Полное ревности об исправлении Израиля, о составлении народа благословенного будущего восклицание, в котором уже чуть-чуть проскальзывает, и сознание достигаемого успеха.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? 11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? 12 Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. 13 When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. 14 Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; 15 If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. 16 None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. 17 Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. 18 When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. 19 But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. 20 Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.
These verses are the substance of what we had before (ch. xviii. 20, &c.) and they are so full and express a declaration of the terms on which people stand with God (as the former were of the terms on which ministers stand) that it is no wonder that they are here repeated, as those were, though we had the substance of them before. Observe here,
I. The cavils of the people against God's proceedings with them. God was now in his providence contending with them, but their uncircumcised hearts were not as yet humbled, for they were industrious to justify themselves, though thereby they reflected on God. Two things they insisted upon, in their reproaches of God, and in both they added iniquity to their sin and misery to their punishment:-- 1. They quarrelled with his promises and favours, as having no kindness nor sincerity in them, v. 10. God had set life before them, but they plead that he had set it out of their reach, and therefore did but mock them with the mention of it. The prophet had said, some time ago (ch. xxiv. 23), You shall pine away for your iniquities; with that word he had concluded his threatenings against Judah and Jerusalem; and this they now upbraided him with, as if it had been spoken absolutely, to drive them to despair; whereas it was spoken conditionally, to bring them to repentance. Thus are the sayings of God's ministers perverted by men of corrupt minds, who are inclined to pick quarrels. He puts them in hopes of life and happiness; and herein they would make him contradict himself; "for" (say they) "if our transgressions and our sins be upon us, as thou hast often told us they are, and if we must, as thou sayest, pine away in them, and wear out a miserable captivity in a fruitless repentance, how shall we then live? If this be our doom, there is no remedy. We die, we perish, we all perish." Note, It is very common for those that have been hardened with presumption when they were warned against sin to sink into despair when they are called to repent, and to conclude there is no hope of life for them. 2. They quarrelled with his threatenings and judgments, as having no justice or equity in them. They said, The way of the Lord is not equal (v. 17, 20), suggesting that God was partial in his proceedings, that with him there was respect of persons and that he was more severe against sin and sinners than there was cause.
II. Here is a satisfactory answer given to both these cavils.
1. Those that despaired of finding mercy with God are here answered with a solemn declaration of God's readiness to show mercy, v. 11. When they spoke of pining away in their iniquity God sent the prophet to them, with all speed, to tell them that though their case was sad it was not desperate, but there was yet hope in Israel. (1.) It is certain that God has no delight in the ruin of sinners, nor does he desire it. If they will destroy themselves, he will glorify himself in it, but he has no pleasure in it, but would rather they should turn and live, for his goodness is that attribute of his which is most his glory, which is most his delight. He would rather sinners should turn and live than go on and die. He has said it, he has sworn it, that by these two immutable things, in both which it is impossible for God to lie, we might have strong consolation. We have his word and his oath; and, since he could swear by no greater, he swears by himself: As I live. They questioned whether they should live, though they did repent and reform; yea, says God, as sure as I live, true penitents shall live also; for their life is hid with Christ in God. (2.) It is certain that God is sincere and in earnest in the calls he gives sinners to repent: Turn you, turn you, from your evil way. To repent is to turn from our evil way; this God requires sinners to do; this he urges them to do by repeated pressing instances: Turn you, turn you. O that they would be prevailed with to turn, to turn quickly, without delay! This he will enable them to do if they will but frame their doings to turn to the Lord, Hos. v. 4. For he has said, I will pour out my Spirit unto you, Prov. i. 23. And in this he will accept of them; for it is not only what he commands, but what he courts them to. (3.) It is certain that, if sinners perish in their impenitency, it is owing to themselves; they die because they will die; and herein they act most absurdly and unreasonably: Why will you die, O house of Israel? God would have heard them, and they would not be heard.
2. Those that despaired of finding justice with God are here answered with a solemn declaration of the rule of judgment which God would go by in dealing with the children of men, which carries along with it the evidence of its own equity; he that runs may read the justice of it. The Jewish nation, as a nation, was now dead; it was ruined to all intents and purposes. The prophet must therefore deal with particular persons, and the rule of judgment concerning them is much like that concerning a nation, Jer. xviii. 8-10. If God speak concerning it to build and to plant, and it do wickedly, he will recall his favours and leave it to ruin. But if he speak concerning it to pluck up and destroy, and it repent, he will revoke the sentence and deliver it. So it is here. In short, The most plausible professors, if they apostatize, shall certainly perish for ever in their apostasy from God; and the most notorious sinners, if they repent, shall certainly be happy for ever in their return to God. This is here repeated again and again, because it ought to be again and again considered, and preached over to our own hearts. This was necessary to be inculcated upon this stupid senseless people, that said, The way of the Lord is not equal; for these rules of judgment are so plainly just that they need no other confirmation of them than the repetition of them.
(1.) If those that have made a great profession of religion throw off their profession, quit the good ways of God and grow loose and carnal, sensual and worldly, the profession they made and all the religious performances with which they had for a great while kept up the credit of their profession shall stand them in no stead, but they shall certainly perish in their iniquity, v. 12, 13, 18. [1.] God says to the righteous man that he shall surely live, v. 13. He says it by his word, by his ministers. He that lives regularly, his own heart tells him, his neighbours tell him, He shall live. Surely such a man as this cannot but be happy. And it is certain, if he proceed and persevere in his righteousness, and if, in order to that, he be upright and sincere in it, if he be really as good as he seems to be, he shall live; he shall continue in the love of God and be for ever happy in that love. [2.] Righteous men, who have very good hopes of themselves and whom others have a very good opinion of, are yet in danger of turning to iniquity by trusting to their righteousness. So the case is put here: If he trust to his own righteousness, and commit iniquity, and come to make a trade of sin--if he not only take a false step, but turn aside into a false way and persist in it. This may possibly be the case of a righteous man, and it is the effect of his trusting to his own righteousness. Note, Many eminent professors have been ruined by a proud conceitedness of themselves and confidence in themselves. He trust to the merit of his own righteousness, and thinks he has already made God so much his debtor that now he may venture to commit iniquity, for he has righteousness enough in stock to make amends for it; he fancies that whatever evil deeds he may do hereafter he can be in no danger from them, having so many good deeds beforehand to counterbalance them. Or, He trust to the strength of his own righteousness, thinks himself now so well established in a course of virtue that he may thrust himself into any temptation and it cannot overcome him, and so by presuming on his own sufficiency he is brought to commit iniquity. By making bold on the confines of sin he is drawn at length into the depths of hell. This ruined the Pharisees; they trusted to themselves that they were righteous, and that their long prayers, and fasting twice in the week, would atone for their devouring widows' houses. [3.] If righteous men turn to iniquity, and return not to their righteousness, they shall certainly perish in their iniquity, and all the righteousness they have formerly done, all their prayers, and all their alms, shall be forgotten. No mention shall be made, no remembrance had, of their good deeds; they shall be overlooked, as if they had never been. The righteousness of the righteous shall not deliver him from the wrath of God, and the curse of the law, in the day of his transgression. When he becomes a traitor and a rebel, and takes up arms against his rightful Sovereign, it will not serve for him to plead in his own defence that formerly he was a loyal subject, and did many good services to the government. No; he shall not be able to live. The remembrance of his former righteousness shall be no satisfaction either to God's justice or his own conscience in the day that he sins, but rather shall, in the estimate of both, highly aggravate the sin and folly of his apostasy. And therefore for his iniquity that he committed he shall die, v. 13. And again (v. 18), He shall even die thereby; and it is owing to himself.
(2.) If those that have lived a wicked life repent and reform, forsake their wicked ways and become religious, their sins shall be pardoned, and they shall be justified and saved, if they persevere in their reformation. [1.] God says to the wicked, "Thou shalt surely die. The way that thou art in leads to destruction. The wages of thy sin is death, and thy iniquity will shortly be thy ruin." It was said to the righteous man, Thou shalt surely live, for his encouragement to proceed and persevere in the way of righteousness; but he made an ill use of it, and was emboldened by it to commit iniquity. It was said to the wicked man, Thou shalt surely die, for warning to him not to persist in his wicked ways; and he makes a good use of it, and is quickened thereby to return to God and duty. Thus even the threatenings of the word are to some, by the grace of God, a savour of life unto life, while even the promises of the word become to others, by their own corruption, a savour of death unto death. When God says to the wicked man, Thou shalt surely die, die eternally, it is to frighten him, not out of his wits, but out of his sins. [2.] There is many a wicked man who was hastening apace to his own destruction who yet is wrought upon by the grace of God to return and repent, and live a holy life. He turns from his sin (v. 14), and is resolved that he will have no more to do with it; and, as an evidence of his repentance for wrong done, he restores the pledge (v. 15) which he had taken uncharitably from the poor, he gives again that which he had robbed and taken unjustly from the rich. Nor does he only cease to do evil, but he learns to do well; he does that which is lawful and right, and makes conscience of his duty both to God and man--a great change, since, awhile ago, he neither feared God nor regarded man. But many such amazing changes, and blessed ones, have been wrought by the power of divine grace. He that was going on in the paths of death and the destroyer now walks in the statues of life, in the way of God's commandments, which has both life in it (Prov. xii. 28) and life at the end of it, Matt. xix. 17. And in this good way he perseveres without committing iniquity, though not free from remaining infirmity, yet under the dominion of no iniquity. He repents not of his repentance, nor returns to the commission of those gross sins which he before allowed himself in. [3.] He that does thus repent and return shall escape the ruin he was running into, and his former sins shall be no prejudice to his acceptance with God. Let him not pine away in his iniquity, for, if he confess and forsake it, he shall find mercy. He shall surely live; he shall not die, v. 15. Again (v. 16), He shall surely live. Again (v. 19), He has done that which is lawful and right, and he shall live thereby. But will not his wickednesses be remembered against him? No; he shall not be punished for them (v. 12): As for the wickedness of the wicked, though it was very heinous, yet he shall not fall thereby in the day that he turns from his wickedness. Now that it has become his grief it shall not be his ruin. Now that there is a settled separation between him and sin there shall be no longer a separation between him and God. Nay, he shall not be so much as upbraided with them (v. 16): None of his sins that he has committed shall be mentioned unto him, either as a clog to his pardon or an allay to the comfort of it, or as any blemish and diminution to the glory that is prepared for him.
Now lay all this together, and then judge whether the way of the Lord be not equal, whether this will not justify God in the destruction of sinners and glorify him in the salvation of penitents. The conclusion of the whole matter is (v. 20): "O you house of Israel, though you are all involved now in the common calamity, yet there shall be a distinction of persons made in the spiritual and eternal state, and I will judge you every one after his ways." Though they were sent into captivity by the lump, good fish and bad enclosed in the same net, yet there he will separate between the precious and the vile and will render to every man according to his works. Therefore God's way is equal and unexceptionable; but, as for the children of thy people, God turns them over to the prophet, as he did to Moses (Exod. xxxii. 7): "They are thy people; I can scarcely own them for mine." As for them, their way is unequal; this way which they have got of quarrelling with God and his prophets is absurd and unreasonable. In all disputes between God and his creatures it will certainly be found that he is in the right and they are in the wrong.
Adam Clarke: Commentary on the Bible - 1831
33:11: As I live, saith the Lord God, I have no pleasure in the death of the wicked - From this to the twentieth verse inclusive is nearly the same with Ezekiel 18, on which I wish the reader to consult the notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:11: As I live: Eze 5:11, Eze 14:16-18, Eze 16:48; Num 14:21, Num 14:28; Isa 49:18; Jer 22:24, Jer 46:18; Zep 2:9; Rom 14:11
I have: Eze 18:23, Eze 18:32; Sa2 14:14; Lam 3:33; Hos 11:8; Luk 15:20-32; Ti1 2:4; Pe2 3:9
turn ye: Eze 14:6, Eze 18:30, Eze 18:31; Pro 1:23, Pro 8:36; Isa 55:6, Isa 55:7; Jer 3:22, Jer 31:18-20; Dan 9:13; Hos 14:1; Act 3:19, Act 26:20
Geneva 1599
33:11 Say to them, [As] I live, saith the Lord GOD, (f) I have no pleasure in the death of the wicked; but that the wicked should turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?
(f) See Ezek 18:23
John Gill
33:11 Say unto them, as I live, saith the Lord,.... The following is the answer returned from the Lord by the prophet to their above complaint and reasoning; to which is premised the oath of God, showing the certainty, reality, and sincerity of what is said, which might be depended on as true:
I have no pleasure in the death of the wicked, &c. See Gill on Ezek 18:23, Ezek 18:31, Ezek 18:32,
Robert Jamieson, A. R. Fausset and David Brown
33:11 To meet the Jews' cry of despair in Ezek 33:10, Ezekiel here cheers them by the assurance that God has no pleasure in their death, but that they should repent and live (2Pet 3:9). A yearning tenderness manifests itself here, notwithstanding all their past sins; yet with it a holiness that abates nothing of its demands for the honor of God's authority. God's righteousness is vindicated as in Ezek 3:18-21 and Eze. 18:1-32, by the statement that each should be treated with the closest adaptation of God's justice to his particular case.
33:1133:11: Ասա՛ ցնոսա. Կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր. ո՛չ կամիմ զմահ ամպարշտին, որպէս զդառնա՛լ ամպարշտին ՚ի չար ճանապարհէ իւրմէ՝ եւ կեալ. դառնալով դարձարո՛ւք ՚ի ճանապարհաց ձերոց չարաց. եւ ընդէ՞ր մեռանիք տունդ Իսրայէլի։
11 Ասա՛ նրանց. “Ամենակալ Տէրն ասում է՝ կենդանի եմ ես եւ ամբարշտի մահը չեմ ուզում, այլ՝ նրա յետ կանգնելն իր չար ճանապարհից ու ապրելը: Դարձէ՛ք, յե՛տ դարձէք ձեր չար ճանապարհից, ինչո՞ւ մեռնէք, ո՛վ տունդ Իսրայէլի”:
11 Անոնց ըսէ՛. ‘Ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ ամբարշտին մեռնիլը չեմ ուզեր, հապա կ’ուզեմ որ ամբարիշտը իր ճամբայէն դառնայ ու ապրի։ Դարձէ՛ք, դարձէ՛ք ձեր չար ճամբաներէն։ Ինչո՞ւ մեռնիք, ո՛վ Իսրայէլի տուն’»։
Ասա ցնոսա. Կենդանի եմ ես, ասէ Ադոնայի Տէր, ոչ կամիմ զմահ ամպարշտին, որպէս զդառնալ ամպարշտին ի չար ճանապարհէ իւրմէ եւ կեալ. դառնալով դարձարուք ի ճանապարհաց ձերոց չարաց, եւ ընդէ՞ր մեռանիք, տունդ Իսրայելի:

33:11: Ասա՛ ցնոսա. Կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր. ո՛չ կամիմ զմահ ամպարշտին, որպէս զդառնա՛լ ամպարշտին ՚ի չար ճանապարհէ իւրմէ՝ եւ կեալ. դառնալով դարձարո՛ւք ՚ի ճանապարհաց ձերոց չարաց. եւ ընդէ՞ր մեռանիք տունդ Իսրայէլի։
11 Ասա՛ նրանց. “Ամենակալ Տէրն ասում է՝ կենդանի եմ ես եւ ամբարշտի մահը չեմ ուզում, այլ՝ նրա յետ կանգնելն իր չար ճանապարհից ու ապրելը: Դարձէ՛ք, յե՛տ դարձէք ձեր չար ճանապարհից, ինչո՞ւ մեռնէք, ո՛վ տունդ Իսրայէլի”:
11 Անոնց ըսէ՛. ‘Ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ ամբարշտին մեռնիլը չեմ ուզեր, հապա կ’ուզեմ որ ամբարիշտը իր ճամբայէն դառնայ ու ապրի։ Դարձէ՛ք, դարձէ՛ք ձեր չար ճամբաներէն։ Ինչո՞ւ մեռնիք, ո՛վ Իսրայէլի տուն’»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1133:11 Скажи им: живу Я, говорит Господь Бог: не хочу смерти грешника, но чтобы грешник обратился от пути своего и жив был. Обратитесь, обратитесь от злых путей ваших; для чего умирать вам, дом Израилев?
33:12 εἰπὸν επω say; speak πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your δικαιοσύνη δικαιοσυνη rightness; right standing δικαίου δικαιος right; just οὐ ου not μὴ μη not ἐξέληται εξαιρεω extract; take out αὐτὸν αυτος he; him ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day πλανηθῇ πλαναω mislead; wander καὶ και and; even ἀνομία ανομια lawlessness ἀσεβοῦς ασεβης irreverent οὐ ου not μὴ μη not κακώσῃ κακοω do bad; turn bad αὐτὸν αυτος he; him ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day ἀποστρέψῃ αποστρεφω turn away; alienate ἀπὸ απο from; away τῆς ο the ἀνομίας ανομια lawlessness αὐτοῦ αυτος he; him καὶ και and; even δίκαιος δικαιος right; just οὐ ου not μὴ μη not δύνηται δυναμαι able; can σωθῆναι σωζω save
33:12 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind אֱמֹ֤ר ʔᵉmˈōr אמר say אֶל־ ʔel- אֶל to בְּנֵֽי־ bᵊnˈê- בֵּן son עַמְּךָ֙ ʕammᵊḵˌā עַם people צִדְקַ֣ת ṣiḏqˈaṯ צְדָקָה justice הַ ha הַ the צַּדִּ֗יק ṣṣaddˈîq צַדִּיק just לֹ֤א lˈō לֹא not תַצִּילֶ֨נּוּ֙ ṯaṣṣîlˈennû נצל deliver בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day פִּשְׁעֹ֔ו pišʕˈô פֶּשַׁע rebellion וְ wᵊ וְ and רִשְׁעַ֤ת rišʕˈaṯ רִשְׁעָה guilt הָֽ hˈā הַ the רָשָׁע֙ rāšˌāʕ רָשָׁע guilty לֹֽא־ lˈō- לֹא not יִכָּ֣שֶׁל yikkˈāšel כשׁל stumble בָּ֔הּ bˈāh בְּ in בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day שׁוּבֹ֣ו šûvˈô שׁוב return מֵֽ mˈē מִן from רִשְׁעֹ֑ו rišʕˈô רֶשַׁע guilt וְ wᵊ וְ and צַדִּ֗יק ṣaddˈîq צַדִּיק just לֹ֥א lˌō לֹא not יוּכַ֛ל yûḵˈal יכל be able לִֽ lˈi לְ to חְיֹ֥ות ḥᵊyˌôṯ חיה be alive בָּ֖הּ bˌāh בְּ in בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day חֲטֹאתֹֽו׃ ḥᵃṭōṯˈô חטא miss
33:12. tu itaque fili hominis dic ad filios populi tui iustitia iusti non liberabit eum in quacumque die peccaverit et impietas impii non nocebit ei in quacumque die conversus fuerit ab impietate sua et iustus non poterit vivere in iustitia sua in quacumque die peccaveritThou therefore, O son of man, say to the children of thy people: The justice of the just shall not deliver him, in what day soever he shall sin: and the wickedness of the wicked shall not hurt him, in what day soever he shall turn from his wickedness: and the just shall not be able to live in his justice, in what day soever he shall sin.
12. And thou, son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression; and as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness: neither shall he that is righteous be able to live thereby in the day that he sinneth.
Say unto them, [As] I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel:

33:11 Скажи им: живу Я, говорит Господь Бог: не хочу смерти грешника, но чтобы грешник обратился от пути своего и жив был. Обратитесь, обратитесь от злых путей ваших; для чего умирать вам, дом Израилев?
33:12
εἰπὸν επω say; speak
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
δικαιοσύνη δικαιοσυνη rightness; right standing
δικαίου δικαιος right; just
οὐ ου not
μὴ μη not
ἐξέληται εξαιρεω extract; take out
αὐτὸν αυτος he; him
ἐν εν in
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
πλανηθῇ πλαναω mislead; wander
καὶ και and; even
ἀνομία ανομια lawlessness
ἀσεβοῦς ασεβης irreverent
οὐ ου not
μὴ μη not
κακώσῃ κακοω do bad; turn bad
αὐτὸν αυτος he; him
ἐν εν in
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
ἀποστρέψῃ αποστρεφω turn away; alienate
ἀπὸ απο from; away
τῆς ο the
ἀνομίας ανομια lawlessness
αὐτοῦ αυτος he; him
καὶ και and; even
δίκαιος δικαιος right; just
οὐ ου not
μὴ μη not
δύνηται δυναμαι able; can
σωθῆναι σωζω save
33:12
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
אֱמֹ֤ר ʔᵉmˈōr אמר say
אֶל־ ʔel- אֶל to
בְּנֵֽי־ bᵊnˈê- בֵּן son
עַמְּךָ֙ ʕammᵊḵˌā עַם people
צִדְקַ֣ת ṣiḏqˈaṯ צְדָקָה justice
הַ ha הַ the
צַּדִּ֗יק ṣṣaddˈîq צַדִּיק just
לֹ֤א lˈō לֹא not
תַצִּילֶ֨נּוּ֙ ṯaṣṣîlˈennû נצל deliver
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
פִּשְׁעֹ֔ו pišʕˈô פֶּשַׁע rebellion
וְ wᵊ וְ and
רִשְׁעַ֤ת rišʕˈaṯ רִשְׁעָה guilt
הָֽ hˈā הַ the
רָשָׁע֙ rāšˌāʕ רָשָׁע guilty
לֹֽא־ lˈō- לֹא not
יִכָּ֣שֶׁל yikkˈāšel כשׁל stumble
בָּ֔הּ bˈāh בְּ in
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
שׁוּבֹ֣ו šûvˈô שׁוב return
מֵֽ mˈē מִן from
רִשְׁעֹ֑ו rišʕˈô רֶשַׁע guilt
וְ wᵊ וְ and
צַדִּ֗יק ṣaddˈîq צַדִּיק just
לֹ֥א lˌō לֹא not
יוּכַ֛ל yûḵˈal יכל be able
לִֽ lˈi לְ to
חְיֹ֥ות ḥᵊyˌôṯ חיה be alive
בָּ֖הּ bˌāh בְּ in
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
חֲטֹאתֹֽו׃ ḥᵃṭōṯˈô חטא miss
33:12. tu itaque fili hominis dic ad filios populi tui iustitia iusti non liberabit eum in quacumque die peccaverit et impietas impii non nocebit ei in quacumque die conversus fuerit ab impietate sua et iustus non poterit vivere in iustitia sua in quacumque die peccaverit
Thou therefore, O son of man, say to the children of thy people: The justice of the just shall not deliver him, in what day soever he shall sin: and the wickedness of the wicked shall not hurt him, in what day soever he shall turn from his wickedness: and the just shall not be able to live in his justice, in what day soever he shall sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Нравственное состояние человека в момент (“день”), когда его постигает суд Божий, решающе, а не его прошлое. Еще не поздно. Сжатое повторение XVIII:20-21, 24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:12: say: Eze 33:2
The righteousness: Eze 33:18, Eze 3:20, Eze 3:21, Eze 18:24-26
as for: Eze 33:19, Eze 18:21, Eze 18:27-32; Kg1 8:48-50; Ch2 7:14; Mat 21:28-31; Rom 3:25
neither: Jo1 2:1
Geneva 1599
33:12 Therefore, thou son of man, say to the children of thy people, The (g) righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall by it in the day that he turneth from his wickedness; neither shall the righteous be able to live for his [righteousness] in the day that he sinneth.
(g) Read of this righteousness, (Ezek 18:21, Ezek 18:24).
John Gill
33:12 Therefore, thou son of man, say unto the children of thy people,.... See Gill on Ezek 33:2. The purport of what the prophet is bid to say in this and some following verses is, that the righteousness of a man that trusts in it, he sinning and not repenting, shall not save him; and that the wickedness of a repenting sinner shall not damn him:
the righteousness of the righteous shall not deliver him in the day of his transgression; this must be understood, not of a truly righteous man, or of the righteousness of Christ, by which such an one is made so; for that righteousness does deliver those to whom it is imputed, from sin and the condemnation of it, even in the day of his transgression, which is every day of his life; for there is not a just man that does good, and sinneth not; and in the day when his sin is shown him, and he is convinced of it, this removes the guilt of it; and in the day it will be sought for, or he may be charged with it, and when the sins of others will be brought to an account, the righteousness by which he is justified will deliver him from avenging justice; from the curse of the law; from the wrath of God; from eternal death, and everlasting damnation; but this is to be interpreted of one that is not truly righteous, and of a man's own righteousness; and which he trusts to, as is afterwards expressed; and may and does turn from: this can never deliver a man in the day of his transgression from the guilt and condemnation of it; for a man's own righteousness is but what he ought to do; and, was it ever so perfect, yet, should he commit one single sin, it would not justify him from it, or deliver him from the curse of the law and wrath of God due unto it:
as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; when he is truly convinced of his sin, and the evil of it; is heartily sorry for it, after a godly sort; ingenuously confesses it, and departs from it; applies to Christ, to his blood and righteousness, for pardon and acceptance; though his wickedness has been ever so great, or attended with ever such aggravating circumstances, yet it shall not damn him; or he shall not fall by it into hell and everlasting perdition; but shall be saved in the Lord with an everlasting salvation:
neither shall the righteous be able to live for his righteousness in the day that he sinneth; he cannot live by it, nor for it; as it cannot justify him, it cannot save him, or bring him to heaven, or entitle him to eternal life; he is not able to live comfortably now; when his sin is charged upon him, his righteousness will not relieve him; and much less will he be able to live happily hereafter; he must and will die in his sins, being found in them, for anything his own righteousness can do for him: this is the same with the former clause, and is repeated in different words for the confirmation of it; self-righteous persons not being easily convinced of the truth of these things.
Robert Jamieson, A. R. Fausset and David Brown
33:12 not fall . . . in the day that he turneth-- (2Chron 7:14; see Ezek 3:20; Ezek 18:24).
33:1233:12: Եւ դու որդի մարդոյ՝ ասա՛ ցորդիս ժողովրդեան քոյ. Արդարութիւն արդարոյն ո՛չ փրկեսցէ զնա՝ յաւուր յորում մոլորեսցի. եւ անօրէնութիւն անօրինին ո՛չ չարչարեսցէ զնա՝ յաւուր յորում դառնայցէ յամենայն անօրէնութենէ իւրմէ։ Եւ արդարն ո՛չ կարասցէ ապրել յաւուր մեղաց իւրոց.
12 Դո՛ւ էլ, մարդո՛ւ որդի, ասա՛ քո ժողովրդի զաւակներին. “Արդարի արդարութիւնը նրան չի փրկելու այն օրը, երբ մոլորուի, անօրէնի անօրէնութիւնն էլ նրան չի չարչարելու այն օրը, երբ յետ կանգնի իր բոլոր անօրէնութիւններից: Արդարը չի կարողանալու ազատուել իր մեղքերի օրը:
12 «Դո՛ւն, որդի՛ մարդոյ, քու ժողովուրդիդ որդիներուն ըսէ՛. ‘Արդարին արդարութիւնը՝ անոր յանցանք ըրած օրը զանիկա պիտի չազատէ ու ամբարշտին ամբարշտութիւնը՝ իր ամբարշտութենէն դարձած օրը իրեն գլորման պատճառ պիտի չըլլայ. ո՛չ ալ արդարը մեղք գործած օրը իր արդարութիւնովը պիտի կրնայ ապրիլ’։
Եւ դու, որդի մարդոյ, ասա ցորդիս ժողովրդեան քո. Արդարութիւն արդարոյն ոչ փրկեսցէ զնա` յաւուր յորում մոլորեսցի, եւ անօրէնութիւն անօրինին ոչ [722]չարչարեսցէ զնա` յաւուր յորում դառնայցէ յամենայն անօրէնութենէ`` իւրմէ. եւ արդարն ոչ կարասցէ ապրել յաւուր մեղաց իւրոց:

33:12: Եւ դու որդի մարդոյ՝ ասա՛ ցորդիս ժողովրդեան քոյ. Արդարութիւն արդարոյն ո՛չ փրկեսցէ զնա՝ յաւուր յորում մոլորեսցի. եւ անօրէնութիւն անօրինին ո՛չ չարչարեսցէ զնա՝ յաւուր յորում դառնայցէ յամենայն անօրէնութենէ իւրմէ։ Եւ արդարն ո՛չ կարասցէ ապրել յաւուր մեղաց իւրոց.
12 Դո՛ւ էլ, մարդո՛ւ որդի, ասա՛ քո ժողովրդի զաւակներին. “Արդարի արդարութիւնը նրան չի փրկելու այն օրը, երբ մոլորուի, անօրէնի անօրէնութիւնն էլ նրան չի չարչարելու այն օրը, երբ յետ կանգնի իր բոլոր անօրէնութիւններից: Արդարը չի կարողանալու ազատուել իր մեղքերի օրը:
12 «Դո՛ւն, որդի՛ մարդոյ, քու ժողովուրդիդ որդիներուն ըսէ՛. ‘Արդարին արդարութիւնը՝ անոր յանցանք ըրած օրը զանիկա պիտի չազատէ ու ամբարշտին ամբարշտութիւնը՝ իր ամբարշտութենէն դարձած օրը իրեն գլորման պատճառ պիտի չըլլայ. ո՛չ ալ արդարը մեղք գործած օրը իր արդարութիւնովը պիտի կրնայ ապրիլ’։
zohrab-1805▾ eastern-1994▾ western am▾
33:1233:12 И ты, сын человеческий, скажи сынам народа твоего: праведность праведника не спасет в день преступления его, и беззаконник за беззаконие свое не падет в день обращения от беззакония своего, равно как и праведник в день согрешения своего не может остаться в живых за свою праведность.
33:13 ἐν εν in τῷ ο the εἶπαί ερεω.1 state; mentioned με με me τῷ ο the δικαίῳ δικαιος right; just οὗτος ουτος this; he πέποιθεν πειθω persuade ἐπὶ επι in; on τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him καὶ και and; even ποιήσῃ ποιεω do; make ἀνομίαν ανομια lawlessness πᾶσαι πας all; every αἱ ο the δικαιοσύναι δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him οὐ ου not μὴ μη not ἀναμνησθῶσιν αναμιμνησκω remind; recall ἐν εν in τῇ ο the ἀδικίᾳ αδικια injury; injustice αὐτοῦ αυτος he; him ᾗ ος who; what ἐποίησεν ποιεω do; make ἐν εν in αὐτῇ αυτος he; him ἀποθανεῖται αποθνησκω die
33:13 בְּ bᵊ בְּ in אָמְרִ֤י ʔomrˈî אמר say לַ la לְ to † הַ the צַּדִּיק֙ ṣṣaddîq צַדִּיק just חָיֹ֣ה ḥāyˈō חיה be alive יִֽחְיֶ֔ה yˈiḥyˈeh חיה be alive וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he בָטַ֥ח vāṭˌaḥ בטח trust עַל־ ʕal- עַל upon צִדְקָתֹ֖ו ṣiḏqāṯˌô צְדָקָה justice וְ wᵊ וְ and עָ֣שָׂה ʕˈāśā עשׂה make עָ֑וֶל ʕˈāwel עָוֶל injustice כָּל־ kol- כֹּל whole צִדְקֹתָיו֙צדקתו *ṣiḏqōṯāʸw צְדָקָה justice לֹ֣א lˈō לֹא not תִזָּכַ֔רְנָה ṯizzāḵˈarnā זכר remember וּ û וְ and בְ vᵊ בְּ in עַוְלֹ֥ו ʕawlˌô עָוֶל injustice אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make בֹּ֥ו bˌô בְּ in יָמֽוּת׃ yāmˈûṯ מות die
33:13. etiam si dixero iusto quod vita vivat et confisus in iustitia sua fecerit iniquitatem omnes iustitiae eius oblivioni tradentur et in iniquitate sua quam operatus est in ipsa morieturYea, if I shall say to the just that he shall surely live, and he, trusting in his justice, commit iniquity: all his justices shall be forgotten, and his iniquity, which he hath committed, in the same shall he die.
13. When I say to the righteous, that he shall surely live; if he trust to his righteousness, and commit iniquity, none of his righteous deeds shall be remembered; but in his iniquity that he hath committed, therein shall he die.
Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his [righteousness] in the day that he sinneth:

33:12 И ты, сын человеческий, скажи сынам народа твоего: праведность праведника не спасет в день преступления его, и беззаконник за беззаконие свое не падет в день обращения от беззакония своего, равно как и праведник в день согрешения своего не может остаться в живых за свою праведность.
33:13
ἐν εν in
τῷ ο the
εἶπαί ερεω.1 state; mentioned
με με me
τῷ ο the
δικαίῳ δικαιος right; just
οὗτος ουτος this; he
πέποιθεν πειθω persuade
ἐπὶ επι in; on
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
καὶ και and; even
ποιήσῃ ποιεω do; make
ἀνομίαν ανομια lawlessness
πᾶσαι πας all; every
αἱ ο the
δικαιοσύναι δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
ἀναμνησθῶσιν αναμιμνησκω remind; recall
ἐν εν in
τῇ ο the
ἀδικίᾳ αδικια injury; injustice
αὐτοῦ αυτος he; him
ος who; what
ἐποίησεν ποιεω do; make
ἐν εν in
αὐτῇ αυτος he; him
ἀποθανεῖται αποθνησκω die
33:13
בְּ bᵊ בְּ in
אָמְרִ֤י ʔomrˈî אמר say
לַ la לְ to
הַ the
צַּדִּיק֙ ṣṣaddîq צַדִּיק just
חָיֹ֣ה ḥāyˈō חיה be alive
יִֽחְיֶ֔ה yˈiḥyˈeh חיה be alive
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
בָטַ֥ח vāṭˌaḥ בטח trust
עַל־ ʕal- עַל upon
צִדְקָתֹ֖ו ṣiḏqāṯˌô צְדָקָה justice
וְ wᵊ וְ and
עָ֣שָׂה ʕˈāśā עשׂה make
עָ֑וֶל ʕˈāwel עָוֶל injustice
כָּל־ kol- כֹּל whole
צִדְקֹתָיו֙צדקתו
*ṣiḏqōṯāʸw צְדָקָה justice
לֹ֣א lˈō לֹא not
תִזָּכַ֔רְנָה ṯizzāḵˈarnā זכר remember
וּ û וְ and
בְ vᵊ בְּ in
עַוְלֹ֥ו ʕawlˌô עָוֶל injustice
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
בֹּ֥ו bˌô בְּ in
יָמֽוּת׃ yāmˈûṯ מות die
33:13. etiam si dixero iusto quod vita vivat et confisus in iustitia sua fecerit iniquitatem omnes iustitiae eius oblivioni tradentur et in iniquitate sua quam operatus est in ipsa morietur
Yea, if I shall say to the just that he shall surely live, and he, trusting in his justice, commit iniquity: all his justices shall be forgotten, and his iniquity, which he hath committed, in the same shall he die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Усиление. Если даже спасение и гибель возвещены Богом (разумеется: через пророка), перемена человека может повести к изменению, по-видимому, неотменимого (XXXII:18) слова Божия (кн. Ионы). Место показывает, как пророки сами смотрели на свое пророчествование. Взят раньше случай с праведником, чтобы потом подробнее остановиться над грешником. Ср. XVIII:21, 24.
Adam Clarke: Commentary on the Bible - 1831
33:13: If he trust to his own righteousness, and commit iniquity - If he trust in his acting according to the statutes and ordinances of religion, and according to the laws relative to rights and wrongs among men, and in other respects commit iniquity, he shall die for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:13: if he: Eze 3:20, Eze 18:24; Luk 18:9-14; Rom 10:3; Phi 3:9; Heb 10:38; Pe2 2:20-22; Jo1 2:19
he shall die: Eze 18:4, Eze 18:24
John Gill
33:13 When I shall say to the righteous, that he shall surely live,.... A happy life, here and hereafter; an eternal life, and not die the second death: this must be understood, should he appear a truly righteous person; one that does not trust to his own righteousness, but to the righteousness of Christ, and lives by faith on that; looking for the hope of righteousness through it, and behaving agreeably to his character:
but if he trust to his own righteousness, and commit iniquity; as he will by trusting to it; if he trusts to it for acceptance with God, and justification in his sight, and thinks himself proof against all temptation to sin on account of it; and that he has righteousness enough to make amends for sins committed, or for other sins he may commit; and which he may venture upon through this false notion, and so be led on to an open course of sinning, and series of committing iniquity:
all his righteousness shall not be remembered; God will take no notice of it; it shall be of no avail to justify him from sin, and secure him from wrath; it will be as if it never had been:
but for his iniquity that he hath committed, he shall die for it; an eternal death, which is the just wages of sin; from which a man's own righteousness can never deliver him, though the righteousness of Christ does deliver from it; see Prov 10:2.
33:1333:13: յասել ինձ ցարդարն՝ թէ կելով կեցցես, եւ նա յուսացեալ յարդարութիւն իւր՝ առնիցէ անօրէնութիւն. ամենայն արդարութիւնք նորա մի՛ յիշեսցին, այլ անօրէնութեամբն իւրով զոր արար՝ նովի՛ն մեռցի[12825]։ [12825] Ոմանք. Զոր արար՝ նովիմբ մեռցի։
13 Երբ ես արդարին ասեմ՝ ապրելով ապրելու ես, իսկ նա էլ, յոյսը դնելով իր արդարութեան վրայ, անօրէնութիւն գործի, - նրա բոլոր արդար գործերը չեն յիշուելու, այլ իր կատարած անօրէնութեան համար մեռնելու է:
13 Երբ ես արդարին ըսեմ թէ անշուշտ պիտի ապրի ու անիկա իր արդարութեանը ապաւինելով անօրէնութիւն ընէ, անոր բոլոր արդարութիւնը պիտի չյիշուի, հապա անիկա իր ըրած անօրէնութեանը մէջ պիտի մեռնի։
Յասել ինձ ցարդարն թէ` Կելով կեցցես, եւ նա յուսացեալ յարդարութիւն իւր` առնիցէ անօրէնութիւն, ամենայն արդարութիւնք նորա մի՛ յիշեսցին, այլ անօրէնութեամբն իւրով զոր արար` նովին մեռցի:

33:13: յասել ինձ ցարդարն՝ թէ կելով կեցցես, եւ նա յուսացեալ յարդարութիւն իւր՝ առնիցէ անօրէնութիւն. ամենայն արդարութիւնք նորա մի՛ յիշեսցին, այլ անօրէնութեամբն իւրով զոր արար՝ նովի՛ն մեռցի[12825]։
[12825] Ոմանք. Զոր արար՝ նովիմբ մեռցի։
13 Երբ ես արդարին ասեմ՝ ապրելով ապրելու ես, իսկ նա էլ, յոյսը դնելով իր արդարութեան վրայ, անօրէնութիւն գործի, - նրա բոլոր արդար գործերը չեն յիշուելու, այլ իր կատարած անօրէնութեան համար մեռնելու է:
13 Երբ ես արդարին ըսեմ թէ անշուշտ պիտի ապրի ու անիկա իր արդարութեանը ապաւինելով անօրէնութիւն ընէ, անոր բոլոր արդարութիւնը պիտի չյիշուի, հապա անիկա իր ըրած անօրէնութեանը մէջ պիտի մեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
33:1333:13 Когда Я скажу праведнику, что он будет жив, а он понадеется на свою праведность и сделает неправду, то все праведные дела его не помянутся, и он умрет от неправды своей, какую сделал.
33:14 καὶ και and; even ἐν εν in τῷ ο the εἶπαί ερεω.1 state; mentioned με με me τῷ ο the ἀσεβεῖ ασεβης irreverent θανάτῳ θανατος death θανατωθήσῃ θανατοω put to death καὶ και and; even ἀποστρέψῃ αποστρεφω turn away; alienate ἀπὸ απο from; away τῆς ο the ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him καὶ και and; even ποιήσῃ ποιεω do; make κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing
33:14 וּ û וְ and בְ vᵊ בְּ in אָמְרִ֥י ʔomrˌî אמר say לָֽ lˈā לְ to † הַ the רָשָׁ֖ע rāšˌāʕ רָשָׁע guilty מֹ֣ות mˈôṯ מות die תָּמ֑וּת tāmˈûṯ מות die וְ wᵊ וְ and שָׁב֙ šˌāv שׁוב return מֵֽ mˈē מִן from חַטָּאתֹ֔ו ḥaṭṭāṯˈô חַטָּאת sin וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
33:14. sin autem dixero impio morte morieris et egerit paenitentiam a peccato suo feceritque iudicium et iustitiamAnd it I shall say to the wicked: Thou shalt surely die: and he do penance for his sin, and do judgment and justice,
14. Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right;
When I shall say to the righteous, [that] he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it:

33:13 Когда Я скажу праведнику, что он будет жив, а он понадеется на свою праведность и сделает неправду, то все праведные дела его не помянутся, и он умрет от неправды своей, какую сделал.
33:14
καὶ και and; even
ἐν εν in
τῷ ο the
εἶπαί ερεω.1 state; mentioned
με με me
τῷ ο the
ἀσεβεῖ ασεβης irreverent
θανάτῳ θανατος death
θανατωθήσῃ θανατοω put to death
καὶ και and; even
ἀποστρέψῃ αποστρεφω turn away; alienate
ἀπὸ απο from; away
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτοῦ αυτος he; him
καὶ και and; even
ποιήσῃ ποιεω do; make
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
33:14
וּ û וְ and
בְ vᵊ בְּ in
אָמְרִ֥י ʔomrˌî אמר say
לָֽ lˈā לְ to
הַ the
רָשָׁ֖ע rāšˌāʕ רָשָׁע guilty
מֹ֣ות mˈôṯ מות die
תָּמ֑וּת tāmˈûṯ מות die
וְ wᵊ וְ and
שָׁב֙ šˌāv שׁוב return
מֵֽ mˈē מִן from
חַטָּאתֹ֔ו ḥaṭṭāṯˈô חַטָּאת sin
וְ wᵊ וְ and
עָשָׂ֥ה ʕāśˌā עשׂה make
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
33:14. sin autem dixero impio morte morieris et egerit paenitentiam a peccato suo feceritque iudicium et iustitiam
And it I shall say to the wicked: Thou shalt surely die: and he do penance for his sin, and do judgment and justice,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. = XVIII:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:14: Thou shalt: Eze 33:8, Eze 3:18, Eze 3:19, Eze 18:27; Isa 3:11; Jer 18:7, Jer 18:8; Luk 13:3-5
if he: Pro 28:13; Isa 55:7; Jer 4:1; Hos 14:1; Act 3:19
that which is lawful and right: Heb. judgment and justice, Eze 18:21, Eze 18:27; Mic 6:8; Mat 9:13
Geneva 1599
33:14 Again, when I say to the wicked, Thou shalt surely die; if he shall turn from his sin, and do that which is lawful and (h) right;
(h) By this he condemns them all of hypocrisy, who pretend to forsake wickedness and yet do not declare themselves such by their fruits, that is, in obeying God's commandments and by godly life.
John Gill
33:14 Again, when I say unto the wicked, thou shalt surely die,.... That is, provided he continues in the same course of life, impenitent and unbelieving:
but if he turn from his sin; repent of it, and forsake it:
and do that which is lawful and right; or "judgment and justice"; do that which is agreeably to the law of God, and what is right between man and man; lives soberly, righteously, and godly, as well as denies ungodliness and worldly lusts; whereby it appears that his repentance is genuine and true.
33:1433:14: Եւ յասե՛լ ինձ ցամպարիշտն թէ մահո՛ւ մեռջիր. եւ դարձցի ՚ի մեղաց իւրոց, եւ արասցէ իրաւունս եւ արդարութիւն.
14 Իսկ երբ ես ամբարշտին ասեմ՝ հաստատ մեռնելու ես, բայց նա յետ կանգնի իր մեղքերից, իրաւ դատաստան եւ արդար գործ կատարի,
14 Ու երբ ամբարշտին ըսեմ թէ ‘Դուն անշուշտ պիտի մեռնիս’ ու անիկա իր մեղքէն դառնայ եւ իրաւունք ու արդարութիւն ընէ,
Եւ յասել ինձ ցամպարիշտն թէ` Մահու մեռջիր, եւ դարձցի ի մեղաց իւրոց, եւ արասցէ իրաւունս եւ արդարութիւն:

33:14: Եւ յասե՛լ ինձ ցամպարիշտն թէ մահո՛ւ մեռջիր. եւ դարձցի ՚ի մեղաց իւրոց, եւ արասցէ իրաւունս եւ արդարութիւն.
14 Իսկ երբ ես ամբարշտին ասեմ՝ հաստատ մեռնելու ես, բայց նա յետ կանգնի իր մեղքերից, իրաւ դատաստան եւ արդար գործ կատարի,
14 Ու երբ ամբարշտին ըսեմ թէ ‘Դուն անշուշտ պիտի մեռնիս’ ու անիկա իր մեղքէն դառնայ եւ իրաւունք ու արդարութիւն ընէ,
zohrab-1805▾ eastern-1994▾ western am▾
33:1433:14 А когда скажу беззаконнику: >, и он обратится от грехов своих и будет творить суд и правду,
33:15 καὶ και and; even ἐνεχύρασμα ενεχυρασμα render; surrender καὶ και and; even ἅρπαγμα αρπαγμα pay off; repay ἐν εν in προστάγμασιν προσταγμα life; vitality διαπορεύηται διαπορευομαι travel through τοῦ ο the μὴ μη not ποιῆσαι ποιεω do; make ἄδικον αδικος injurious; unjust ζωῇ ζωη life; vitality ζήσεται ζαω live; alive καὶ και and; even οὐ ου not μὴ μη not ἀποθάνῃ αποθνησκω die
33:15 חֲבֹ֨ל ḥᵃvˌōl חֲבֹל pledge יָשִׁ֤יב yāšˈîv שׁוב return רָשָׁע֙ rāšˌāʕ רָשָׁע guilty גְּזֵלָ֣ה gᵊzēlˈā גְּזֵלָה what is robbed יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete בְּ bᵊ בְּ in חֻקֹּ֤ות ḥuqqˈôṯ חֻקָּה regulation הַֽ hˈa הַ the חַיִּים֙ ḥayyîm חַיִּים life הָלַ֔ךְ hālˈaḵ הלך walk לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make עָ֑וֶל ʕˈāwel עָוֶל injustice חָיֹ֥ו ḥāyˌô חיה be alive יִֽחְיֶ֖ה yˈiḥyˌeh חיה be alive לֹ֥א lˌō לֹא not יָמֽוּת׃ yāmˈûṯ מות die
33:15. pignus restituerit ille impius rapinamque reddiderit in mandatis vitae ambulaverit nec fecerit quicquam iniustum vita vivet et non morieturAnd if that wicked man restore the pledge, and render what he had robbed, and walk in the commandments of life, and do no unjust thing: he shall surely live, and shall not die.
15. if the wicked restore the pledge, give again that he had taken by robbery, walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die.
Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right:

33:14 А когда скажу беззаконнику: <<ты смертью умрешь>>, и он обратится от грехов своих и будет творить суд и правду,
33:15
καὶ και and; even
ἐνεχύρασμα ενεχυρασμα render; surrender
καὶ και and; even
ἅρπαγμα αρπαγμα pay off; repay
ἐν εν in
προστάγμασιν προσταγμα life; vitality
διαπορεύηται διαπορευομαι travel through
τοῦ ο the
μὴ μη not
ποιῆσαι ποιεω do; make
ἄδικον αδικος injurious; unjust
ζωῇ ζωη life; vitality
ζήσεται ζαω live; alive
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποθάνῃ αποθνησκω die
33:15
חֲבֹ֨ל ḥᵃvˌōl חֲבֹל pledge
יָשִׁ֤יב yāšˈîv שׁוב return
רָשָׁע֙ rāšˌāʕ רָשָׁע guilty
גְּזֵלָ֣ה gᵊzēlˈā גְּזֵלָה what is robbed
יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete
בְּ bᵊ בְּ in
חֻקֹּ֤ות ḥuqqˈôṯ חֻקָּה regulation
הַֽ hˈa הַ the
חַיִּים֙ ḥayyîm חַיִּים life
הָלַ֔ךְ hālˈaḵ הלך walk
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
עָ֑וֶל ʕˈāwel עָוֶל injustice
חָיֹ֥ו ḥāyˌô חיה be alive
יִֽחְיֶ֖ה yˈiḥyˌeh חיה be alive
לֹ֥א lˌō לֹא not
יָמֽוּת׃ yāmˈûṯ מות die
33:15. pignus restituerit ille impius rapinamque reddiderit in mandatis vitae ambulaverit nec fecerit quicquam iniustum vita vivet et non morietur
And if that wicked man restore the pledge, and render what he had robbed, and walk in the commandments of life, and do no unjust thing: he shall surely live, and shall not die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Так как особенно важно обращение грешника, то оно определяется точнее, причем указываются только два проявления его и оба касающиеся собственности. Вероятно, эти два греха были особенно часты у бедных общин еврейских колонистов в Вавилонии (см. объяснение XVIII:7). - “Будет ходить по законам жизни…” “Если закон не давал жизни человеку, то это был недостаток не столько закона, сколько самого человека с его бессилием исполнить закон”. Рим VII:10, 12; Гал III:21: (Трошон).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:15: restore: "The sin is not forgiven, unless that which is taken away be restored," says Augustine. Eze 18:7, Eze 18:12, Eze 18:16; Exo 22:26, Exo 22:27; Deu 24:6, Deu 24:10-13, Deu 24:17; Job 22:6, Job 24:3, Job 24:9; Amo 2:8
give: Exo 22:1-4; Lev 6:2-5; Num 5:6-8; Luk 19:8
walk: Eze 20:11, Eze 20:13, Eze 20:21; Lev 18:5; Psa 119:93; Luk 1:6
he shall: Eze 18:27, Eze 18:28; Rev 22:12-14
John Gill
33:15 If the wicked restore the pledge,.... His neighbour's raiment, which he has taken as a pledge for money lent him; and which, according to the law, was to be restored before sunset, Ex 22:26 which wicked men did not attend unto; but when such a man is brought to a sense of his wickedness, and repentance for it, as an evidence of it he would restore the pledge:
and give again that he had robbed; to him whom he had robbed; as a thief was obliged to do, four or five fold, according to the law, Ex 22:1, and which, when a man did voluntarily, from the convictions of his own mind, and not by force of the civil magistrate, it was a sign of true repentance; see Lk 19:8,
and walk in the statutes of life; the rule of life and conversation, and to the keeping of which the promise of long life is annexed; and which preserve persons from dying a shameful death by the hand of the civil magistrate; statutes, which, if a man do, he shall live in them; see Ezek 20:11,
without committing iniquity; not living entirely without sin, which the best of men do not; but without committing grosser sins, as before; and without making a trade of sinning, and living in it:
he shall surely live, he shall not die; he shall live comfortably now, and happily hereafter; he shall live a spiritual life, and not die the second death.
Robert Jamieson, A. R. Fausset and David Brown
33:15 give again that he had robbed-- (Lk 19:8).
statutes of life--in the obeying of which life is promised (Lev 18:5). If the law has failed to give life to man, it has not been the fault of the law, but of man's sinful inability to keep it (Rom 7:10, Rom 7:12; Gal 3:21). It becomes life-giving through Christ's righteous obedience to it (2Cor 3:6).
33:1533:15: եւ զգրաւ պարտապանին ՚ի բա՛ց տացէ, եւ զյափշտակութիւնն դարձուցանիցէ, ՚ի հրամանս կենաց գնասցէ չառնե՛լ զանիրաւութիւն. կելո՛վ կեցցէ՝ եւ մի՛ մեռցի[12826]. [12826] Ոմանք. ՚Ի բաց տայցէ... ՚ի հրաման կենաց գն՛՛։
15 պարտապանին յետ տայ գրաւը, վերադարձնի յափշտակածը, ընթանայ կեանքի պատուիրաններով, անիրաւութիւններ չգործի, - հաստատ ապրելու է ու չի մեռնելու:
15 Այն ամբարիշտը գրաւը ետ տայ ու յափշտակածը հատուցանէ եւ անօրէնութիւն չընելով՝ կեանքի կանոններուն համեմատ քալէ, անիկա անշուշտ պիտի ապրի, պիտի չմեռնի։
եւ զգրաւ պարտապանին ի բաց տացէ, եւ զյափշտակութիւնն դարձուցանիցէ, ի հրամանս կենաց գնասցէ` չառնել զանիրաւութիւն, կելով կեցցէ, եւ մի՛ մեռցի:

33:15: եւ զգրաւ պարտապանին ՚ի բա՛ց տացէ, եւ զյափշտակութիւնն դարձուցանիցէ, ՚ի հրամանս կենաց գնասցէ չառնե՛լ զանիրաւութիւն. կելո՛վ կեցցէ՝ եւ մի՛ մեռցի[12826].
[12826] Ոմանք. ՚Ի բաց տայցէ... ՚ի հրաման կենաց գն՛՛։
15 պարտապանին յետ տայ գրաւը, վերադարձնի յափշտակածը, ընթանայ կեանքի պատուիրաններով, անիրաւութիւններ չգործի, - հաստատ ապրելու է ու չի մեռնելու:
15 Այն ամբարիշտը գրաւը ետ տայ ու յափշտակածը հատուցանէ եւ անօրէնութիւն չընելով՝ կեանքի կանոններուն համեմատ քալէ, անիկա անշուշտ պիտի ապրի, պիտի չմեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
33:1533:15 {если} этот беззаконник возвратит залог, за похищенное заплатит, будет ходить по законам жизни, не делая ничего худого, то он будет жив, не умрет.
33:16 πᾶσαι πας all; every αἱ ο the ἁμαρτίαι αμαρτια sin; fault αὐτοῦ αυτος he; him ἃς ος who; what ἥμαρτεν αμαρτανω sin οὐ ου not μὴ μη not ἀναμνησθῶσιν αναμιμνησκω remind; recall ὅτι οτι since; that κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing ἐποίησεν ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him ζήσεται ζαω live; alive
33:16 כָּל־ kol- כֹּל whole חַטֹּאתָיו֙חטאתו *ḥaṭṭōṯāʸw חַטָּאת sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָטָ֔א ḥāṭˈā חטא miss לֹ֥א lˌō לֹא not תִזָּכַ֖רְנָה ṯizzāḵˌarnā זכר remember לֹ֑ו lˈô לְ to מִשְׁפָּ֧ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֛ה ṣᵊḏāqˈā צְדָקָה justice עָשָׂ֖ה ʕāśˌā עשׂה make חָיֹ֥ו ḥāyˌô חיה be alive יִֽחְיֶֽה׃ yˈiḥyˈeh חיה be alive
33:16. omnia peccata eius quae peccavit non inputabuntur ei iudicium et iustitiam fecit vita vivetNone of his sins, which he hath committed, shall be imputed to him: he hath done judgment and justice, he shall surely live.
16. None of his sins that he hath committed shall be remembered against him: he hath done that which is lawful and right; he shall surely live.
the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die:

33:15 {если} этот беззаконник возвратит залог, за похищенное заплатит, будет ходить по законам жизни, не делая ничего худого, то он будет жив, не умрет.
33:16
πᾶσαι πας all; every
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
αὐτοῦ αυτος he; him
ἃς ος who; what
ἥμαρτεν αμαρτανω sin
οὐ ου not
μὴ μη not
ἀναμνησθῶσιν αναμιμνησκω remind; recall
ὅτι οτι since; that
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐποίησεν ποιεω do; make
ἐν εν in
αὐτοῖς αυτος he; him
ζήσεται ζαω live; alive
33:16
כָּל־ kol- כֹּל whole
חַטֹּאתָיו֙חטאתו
*ḥaṭṭōṯāʸw חַטָּאת sin
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָטָ֔א ḥāṭˈā חטא miss
לֹ֥א lˌō לֹא not
תִזָּכַ֖רְנָה ṯizzāḵˌarnā זכר remember
לֹ֑ו lˈô לְ to
מִשְׁפָּ֧ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֛ה ṣᵊḏāqˈā צְדָקָה justice
עָשָׂ֖ה ʕāśˌā עשׂה make
חָיֹ֥ו ḥāyˌô חיה be alive
יִֽחְיֶֽה׃ yˈiḥyˈeh חיה be alive
33:16. omnia peccata eius quae peccavit non inputabuntur ei iudicium et iustitiam fecit vita vivet
None of his sins, which he hath committed, shall be imputed to him: he hath done judgment and justice, he shall surely live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. = XVIII:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:16: Eze 18:22; Isa 1:18, Isa 43:25, Isa 44:22; Mic 7:18, Mic 7:19; Rom 5:16, Rom 5:21; Jo1 2:1-3
John Gill
33:16 None of his sins that he hath committed shall be mentioned unto him,.... Imputed to him; placed to his account; charged upon him, or ever be spoke of to him, either now, or at the day of judgment, by way of accusation and complaint, or to his condemnation:
he hath done that which is lawful and right; has repented of his sin; looked to Christ by faith for the pardon of it; and laid hold on his righteousness for his justification; and being influenced and assisted by the grace of God, has done that which is right and good in the sight of God and man:
he shall surely live; he now lives a life of faith and holiness; he shall continue to live, and persevere to the end, and inherit eternal life; see Ezek 18:21.
33:1633:16: ամենայն մեղք իւր զոր մեղաւ՝ մի՛ յիշեսցին. զի իրաւունս եւ արդարութիւն արար, նոքիմբք կեցցէ։
16 Նրա գործած բոլոր մեղքերը չեն յիշուելու, որովհետեւ իրաւ դատաստան ու արդար գործ է կատարել, դրա համար էլ ապրելու է”:
16 Անոր գործած բոլոր մեղքերը պիտի չյիշուին։ Անիկա իրաւունք ու արդարութիւն ըրաւ, անշուշտ պիտի ապրի»։
ամենայն մեղք իւր զոր մեղաւ` մի՛ յիշեսցին. զի իրաւունս եւ արդարութիւն արար, [723]նոքիմբք կեցցէ:

33:16: ամենայն մեղք իւր զոր մեղաւ՝ մի՛ յիշեսցին. զի իրաւունս եւ արդարութիւն արար, նոքիմբք կեցցէ։
16 Նրա գործած բոլոր մեղքերը չեն յիշուելու, որովհետեւ իրաւ դատաստան ու արդար գործ է կատարել, դրա համար էլ ապրելու է”:
16 Անոր գործած բոլոր մեղքերը պիտի չյիշուին։ Անիկա իրաւունք ու արդարութիւն ըրաւ, անշուշտ պիտի ապրի»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1633:16 Ни один из грехов его, какие он сделал, не помянется ему; он стал творить суд и правду, он будет жив.
33:17 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned οἱ ο the υἱοὶ υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your οὐκ ου not εὐθεῖα ευθυς straight; directly ἡ ο the ὁδὸς οδος way; journey τοῦ ο the κυρίου κυριος lord; master καὶ και and; even αὕτη ουτος this; he ἡ ο the ὁδὸς οδος way; journey αὐτῶν αυτος he; him οὐκ ου not εὐθεῖα ευθυς straight; directly
33:17 וְ wᵊ וְ and אָמְרוּ֙ ʔāmᵊrˌû אמר say בְּנֵ֣י bᵊnˈê בֵּן son עַמְּךָ֔ ʕammᵊḵˈā עַם people לֹ֥א lˌō לֹא not יִתָּכֵ֖ן yittāḵˌēn תכן estimate דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they דַּרְכָּ֥ם darkˌām דֶּרֶךְ way לֹֽא־ lˈō- לֹא not יִתָּכֵֽן׃ yittāḵˈēn תכן estimate
33:17. et dixerunt filii populi tui non est aequi ponderis via Domini et ipsorum via iniusta estAnd the children of thy people have said: The way of the Lord is not equitable: whereas their own way is unjust.
17. Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal.
None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live:

33:16 Ни один из грехов его, какие он сделал, не помянется ему; он стал творить суд и правду, он будет жив.
33:17
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
οἱ ο the
υἱοὶ υιος son
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
οὐκ ου not
εὐθεῖα ευθυς straight; directly
ο the
ὁδὸς οδος way; journey
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
αὕτη ουτος this; he
ο the
ὁδὸς οδος way; journey
αὐτῶν αυτος he; him
οὐκ ου not
εὐθεῖα ευθυς straight; directly
33:17
וְ wᵊ וְ and
אָמְרוּ֙ ʔāmᵊrˌû אמר say
בְּנֵ֣י bᵊnˈê בֵּן son
עַמְּךָ֔ ʕammᵊḵˈā עַם people
לֹ֥א lˌō לֹא not
יִתָּכֵ֖ן yittāḵˌēn תכן estimate
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
דַּרְכָּ֥ם darkˌām דֶּרֶךְ way
לֹֽא־ lˈō- לֹא not
יִתָּכֵֽן׃ yittāḵˈēn תכן estimate
33:17. et dixerunt filii populi tui non est aequi ponderis via Domini et ipsorum via iniusta est
And the children of thy people have said: The way of the Lord is not equitable: whereas their own way is unjust.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. XVIII:29. Опять (ст. 11) вопросительная форма заменена простым отрицанием (для краткости повторения).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:17: Eze 33:20, Eze 18:25, Eze 18:29; Job 35:2, Job 40:8; Mat 25:24-26; Luk 19:21, Luk 19:22
John Gill
33:17 Yet the children of thy people say,.... "Not my people"; for surely the children of God could never say what follows; and one would think that even no man could say it, after so much had been said by the Lord concerning the righteous and the wicked, and his dealings with them, which must appear to be just and right, good and gracious; and yet such were the atheism, the perverseness and peevishness of these people, they went on to say as they had done before:
the way of the Lord is not equal: is not according to the rules of justice and equity. The Targum is,
"the ways of the goodness of the Lord are not made plain (or exposed) unto us.''
The answer to which is,
but, as for them, their way is not equal; according to the rule of the divine word; as for God, his way and methods, both of providence and grace, were right and good; See Gill on Ezek 18:25.
Robert Jamieson, A. R. Fausset and David Brown
33:17 The way of the Lord--The Lord's way of dealing in His moral government.
33:1733:17: Եւ ասեն որդիք ժողովրդեան քոյ. Ո՛չ ուղիղ են ճանապարհք Տեառն. նա՝ նոցա ճանապարհն չէ՛ ուղիղ[12827]։ [12827] Բազումք. Ո՛չ ուղիղ է ճանապարհ Տեառն... ո՛չ է ուղիղ։
17 Քո ժողովրդի զաւակներն ասում են՝ Տիրոջ ճանապարհն ուղիղ չէ: Բայց իրենց ճանապարհն է, որ ուղիղ չէ:
17 Քու ժողովուրդիդ որդիները կ’ըսեն թէ ‘Տէրոջը ճամբան ուղիղ չէ’. սակայն իրենց ճամբան է որ ուղիղ չէ։
Եւ ասեն որդիք ժողովրդեան քո. Ոչ ուղիղ է ճանապարհ Տեառն. նա` նոցա ճանապարհն ոչ է ուղիղ:

33:17: Եւ ասեն որդիք ժողովրդեան քոյ. Ո՛չ ուղիղ են ճանապարհք Տեառն. նա՝ նոցա ճանապարհն չէ՛ ուղիղ[12827]։
[12827] Բազումք. Ո՛չ ուղիղ է ճանապարհ Տեառն... ո՛չ է ուղիղ։
17 Քո ժողովրդի զաւակներն ասում են՝ Տիրոջ ճանապարհն ուղիղ չէ: Բայց իրենց ճանապարհն է, որ ուղիղ չէ:
17 Քու ժողովուրդիդ որդիները կ’ըսեն թէ ‘Տէրոջը ճամբան ուղիղ չէ’. սակայն իրենց ճամբան է որ ուղիղ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1733:17 А сыны народа твоего говорят: >, тогда как их путь неправ.
33:18 ἐν εν in τῷ ο the ἀποστρέψαι αποστρεφω turn away; alienate δίκαιον δικαιος right; just ἀπὸ απο from; away τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him καὶ και and; even ποιήσῃ ποιεω do; make ἀνομίας ανομια lawlessness καὶ και and; even ἀποθανεῖται αποθνησκω die ἐν εν in αὐταῖς αυτος he; him
33:18 בְּ bᵊ בְּ in שׁוּב־ šûv- שׁוב return צַדִּ֥יק ṣaddˌîq צַדִּיק just מִ mi מִן from צִּדְקָתֹ֖ו ṣṣiḏqāṯˌô צְדָקָה justice וְ wᵊ וְ and עָ֣שָׂה ʕˈāśā עשׂה make עָ֑וֶל ʕˈāwel עָוֶל injustice וּ û וְ and מֵ֖ת mˌēṯ מות die בָּהֶֽם׃ bāhˈem בְּ in
33:18. cum enim recesserit iustus a iustitia sua feceritque iniquitatem morietur in eisFor when the just shall depart from his justice, and commit iniquities, he shall die in them.
18. When the righteous turneth from his righteousness, and committeth iniquity, he shall even die therein.
Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal:

33:17 А сыны народа твоего говорят: <<неправ путь Господа>>, тогда как их путь неправ.
33:18
ἐν εν in
τῷ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
δίκαιον δικαιος right; just
ἀπὸ απο from; away
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
καὶ και and; even
ποιήσῃ ποιεω do; make
ἀνομίας ανομια lawlessness
καὶ και and; even
ἀποθανεῖται αποθνησκω die
ἐν εν in
αὐταῖς αυτος he; him
33:18
בְּ bᵊ בְּ in
שׁוּב־ šûv- שׁוב return
צַדִּ֥יק ṣaddˌîq צַדִּיק just
מִ mi מִן from
צִּדְקָתֹ֖ו ṣṣiḏqāṯˌô צְדָקָה justice
וְ wᵊ וְ and
עָ֣שָׂה ʕˈāśā עשׂה make
עָ֑וֶל ʕˈāwel עָוֶל injustice
וּ û וְ and
מֵ֖ת mˌēṯ מות die
בָּהֶֽם׃ bāhˈem בְּ in
33:18. cum enim recesserit iustus a iustitia sua feceritque iniquitatem morietur in eis
For when the just shall depart from his justice, and commit iniquities, he shall die in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19. XVIII:26-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:18: Eze 33:12, Eze 33:13, Eze 18:26, Eze 18:27; Pe2 2:20-22; Heb 10:38
John Gill
33:18 When the righteous turneth from his righteousness,.... This and what is said in the following verse are clear instances of the equality, justness, and goodness of the ways of God; and are again repeated, if possible, to make it clear and plain to them that their charge and complaint were groundless; See Gill on Ezek 18:24, Ezek 18:26.
33:1833:18: ՚Ի դառնալն արդարոյն յարդարութենէ իւրմէ եւ առնել անիրաւութիւնս՝ նոքի՛մբք մեռցի։
18 Երբ արդարն իր արդար ճանապարհից շեղուի եւ անիրաւութիւններ կատարի, դրանցից էլ մեռնելու է:
18 Երբ արդարը իր արդարութենէն դառնայ ու անօրէնութիւն ընէ, անիկա անոր մէջ պիտի մեռնի։
Ի դառնալ արդարոյն յարդարութենէ իւրմէ եւ առնել անիրաւութիւնս` [724]նոքիմբք մեռցի:

33:18: ՚Ի դառնալն արդարոյն յարդարութենէ իւրմէ եւ առնել անիրաւութիւնս՝ նոքի՛մբք մեռցի։
18 Երբ արդարն իր արդար ճանապարհից շեղուի եւ անիրաւութիւններ կատարի, դրանցից էլ մեռնելու է:
18 Երբ արդարը իր արդարութենէն դառնայ ու անօրէնութիւն ընէ, անիկա անոր մէջ պիտի մեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
33:1833:18 Когда праведник отступил от праведности своей и начал делать беззаконие, то он умрет за то.
33:19 καὶ και and; even ἐν εν in τῷ ο the ἀποστρέψαι αποστρεφω turn away; alienate τὸν ο the ἁμαρτωλὸν αμαρτωλος sinful ἀπὸ απο from; away τῆς ο the ἀνομίας ανομια lawlessness αὐτοῦ αυτος he; him καὶ και and; even ποιήσῃ ποιεω do; make κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing ἐν εν in αὐτοῖς αυτος he; him αὐτὸς αυτος he; him ζήσεται ζαω live; alive
33:19 וּ û וְ and בְ vᵊ בְּ in שׁ֤וּב šˈûv שׁוב return רָשָׁע֙ rāšˌāʕ רָשָׁע guilty מֵֽ mˈē מִן from רִשְׁעָתֹ֔ו rišʕāṯˈô רִשְׁעָה guilt וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon ה֥וּא hˌû הוּא he יִֽחְיֶֽה׃ yˈiḥyˈeh חיה be alive
33:19. et cum recesserit impius ab impietate sua feceritque iudicium et iustitiam vivet in eisAnd when the wicked shall depart from his wickedness, and shall do judgments, and justice, he shall live in them.
19. And when the wicked turneth from his wickedness, and doeth that which is lawful and right, he shall live thereby.
When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby:

33:18 Когда праведник отступил от праведности своей и начал делать беззаконие, то он умрет за то.
33:19
καὶ και and; even
ἐν εν in
τῷ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
τὸν ο the
ἁμαρτωλὸν αμαρτωλος sinful
ἀπὸ απο from; away
τῆς ο the
ἀνομίας ανομια lawlessness
αὐτοῦ αυτος he; him
καὶ και and; even
ποιήσῃ ποιεω do; make
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐν εν in
αὐτοῖς αυτος he; him
αὐτὸς αυτος he; him
ζήσεται ζαω live; alive
33:19
וּ û וְ and
בְ vᵊ בְּ in
שׁ֤וּב šˈûv שׁוב return
רָשָׁע֙ rāšˌāʕ רָשָׁע guilty
מֵֽ mˈē מִן from
רִשְׁעָתֹ֔ו rišʕāṯˈô רִשְׁעָה guilt
וְ wᵊ וְ and
עָשָׂ֥ה ʕāśˌā עשׂה make
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
ה֥וּא hˌû הוּא he
יִֽחְיֶֽה׃ yˈiḥyˈeh חיה be alive
33:19. et cum recesserit impius ab impietate sua feceritque iudicium et iustitiam vivet in eis
And when the wicked shall depart from his wickedness, and shall do judgments, and justice, he shall live in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:19: He shall live thereby - "The wages of sin is death;" the "gift of God is eternal life." It is a miserable trade by which a man cannot live; such a trade is sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:19: Eze 33:14, Eze 18:27, Eze 18:28
John Gill
33:19 But if the wicked turn from his wickedness,.... See Gill on Ezek 18:27.
33:1933:19: Եւ ՚ի դառնալ մեղաւորին յանօրէնութենէ իւրմէ՝ եւ առնիցէ իրաւունս եւ արդարութիւն՝ նոքի՛մբք կեցցէ[12828]։ [12828] Ոմանք. Իւրմէ, առնիցէ իրա՛՛։
19 Իսկ երբ մեղաւորը յետ կանգնի իր անօրէնութիւնից, իրաւ դատաստան ու արդար գործ կատարի, դրանցով էլ ապրելու է:
19 Երբ ամբարիշտը իր ամբարշտութենէն դառնայ եւ իրաւունք ու արդարութիւն ընէ, անիկա անոնցմով պիտի ապրի։
Եւ ի դառնալ մեղաւորին յանօրէնութենէ իւրմէ եւ առնել իրաւունս եւ արդարութիւն, նոքիմբք կեցցէ:

33:19: Եւ ՚ի դառնալ մեղաւորին յանօրէնութենէ իւրմէ՝ եւ առնիցէ իրաւունս եւ արդարութիւն՝ նոքի՛մբք կեցցէ[12828]։
[12828] Ոմանք. Իւրմէ, առնիցէ իրա՛՛։
19 Իսկ երբ մեղաւորը յետ կանգնի իր անօրէնութիւնից, իրաւ դատաստան ու արդար գործ կատարի, դրանցով էլ ապրելու է:
19 Երբ ամբարիշտը իր ամբարշտութենէն դառնայ եւ իրաւունք ու արդարութիւն ընէ, անիկա անոնցմով պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
33:1933:19 И когда беззаконник обратился от беззакония своего и стал творить суд и правду, он будет за то жив.
33:20 καὶ και and; even τοῦτό ουτος this; he ἐστιν ειμι be ὃ ος who; what εἴπατε επω say; speak οὐκ ου not εὐθεῖα ευθυς straight; directly ἡ ο the ὁδὸς οδος way; journey κυρίου κυριος lord; master ἕκαστον εκαστος each ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him κρινῶ κρινω judge; decide ὑμᾶς υμας you οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel
33:20 וַ wa וְ and אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say לֹ֥א lˌō לֹא not יִתָּכֵ֖ן yittāḵˌēn תכן estimate דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord אִ֧ישׁ ʔˈîš אִישׁ man כִּ ki כְּ as דְרָכָ֛יו ḏᵊrāḵˈāʸw דֶּרֶךְ way אֶשְׁפֹּ֥וט ʔešpˌôṭ שׁפט judge אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
33:20. et dicitis non est recta via Domini unumquemque iuxta vias suas iudicabo de vobis domus IsrahelAnd you say: The way of the Lord is not right, I will judge every one of you according to his ways, O house of Israel.
20. Yet ye say, The way of the Lord is not equal. O house of Israel, I will judge you every one after his ways.
But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby:

33:19 И когда беззаконник обратился от беззакония своего и стал творить суд и правду, он будет за то жив.
33:20
καὶ και and; even
τοῦτό ουτος this; he
ἐστιν ειμι be
ος who; what
εἴπατε επω say; speak
οὐκ ου not
εὐθεῖα ευθυς straight; directly
ο the
ὁδὸς οδος way; journey
κυρίου κυριος lord; master
ἕκαστον εκαστος each
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτοῦ αυτος he; him
κρινῶ κρινω judge; decide
ὑμᾶς υμας you
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
33:20
וַ wa וְ and
אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say
לֹ֥א lˌō לֹא not
יִתָּכֵ֖ן yittāḵˌēn תכן estimate
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
אִ֧ישׁ ʔˈîš אִישׁ man
כִּ ki כְּ as
דְרָכָ֛יו ḏᵊrāḵˈāʸw דֶּרֶךְ way
אֶשְׁפֹּ֥וט ʔešpˌôṭ שׁפט judge
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
33:20. et dicitis non est recta via Domini unumquemque iuxta vias suas iudicabo de vobis domus Israhel
And you say: The way of the Lord is not right, I will judge every one of you according to his ways, O house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. XVIII:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:20: Yet: Eze 33:17, Eze 18:25, Eze 18:29; Pro 19:3
I will: Eze 18:30; Psa 62:12; Ecc 12:14; Mat 16:27; Joh 5:29; Co2 5:10; Rev 20:12-15, Rev 22:12
John Gill
33:20 Yet ye say, the way of the Lord is not equal,.... Still obstinately persisting in their false charges, notwithstanding plain proofs to the contrary:
O ye house of Israel, I will judge you everyone after his ways; See Gill on Ezek 18:30.
33:2033:20: Եւ ա՞յս է զոր ասացէքն թէ ո՛չ ուղիղ է ճանապարհ Տեառն. զիւրաքանչիւրոք ըստ ճանապարհաց ձերոց դատեցայց զձեզ տունդ Իսրայէլի[12829]։ ԻԸ [12829] Բազումք. Ըստ ճանապարհաց իւրոց դա՛՛։
20 Ա՞յս բանի համար է, որ ասում էք՝ Տիրոջ ճանապարհն ուղիղ չէ: Ամէն մէկիդ ըստ ձեր բռնած ճանապարհի եմ դատելու, ո՛վ տունդ Իսրայէլի»:
20 Բայց դուք կ’ըսէք թէ ‘Տէրոջը ճամբան ուղիղ չէ’։ Ես ձեր ամէն մէկուն դատաստանը իր ճամբաներուն համեմատ պիտի տեսնեմ, ո՛վ Իսրայէլի տուն»։
Եւ [725]ա՞յս է զոր ասացէքն`` թէ` Ոչ ուղիղ է ճանապարհ Տեառն. զիւրաքանչիւր ոք ըստ ճանապարհաց ձերոց դատեցայց զձեզ, տունդ Իսրայելի:

33:20: Եւ ա՞յս է զոր ասացէքն թէ ո՛չ ուղիղ է ճանապարհ Տեառն. զիւրաքանչիւրոք ըստ ճանապարհաց ձերոց դատեցայց զձեզ տունդ Իսրայէլի[12829]։ ԻԸ
[12829] Բազումք. Ըստ ճանապարհաց իւրոց դա՛՛։
20 Ա՞յս բանի համար է, որ ասում էք՝ Տիրոջ ճանապարհն ուղիղ չէ: Ամէն մէկիդ ըստ ձեր բռնած ճանապարհի եմ դատելու, ո՛վ տունդ Իսրայէլի»:
20 Բայց դուք կ’ըսէք թէ ‘Տէրոջը ճամբան ուղիղ չէ’։ Ես ձեր ամէն մէկուն դատաստանը իր ճամբաներուն համեմատ պիտի տեսնեմ, ո՛վ Իսրայէլի տուն»։
zohrab-1805▾ eastern-1994▾ western am▾
33:2033:20 А вы говорите: > Я буду судить вас, дом Израилев, каждого по путям его.
33:21 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῷ ο the δωδεκάτῳ δωδεκατος twelfth ἔτει ετος year ἐν εν in τῷ ο the δωδεκάτῳ δωδεκατος twelfth μηνὶ μην.1 month πέμπτῃ πεμπτος fifth τοῦ ο the μηνὸς μην.1 month τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity ἡμῶν ημων our ἦλθεν ερχομαι come; go ὁ ο the ἀνασωθεὶς ανασωζω to; toward με με me ἀπὸ απο from; away Ιερουσαλημ ιερουσαλημ Jerusalem λέγων λεγω tell; declare ἑάλω αλισκω the πόλις πολις city
33:21 וַ wa וְ and יְהִ֞י yᵊhˈî היה be בִּ bi בְּ in שְׁתֵּ֧י šᵊttˈê שְׁנַיִם two עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָ֗ה šānˈā שָׁנָה year בָּ bā בְּ in † הַ the עֲשִׂרִ֛י ʕᵃśirˈî עֲשִׂירִי tenth בַּ ba בְּ in חֲמִשָּׁ֥ה ḥᵃmiššˌā חָמֵשׁ five לַ la לְ to † הַ the חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month לְ lᵊ לְ to גָלוּתֵ֑נוּ ḡālûṯˈēnû גָּלוּת exile בָּא־ bā- בוא come אֵלַ֨י ʔēlˌay אֶל to הַ ha הַ the פָּלִ֧יט ppālˈîṭ פָּלִיט escaped one מִ mi מִן from ירוּשָׁלִַ֛ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say הֻכְּתָ֥ה hukkᵊṯˌā נכה strike הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
33:21. et factum est in duodecimo anno in duodecimo mense in quinta mensis transmigrationis nostrae venit ad me qui fugerat de Hierusalem dicens vastata est civitasAnd it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that there came to me one that was fled from Jerusalem, saying: The city is laid waste.
21. And it came to pass in the twelfth year of our captivity, in the tenth , in the fifth of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.
Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways:

33:20 А вы говорите: <<неправ путь Господа!>> Я буду судить вас, дом Израилев, каждого по путям его.
33:21
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῷ ο the
δωδεκάτῳ δωδεκατος twelfth
ἔτει ετος year
ἐν εν in
τῷ ο the
δωδεκάτῳ δωδεκατος twelfth
μηνὶ μην.1 month
πέμπτῃ πεμπτος fifth
τοῦ ο the
μηνὸς μην.1 month
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
ἡμῶν ημων our
ἦλθεν ερχομαι come; go
ο the
ἀνασωθεὶς ανασωζω to; toward
με με me
ἀπὸ απο from; away
Ιερουσαλημ ιερουσαλημ Jerusalem
λέγων λεγω tell; declare
ἑάλω αλισκω the
πόλις πολις city
33:21
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
בִּ bi בְּ in
שְׁתֵּ֧י šᵊttˈê שְׁנַיִם two
עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen
שָׁנָ֗ה šānˈā שָׁנָה year
בָּ בְּ in
הַ the
עֲשִׂרִ֛י ʕᵃśirˈî עֲשִׂירִי tenth
בַּ ba בְּ in
חֲמִשָּׁ֥ה ḥᵃmiššˌā חָמֵשׁ five
לַ la לְ to
הַ the
חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month
לְ lᵊ לְ to
גָלוּתֵ֑נוּ ḡālûṯˈēnû גָּלוּת exile
בָּא־ bā- בוא come
אֵלַ֨י ʔēlˌay אֶל to
הַ ha הַ the
פָּלִ֧יט ppālˈîṭ פָּלִיט escaped one
מִ mi מִן from
ירוּשָׁלִַ֛ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
הֻכְּתָ֥ה hukkᵊṯˌā נכה strike
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
33:21. et factum est in duodecimo anno in duodecimo mense in quinta mensis transmigrationis nostrae venit ad me qui fugerat de Hierusalem dicens vastata est civitas
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that there came to me one that was fled from Jerusalem, saying: The city is laid waste.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. По евр. и рус. тексту известие о падении Иерусалима получено было пророком через 18: почти месяцев после события, бывшего в 4: месяце 11: года царствования Седекии (тоже пленения Иехонии и пророка: Иер XXXIX:2) - промежуток времени очень большой даже и при тогдашних, вообще не плохих, международных сообщениях, XXVI:1-2. Посему древние переводы изменяют эту дату; греч: в 10: году (что хуже евр. текста; должно быть в соответствие месяцу 10-му), слав.: в 12: месяц (должно быть в соответствие году и месяц 12-й; промежуток еще длиннее); наилучше Пешито: в 11: году в 12: месяце, что будет через 5: месяцев по разрушении Иерусалима, - промежуток достаточный для путешествия из Иудеи в Вавилон. Еврейское чтение могло возникнуть из-за даты XXXII:1, чтобы она не была позже настоящей. Впрочем нельзя решительно отвергать и евр. чтения: Иезеииль мог жить в таких отдаленных частях Месопотамии, что известия туда доходили очень медленно. - “Один из спасшихся”, слав. точнее: “уцелевый”, что может иметь и собирательное значение.
Adam Clarke: Commentary on the Bible - 1831
33:21: In the twelfth year of our captivity, in the tenth month, in the fifth day of the month - Instead of the twelfth year, the eleventh is the reading of seven of Kennicott's MSS., one of De Rossi's, and the Syriac. My own, mentioned in the preceding chapter, reads with the present text. This was on Wednesday, Jan. 25, A.M. 3416 or 3417.
One that had escaped out of Jerusalem - After it had been taken by the Chaldeans.
Came unto me, saying, The City Is Smitten - This very message God had promised to the prophet, Eze 24:26.
Albert Barnes: Notes on the Bible - 1834
33:21: The date shows an interval of 112 years from the taking of Jerusalem Jer 52:12. The general news that the city was taken must have reached them, but it was only when the messenger arrived that the prophet's mouth was opened. It is not improbable that a body of men after the destruction of the city joined their brethren in Chaldaea; if so this would account for the lapse of time, and supply a reason why Ezekiel on their arrival should commence a new series of prophecies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:21: in the twelfth: This was on Wednesday, January 25, am 3416 or 3417. According to the date here given, this escaped Jew did not come to the prophet, with intelligence of Jerusalem being smitten, till about eighteen months after the event; but instead of the "twelfth year," eight manuscripts and the Syriac read the eleventh. Eze 1:2
one: Eze 24:26, Eze 24:27
The city: This was the very message which God had promised to the prophet. Eze 24:26; Kg2 24:4-7; Ch2 36:17-21; Jer 39:2-8, Jer 52:4-14
Carl Friedrich Keil and Franz Delitzsch
33:21
Tidings of the Fall of Jerusalem, and the Consequences with Regard to the Prophet
Ezek 33:21. And it came to pass in the twelfth year, in the tenth (month), on the fifth of the month after our being taken captive, there came to me a fugitive from Jerusalem, and said, The city is smitten. Ezek 33:22. And the hand of Jehovah had come upon me in the evening before the arrival of the fugitive, and He opened my mouth, till he came to me in the morning; and so was my mouth opened, and I was silent no more. - In these verses the fulfilment of the promise made by God to the prophet in Ezek 24:25-27, after the prediction of the destruction of Jerusalem, is recorded. The chronological datum, as to the precise time at which the messenger arrived with the account of the destruction of Jerusalem, serves to mark with precision the point of time at which the obstacle was removed, and the prophet was able to speak and prophesy without restraint. - The fact that the tidings of the destruction of Jerusalem, which took place in the fifth month of the eleventh year, are said to have only reached the exiles in the tenth month of the twelfth year, that is to say, nearly a year and a half after it occurred, does not warrant our following the Syriac, as Doederlein and Hitzig have done, calling in question the correctness of the text and substituting the eleventh year for the twelfth. With the distance at which Ezekiel was living, namely, in northern Mesopotamia, and with the fearful confusion which followed the catastrophe, a year and a half might very easily pass by before a fugitive arrived with the information. But Hitzig's assertion, that Ezekiel would contradict himself, inasmuch as, according to Ezek 26:1-2, he received intelligence of the affair in the eleventh year, is founded upon a misinterpretation of the passage quoted. It is not stated there that Ezekiel received this information through a fugitive or any man whatever, but simply that God had revealed to him the fall of Jerusalem even before it occurred. לגלוּתינוּ, after our being led away (Ezek 33:21 and Ezek 40:1), coincides with לגלוּת המּלך in Ezek 1:2. הכּתה, smitten, i.e., conquered and destroyed, exterminated. In the clause 'ויד יהוה , the verb היתה is a pluperfect, and אלי stands for עלי, according to the later usage. The formula indicates the translation of the prophet into an ecstatic state (see the comm. on Ezek 1:3), in which his mouth was opened to speak, that is to say, the silence imposed upon him was taken away. The words, "till he came to me in the morning," etc., are not to be understood as signifying that the prophet's mouth had only been opened for the time from evening till morning; for this would be opposed to the following sentence. They simply affirm that the opening of the mouth took place before the arrival of the fugitive, the night before the morning of his arrival. ויּפּתח פּי, which follows, is an emphatic repetition, introduced as a link with which to connect the practically important statement that from that time forward he was not speechless any more. - It was in all probability shortly afterwards that Ezekiel was inspired with the word of God which follows in Ezek 33:23-33, as we may infer from the contents of the word itself, which laid the foundation for the prophet's further prophesying. But nothing can be gathered from Ezek 33:22 with regard to the time when this and the following words of God (as far as Ezekiel 39), of which no chronological data are given, were communicated to the prophet and uttered by him. His being "silent no more" by no means involves immediate or continuous speaking, but simply recalls the command to be speechless. There is no ground for the assumption that all these words of God were communicated to him in one night (Hvernick, Hengstenberg, and others), either in Ezek 33:22 or in the contents of these divine revelations.
Geneva 1599
33:21 And it came to pass in the twelfth year of our (i) captivity, in the tenth [month], in the fifth [day] of the month, [that] one that had escaped out of Jerusalem came to me, saying, The city is smitten.
(i) When the prophet was led away captive with Jeconiah.
John Gill
33:21 And it came to pass in the twelfth year of our captivity,.... Of Jeconiah's captivity, when Ezekiel with others were carried into Babylon; see Ezek 1:2.
in the tenth month, in the fifth day of the month; which was a year, four months, and some days, after the city of Jerusalem was taken; for that was destroyed in the eleventh year of Zedekiah, and so of the captivity, and in the fifth month, and tenth day of the month. 4Kings 25:2. It is much it was not known at Babylon before; though so it might, and yet not one that escaped came to Ezekiel sooner to give him an account of it, which he had seen with his eyes. The Syriac version reads it, in the "eleventh year"; and so makes it but a few months after the destruction; and it may be observed that it is promised by the Lord, Ezek 24:26, that on the day the city was taken, one should escape, and bring the prophet the news; that is, directly, immediately, in a very short time, as soon as it was possible that he could arrive to him; and yet, as taken notice, here were a year and almost five months before he reached him, which seems pretty strange. The difficulty may be solved in this manner: Ezekiel reckons from the captivity of Jeconiah, which began in the month Chisleu; and the computation in 4Kings 25:2, is from Zedekiah's reign, which is to be reckoned from the month Nisan, and from the first Nisan of his reign; for it is a rule with the Jews, (h) that the beginning of the year for kings is the first of Nisan; so that the tenth month from the captivity is the sixth from Nisan; whence it appears there was not a full month from the city being burnt to the news being brought to Ezekiel; which was time short enough, in such a troublesome season, to take a journey from Jerusalem to Babylon; for Zedekiah not being crowned before the Nisan following the captivity, the computation of his reign did not begin till that Nisan, which makes this difference in the chronology. According to Bishop Usher (i), this messenger came to Ezekiel the twenty fifth of January, the fourth day of the week (Wednesday), in 3417 A.M. or before Christ 587:
that one that had escaped out of Jerusalem came unto me; as it was foretold and promised he should, Ezek 24:26,
saying, the city is smitten; the city of Jerusalem; the walls were broken down, the houses burnt, and the whole destroyed.
(h) Misn. Roshhashanah, c. 1. sect. 1. (i) Annales Vet. Test. A. M. 3417.
John Wesley
33:21 Smitten - Taken and plundered.
Robert Jamieson, A. R. Fausset and David Brown
33:21 twelfth year . . . tenth month--a year and a half after the capture of the city (Jer 39:2; Jer 52:5-6), in the eleventh year and fourth month. The one who escaped (as foretold, Ezek 24:26) may have been so long on the road through fear of entering the enemy's country [HENDERSON]; or, the singular is used for the plural in a collective sense, "the escaped remnant." Compare similar phrases, "the escaped of Moab," Is 15:9; "He that escapeth of them," Amos 9:1. Naturally the reopening of the prophet's mouth for consolation would be deferred till the number of the escaped remnant was complete: the removal of such a large number would easily have occupied seventeen or eighteen months.
33:2133:21: Եւ եղեւ յամին երկոտասաներորդի՝ ՚ի տասներորդ ամսեանն, որ օր հինգ էր ամսոյն գերութեան մերոյ, եհաս առ իս ոմն զերծեալ յԵրուսաղեմէ, եւ ասէ. Առա՛ւ քաղաքն[12830]։ [12830] Ոսկան. ՚Ի տասներորդի յամսեանն։
21 Մեր գերութեան տասներկուերորդ տարում, տասներորդ ամսին, ամսուայ հինգերորդ օրը, Երուսաղէմից ազատուած մէկն ինձ մօտ եկաւ ու ասաց. «Քաղաքը գրաւուած է»:
21 Մեր գերութեանը տասնըերկրորդ տարուան, տասներորդ ամսուան հինգերորդ օրը, Երուսաղէմէն ազատուած մը ինծի եկաւ ու ըսաւ. ‘Քաղաքը զարնուեցաւ’։
Եւ եղեւ յամին երկոտասաներորդի, ի տասներորդ ամսեանն, որ օր հինգ էր ամսոյն գերութեան մերոյ, եհաս առ իս ոմն զերծեալ յԵրուսաղեմէ, եւ ասէ. Առաւ քաղաքն:

33:21: Եւ եղեւ յամին երկոտասաներորդի՝ ՚ի տասներորդ ամսեանն, որ օր հինգ էր ամսոյն գերութեան մերոյ, եհաս առ իս ոմն զերծեալ յԵրուսաղեմէ, եւ ասէ. Առա՛ւ քաղաքն[12830]։
[12830] Ոսկան. ՚Ի տասներորդի յամսեանն։
21 Մեր գերութեան տասներկուերորդ տարում, տասներորդ ամսին, ամսուայ հինգերորդ օրը, Երուսաղէմից ազատուած մէկն ինձ մօտ եկաւ ու ասաց. «Քաղաքը գրաւուած է»:
21 Մեր գերութեանը տասնըերկրորդ տարուան, տասներորդ ամսուան հինգերորդ օրը, Երուսաղէմէն ազատուած մը ինծի եկաւ ու ըսաւ. ‘Քաղաքը զարնուեցաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
33:2133:21 В двенадцатом году нашего переселения, в десятом {месяце}, в пятый {день} месяца, пришел ко мне один из спасшихся из Иерусалима и сказал: >
33:22 καὶ και and; even ἐγενήθη γινομαι happen; become ἐπ᾿ επι in; on ἐμὲ εμε me χεὶρ χειρ hand κυρίου κυριος lord; master ἑσπέρας εσπερα evening πρὶν πριν before ἐλθεῖν ερχομαι come; go αὐτὸν αυτος he; him καὶ και and; even ἤνοιξέν ανοιγω open up μου μου of me; mine τὸ ο the στόμα στομα mouth; edge ἕως εως till; until ἦλθεν ερχομαι come; go πρός προς to; toward με με me τὸ ο the πρωί πρωι early καὶ και and; even ἀνοιχθέν ανοιγω open up μου μου of me; mine τὸ ο the στόμα στομα mouth; edge οὐ ου not συνεσχέθη συνεχω block up / in; confine ἔτι ετι yet; still
33:22 וְ wᵊ וְ and יַד־ yaḏ- יָד hand יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH הָיְתָ֨ה hāyᵊṯˌā היה be אֵלַ֜י ʔēlˈay אֶל to בָּ bā בְּ in † הַ the עֶ֗רֶב ʕˈerev עֶרֶב evening לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face בֹּ֣וא bˈô בוא come הַ ha הַ the פָּלִ֔יט ppālˈîṭ פָּלִיט escaped one וַ wa וְ and יִּפְתַּ֣ח yyiftˈaḥ פתח open אֶת־ ʔeṯ- אֵת [object marker] פִּ֔י pˈî פֶּה mouth עַד־ ʕaḏ- עַד unto בֹּ֥וא bˌô בוא come אֵלַ֖י ʔēlˌay אֶל to בַּ ba בְּ in † הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּפָּ֣תַח yyippˈāṯaḥ פתח open פִּ֔י pˈî פֶּה mouth וְ wᵊ וְ and לֹ֥א lˌō לֹא not נֶאֱלַ֖מְתִּי neʔᵉlˌamtî אלם bind עֹֽוד׃ פ ʕˈôḏ . f עֹוד duration
33:22. manus autem Domini facta fuerat ad me vespere antequam veniret qui fugerat aperuitque os meum donec veniret ad me mane et aperto ore meo non silui ampliusAnd the hand of the Lord had been upon me in the evening, before he that was fled came: and he opened my mouth till he came to me in the morning, and my mouth being opened, I was silent no more.
22. Now the hand of the LORD had been upon me in the evening, afore he that was escaped came; and he had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb.
And it came to pass in the twelfth year of our captivity, in the tenth [month], in the fifth [day] of the month, [that] one that had escaped out of Jerusalem came unto me, saying, The city is smitten:

33:21 В двенадцатом году нашего переселения, в десятом {месяце}, в пятый {день} месяца, пришел ко мне один из спасшихся из Иерусалима и сказал: <<разрушен город!>>
33:22
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐπ᾿ επι in; on
ἐμὲ εμε me
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἑσπέρας εσπερα evening
πρὶν πριν before
ἐλθεῖν ερχομαι come; go
αὐτὸν αυτος he; him
καὶ και and; even
ἤνοιξέν ανοιγω open up
μου μου of me; mine
τὸ ο the
στόμα στομα mouth; edge
ἕως εως till; until
ἦλθεν ερχομαι come; go
πρός προς to; toward
με με me
τὸ ο the
πρωί πρωι early
καὶ και and; even
ἀνοιχθέν ανοιγω open up
μου μου of me; mine
τὸ ο the
στόμα στομα mouth; edge
οὐ ου not
συνεσχέθη συνεχω block up / in; confine
ἔτι ετι yet; still
33:22
וְ wᵊ וְ and
יַד־ yaḏ- יָד hand
יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH
הָיְתָ֨ה hāyᵊṯˌā היה be
אֵלַ֜י ʔēlˈay אֶל to
בָּ בְּ in
הַ the
עֶ֗רֶב ʕˈerev עֶרֶב evening
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
בֹּ֣וא bˈô בוא come
הַ ha הַ the
פָּלִ֔יט ppālˈîṭ פָּלִיט escaped one
וַ wa וְ and
יִּפְתַּ֣ח yyiftˈaḥ פתח open
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֔י pˈî פֶּה mouth
עַד־ ʕaḏ- עַד unto
בֹּ֥וא bˌô בוא come
אֵלַ֖י ʔēlˌay אֶל to
בַּ ba בְּ in
הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּפָּ֣תַח yyippˈāṯaḥ פתח open
פִּ֔י pˈî פֶּה mouth
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נֶאֱלַ֖מְתִּי neʔᵉlˌamtî אלם bind
עֹֽוד׃ פ ʕˈôḏ . f עֹוד duration
33:22. manus autem Domini facta fuerat ad me vespere antequam veniret qui fugerat aperuitque os meum donec veniret ad me mane et aperto ore meo non silui amplius
And the hand of the Lord had been upon me in the evening, before he that was fled came: and he opened my mouth till he came to me in the morning, and my mouth being opened, I was silent no more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Как ранее пророк был приведен в молчание не внешним принуждением, но самим Богом (III:25), так и теперь, хотя молчание его должно было разрешиться известием о падении Иерусалима (XXIV:27), оно прекращается целым днем ранее получения им этого известия (ср. XXIV:2: и объяснение его): еще вечером накануне получения известия пророк приходит в экстаз (“была на мне рука Господа” - см. объяснение I:3), в котором он должно быть получил все откровения этой главы (и ст. 1-20). - “И открылись уста мои и я уже не был безмолвен”. Мог смелее и свободнее говорить, так как исполнение пророчеств обнаружило пред всеми в нем истинного пророка. См. объяснение III:26.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. 22 Now the hand of the LORD was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. 23 Then the word of the LORD came unto me, saying, 24 Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance. 25 Wherefore say unto them, Thus saith the Lord GOD; Ye eat with the blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land? 26 Ye stand upon your sword, ye work abomination, and ye defile every one his neighbour's wife: and shall ye possess the land? 27 Say thou thus unto them, Thus saith the Lord GOD; As I live, surely they that are in the wastes shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the forts and in the caves shall die of the pestilence. 28 For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through. 29 Then shall they know that I am the LORD, when I have laid the land most desolate because of all their abominations which they have committed.
Here we have,
I. The tidings brought to Ezekiel of the burning of Jerusalem by the Chaldeans. The city was burnt in the eleventh year of the captivity and the fifth month, Jer. lii. 12, 13. Tidings hereof were brought to the prophet by one that was an eye-witness of the destruction, in the twelfth year, and the tenth month (v. 21), which was a year and almost five months after the thing was done; we may well suppose that, there being a constant correspondence at this time more than ever kept up between Jerusalem and Babylon, he had heard the news long before. But this was the first time he had an account of it from a refugee, from one who escaped, who could be particular, and would be pathetic, in the narrative of it. And the sign given him was the coming of such a one to him as had himself narrowly escaped the flames (ch. xxiv. 26): He that escapes in that day shall come unto thee, to cause thee to hear it with thy ears, to hear it more distinctly than ever, from one that could say, Quæque ipse miserrima vidi--These miserable scenes I saw.
II. The divine impressions and influences he was under, to prepare him for those heavy tidings (v. 22): The hand of the Lord was upon me before he came, and had opened my mouth to speak to the house of Israel what we had in the former part of this chapter. And now he was no more dumb; he prophesied now with more freedom and boldness, being by the event proved a true prophet, to the confusion of those that contradicted him. All the prophecies from ch. xxiv. to this chapter have relation purely to the nations about, it is probable that the prophet, when he received them from the Lord, did not deliver them by word of mouth, but in writing; for he could not Say to the Ammonites, Say unto Tyrus, Say unto Pharaoh, &c., so and so, but by letters directed to the persons concerned, as Zacharias, when he could not speak, wrote; and herein he was as truly executing his prophetic office as ever. Note, Even silenced ministers may be doing a great deal of good by writing letters and making visits. But now the prophet's mouth is opened, that he may speak to the children of his people. It is probable that he had, during these three years, been continually speaking to them as a friend, putting them in mind of what he had formerly delivered to them, but that he never spoke to them as a prophet, by inspiration, till now, when the hand of the Lord came upon him, renewed his commission, gave him fresh instructions, and opened his mouth, furnished him with power to speak to the people as he ought to speak.
III. The particular message he was entrusted with, relating to these Jews that yet remained in the land of Israel, and inhabited the wastes of that land, v. 24. See what work sin had made. The cities of Israel had now become the wastes of Israel, for they lay all in ruins; some few that had escaped the sword and captivity still continued there and began to think of re-settling. This was so long after the destruction of Jerusalem that it was some time before this that Gedaliah (a modest humble man) and his friends were slain; but probably at this time Johanan, and the proud men that joined with him, were at the height (Jer. xliii. 2); and before they came to a resolution to go into Egypt, wherein Jeremiah opposed them, it is probable that the project was to establish themselves in the wastes of the land of Israel, in which Ezekiel here opposed them, and probably despatched the message away by the person that brought him the news of Jerusalem's destruction. Or, perhaps, those here prophesied against might be some other party of Jews, that remained in the land, hoping to take root there and to be sole masters of it, after Johanan and his forces had gone into Egypt. Now here we have,
1. An account of the pride of these remaining Jews, who dwelt in the wastes of the land of Israel. Though the providence of God concerning them had been very humbling, and still was very threatening, yet they were intolerably haughty and secure, and promised themselves peace. He that brought the news to the prophet that Jerusalem was smitten could not tell him (it is likely) what these people said, but God tells him, They say, "The land is given us for inheritance, v. 24. Our partners being gone, it is now all our own by survivorship, or, for want of heirs, it comes to us as occupants; we shall now be placed alone in the midst of the earth and have it all to ourselves." This argues great stupidity under the weighty hand of God, and a reigning selfishness and narrow-spiritedness; they pleased themselves in the ruin of their country as long as they hoped to find their own account in it, cared not though it were all waste, so that they might have the sole property--a poor inheritance to be proud of! They have the impudence to compare their case with Abraham's, glorying in this, We have Abraham to our father. "Abraham," say they, "was one, one family, and he inherited the land, and lived many years in the peaceable enjoyment of it; but we are many, many families, more numerous than he; the land is given us for inheritance." (1.) They think they can make out as good a title from God to this land as Abraham could: "If God gave this land to him, who was but one worshipper of him, as a reward of his service, much more will he give it to us, who are many worshippers of him, as the reward of our service." This shows the great conceit they had of the own merits, as if they were greater than those of Abraham their father, who yet was not justified by works. (2.) They think they can make good the possession of this land against the Chaldeans and all others invaders, as well as Abraham could against those that were competitors with him for it: "If he, who was but one, could hold it, much more shall we, who are many, and have many more at command than his 300 trained servants." This shows the confidence they had in their own might; they had got possession, and were resolved to keep it.
2. A check to this pride. Since God's providences did neither humble them nor terrify them, he sends them a message sufficient to do both.
(1.) To humble them, he tells them of the wickedness they still persisted in, which rendered them utterly unworthy to possess this land, so that they could not expect God should give it to them. They had been followed with one judgment after another, but they had not profited by those means of grace as might be expected; they were still unreformed, and how could they expect that they should possess the land? "Shall you possess the land? What! such wicked people as you are? How shall I put thee among the children, and give thee a pleasant land? Jer. iii. 19. Surely you never reflect upon yourselves, else you would rather wonder that you are in the land of the living than expect to possess this land. For do you now know how bad you are?" [1.] "You make no conscience of forbidden fruit, forbidden food: You eat with the blood," directly contrary to one of the precepts given to Noah and his sons when God gave them possession of the earth, Gen. ix. 4. [2.] "Idolatry, that covenant-breaking sin, that sin which the jealous God has been in a particular manner provoked by to lay your country waste, is still the sin that most easily besets you and which you have a strong inclination to: You lift up your eyes towards your idols, which is a sign that though perhaps you do not bow your knee to them so much as you have done, yet you set your hearts upon them and hanker after them." [3.] "You are as fierce, and cruel, and barbarous as ever: You shed blood, innocent blood." [4.] "You confide in your own strength, your own arm, your own bow, and have no dependence on, or regard to, God and his providence: You stand upon your sword (v. 26); you think to carry all before you, and make all your own, by force of arms." How can those expect the inheritance of Isaac (as these did) who are of Ishmael's disposition, that had his hand against every man (Gen. xvi. 12), and Esau's resolution to live by his sword? Gen. xxvii. 40. We met with those (ch. xxxii. 27) who, when they died, thought they could not lie easy underground unless they had their swords under their heads. Here we meet with those who, while they live, think they cannot stand firmly above ground unless they have their swords under their feet, as if swords were both the softest pillows and the strongest pillars; though it was sin, it was sin, that first drew the sword. But, blessed be God, there are those who know better, who stand upon the support of the divine power and promise and lay their heads in the bosom of divine love, not trusting in their own sword, Ps. xliv. 3. [5.] "You are guilty of all manner of abominations, and, particularly, you defile every one his neighbour's wife, which is an abomination of the first magnitude, and shall you possess the land? What! such vile miscreants as you?" Note, Those cannot expect to possess the land, nor to enjoy any true comfort or happiness here or hereafter, who live in rebellion against the Lord.
(2.) To terrify them, he tells them of the further judgments God had in store for them, which should make them utterly unable to possess this land, so that they could not stand it out against the enemy. Do they say that they shall possess the land? God has said they shall not, he has sworn it, As I live, saith the Lord. Though he has sworn that he delights not in the death of sinners, yet he has sworn also that those who persist in impenitency and unbelief shall not enter into his rest. [1.] Those that are in the cities, here called the wastes, shall fall by the sword, either by the sword of the Chaldeans, who come to avenge the murder of Gedaliah, or by one another's swords, in their intestine broils. [2.] Those that are in the open field shall be devoured by wild beasts, which swarmed, of course, in the country when it was dispeopled, and there were none to master them and keep them under, Exod. xxiii. 29. When the army of the enemy had quitted the country still there was no safety in it. Noisome beasts constituted one of the four sore judgments, ch. xiv. 15. [3.] Those that are in the forts and in the caves, that think themselves safe in artificial or natural fastnesses, because men's eyes cannot discover them nor men's darts reach them, there the arrows of the Almighty shall find them out; they shall die of the pestilence. [4.] The whole land, even the land of Israel, that had been the glory of all lands, shall be most desolate, v. 28. It shall be desolation, desolation, all over as desolate as desolation itself can make it. The mountain of Israel, the fruitful mountains, Zion itself the holy mountain not excepted, shall be desolate, the roads unfrequented, the houses uninhabited, that none shall pass through; as it was threatened (Deut. xxviii. 62), You shall be left few in number. [5.] The pomp of her strength, whatever she glories in as her pomp and trusts to as her strength, shall be made to cease. [6.] The cause of all this was very bad; it is for all their abominations which they have committed. It is sin that does all this mischief, that makes nations desolate; and therefore we ought to call it an abomination. [7.] Yet the effect of all this will be very good: Then shall they know that I am the Lord, am their Lord, and shall return to their allegiance, when I have made the land most desolate. Those are untractable unteachable indeed that are not made to know their dependence upon God when all their creature-comforts fail them and are made desolate.
Adam Clarke: Commentary on the Bible - 1831
33:22: My mouth was opened - They had now the fullest evidence that I had spoken from the Lord. I therefore spoke freely and fully what Good delivered to me, Eze 24:27.
Albert Barnes: Notes on the Bible - 1834
33:22: Was upon me ... was opened - For was read "had been." The prophet was under the hand of God in ecstatic trance on the evening preceding the arrival of the messenger, and continued in this state until his arrival.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:22: the hand: Eze 1:3, Eze 3:22, Eze 37:1, Eze 40:1
and my: Eze 3:26, Eze 3:27, Eze 24:26, Eze 24:27
Geneva 1599
33:22 Now the (k) hand of the LORD was upon me in the evening, before he that had escaped came; and had opened my mouth, until he came to me in the morning; and my (l) mouth was opened, and I was no more dumb.
(k) I was endued with the Spirit of prophecy, (Ezek 3:22).
(l) By which is signified that the ministers of God cannot give them courage and open their mouths, (Ezek 24:27, Ezek 29:21; Eph 6:19).
John Gill
33:22 Now the hand of the Lord was upon me in the evening, afore he that was escaped came,.... The prophet felt a divine impulse on his mind; he was under the influence of a spirit of prophecy, and knew before the messenger came to him what his message was, and was prepared to receive it, and to prophesy upon it; for this is to be understood of prophecy, as the Targum,
"prophecy from before the Lord was with me in the evening (k);''
see Is 8:11,
and had opened my mouth, until he came to me in the morning; the hand of the Lord, or the power of the Lord, had done it, as he promised he would, Ezek 3:27 so that he spoke freely and boldly, and continued to do so from the evening, to the time the messenger came to him in the morning, to all those that were with him:
and my mouth was opened, and I was no more dumb: as he had been for three years past; for though he had been prophesying against several nations, yet these prophecies were not delivered, it is very likely, by word of mouth, but by writing, and sent into those countries by proper messengers; but now the prophet's mouth is opened by the Spirit of God, as it was said it should, when this messenger should come to him, Ezek 24:27 and from this time he was not silent, but prophesied to his people, the Jews, verbally, as he was bid to do by the Lord.
(k) So R. Sol. Urbin. Ohel Moed, fol. 54. 2.
John Wesley
33:22 Opened my mouth - Not that the prophet was utterly dumb before, for he had prophesied against many nations, only he was forbidden to say anything of the Jews, But now the spirit moved him to speak, and continued his motion, 'till the messenger came, and ever after.
Robert Jamieson, A. R. Fausset and David Brown
33:22 in the evening--(see on Ezek 33:2). Thus the capture of Jerusalem was known to Ezekiel by revelation before the messenger came.
my mouth . . . no more dumb--that is, to my countrymen; as foretold (Ezek 24:27), He spake (Eze. 33:2-20) in the evening before the tidings came.
33:2233:22: Եւ ձեռն Տեառն եղեալ ՚ի վերայ իմ յերեկորեայն՝ մինչչեւ՛ եկեալ էր նորա, եւ եբա՛ց զբերան իմ մինչչեւ՛ եկեալ էր ընդ առաւօտն. եւ ՚ի բանալ բերանոյ իմոյ՝ ո՛չ եւս ամփոփեցաւ անդրէն[12831]։ [12831] Ոմանք. Ընդ առաւօտսն։
22 Եւ երեկոյեան, մինչեւ նրա գալը, Տիրոջ ձեռքը ինձ վրայ էր. նա բաց արեց բերանս, մինչ դեռ առաւօտ չէր եղել: Երբ բերանս բաց արեցի, այլեւս չէի կարող լուռ մնալ:
22 Դեռ այն ազատուածը չեկած՝ իրիկունը՝ Տէրոջը ձեռքը իմ վրաս եղաւ ու իմ բերանս բացաւ, ապա առաւօտուն անիկա ինծի եկաւ ու երբ բերանս բացուեցաւ՝ ա՛լ համր չէի։
Եւ ձեռն Տեառն եղեալ ի վերայ իմ յերեկորեայն` մինչչեւ եկեալ էր [726]նորա, եւ եբաց զբերան իմ [727]մինչչեւ եկեալ էր`` ընդ առաւօտն. եւ ի բանալ բերանոյ իմոյ` ոչ եւս ամփոփեցաւ անդրէն:

33:22: Եւ ձեռն Տեառն եղեալ ՚ի վերայ իմ յերեկորեայն՝ մինչչեւ՛ եկեալ էր նորա, եւ եբա՛ց զբերան իմ մինչչեւ՛ եկեալ էր ընդ առաւօտն. եւ ՚ի բանալ բերանոյ իմոյ՝ ո՛չ եւս ամփոփեցաւ անդրէն[12831]։
[12831] Ոմանք. Ընդ առաւօտսն։
22 Եւ երեկոյեան, մինչեւ նրա գալը, Տիրոջ ձեռքը ինձ վրայ էր. նա բաց արեց բերանս, մինչ դեռ առաւօտ չէր եղել: Երբ բերանս բաց արեցի, այլեւս չէի կարող լուռ մնալ:
22 Դեռ այն ազատուածը չեկած՝ իրիկունը՝ Տէրոջը ձեռքը իմ վրաս եղաւ ու իմ բերանս բացաւ, ապա առաւօտուն անիկա ինծի եկաւ ու երբ բերանս բացուեցաւ՝ ա՛լ համր չէի։
zohrab-1805▾ eastern-1994▾ western am▾
33:2233:22 Но еще до прихода сего спасшегося вечером была на мне рука Господа, и Он открыл мне уста, прежде нежели тот пришел ко мне поутру. И открылись уста мои, и я уже не был безмолвен.
33:23 καὶ και and; even ἐγενήθη γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
33:23 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
33:23. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying:
23. And the word of the LORD came unto me, saying,
Now the hand of the LORD was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb:

33:22 Но еще до прихода сего спасшегося вечером была на мне рука Господа, и Он открыл мне уста, прежде нежели тот пришел ко мне поутру. И открылись уста мои, и я уже не был безмолвен.
33:23
καὶ και and; even
ἐγενήθη γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
33:23
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
33:23. et factum est verbum Domini ad me dicens
And the word of the Lord came to me, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Настоящая речь (23-29: ст.) направлена против оставленных на родине завоевателем евреев, которые очутились таким образом единственными обладателями св. земли и стали предаваться благодаря этому несбыточным мечтам о скором восстановлении царства: результатом этих мечтаний было восстание потомка Давидова Измаила и убийство им вавилонского наместника Годолии (Иер XLI), а затем новое (3-е) переселение евреев, в Вавилон в 23: году Навуходоносора, через 5: лет по разрушении Иерусалима. Известие о таком настроении оставшихся на родине евреев, имевшем так печально окончиться, пророк мог получить от тех же беглецов, от которых он получил (по ст. 21) известие о падении Иерусалима. Но эта речь могла быть написана и впоследствии, когда восстание против Годолии произошло или готовилось, а помещена здесь при систематизации речей.
Albert Barnes: Notes on the Bible - 1834
33:23: The exhortation to repentance. Ezekiel first addresses the remnant that still linger in their ancient home, and warns them against presumptuous hopes resting on false grounds Eze 33:23-29; then he turns his eyes to those near him, and points out that their apparent attention to his words was illusory.
Carl Friedrich Keil and Franz Delitzsch
33:23
Preaching of Repentance after the Fall of Jerusalem
The first word of God, which Ezekiel received after the arrival of the fugitive with the intelligence of the destruction of Jerusalem, was not of a consolatory, but of a rebuking nature, and directed against those who, while boasting in an impenitent state of mind of the promise given to the patriarchs of the everlasting possession of the Holy Land, fancied that they could still remain in possession of the promised land even after the destruction of Jerusalem and of the kingdom of Judah. This delusion the prophet overthrows by the announcement that the unrighteous are to have no share in the possession of the land of Israel, but are to perish miserably, and that the land is to be utterly waste and without inhabitants (Ezek 33:23-29). The Lord then shows him that his countrymen will indeed come to him and listen to his words, but will only do that which is pleasant to themselves; that they will still seek after gain, and not do his words; and that it will not be till after his words have been fulfilled that they will come to the knowledge of the fact that he really was a prophet (Ezek 33:30-33). We perceive from these last verses that the threat uttered in Ezek 33:24-29 was to form the basis for Ezekiel's further prophecies, so that the whole of this word of God has only the force of an introduction to his further labours. But however the two halves of this word of God may appear to differ, so far as their contents are concerned, they are nevertheless closely connected. The state of heart disclosed in the first half, with reference to the judgment that has already fallen upon the land and kingdom, is to preclude the illusion, that the fact of the people's coming to the prophet to hear his words is a sign of penitential humiliation under the punishing hand of God, and to bring out the truth, that the salvation which he is about to foretell to the people is only to be enjoyed by those who turn with sincerity to the Lord.
Ezek 33:23-29
False reliance upon God's Promises
Ezek 33:23. And the word of Jehovah came to me, saying, Ezek 33:24. Son of man, the inhabitants of these ruins in the land of Israel speak thus: Abraham was one, and received the land for a possession; but we are many, the land is given to us for a possession. Ezek 33:25. Therefore say to them, Thus saith the Lord Jehovah, Ye eat upon the blood, and lift up your eyes to your idols, and shed blood, and would ye possess the land? Ezek 33:26. Ye rely upon your sword, do abomination, and one defileth another's wife, and would ye possess the land? Ezek 33:27. Speak thus to them, Thus saith the Lord Jehovah, By my life, those who are in the ruins shall fall by the sword, and whoever is in the open field him do I give to the beasts to devour, and those who are in the fortresses and caves shall die of the pestilence. Ezek 33:28. And I make the land devastation and waste, and its proud might shall have an end, and the mountains of Israel shall be waste, so that no one passeth through. Ezek 33:29. And they shall know that I am Jehovah, when I make the land devastation and waste because of all the abominations which they have done. - This threat is directed against the people who remained behind in the land of Judah after the destruction of Jerusalem. ישׁבי are the Israelites who dwelt amidst the ruins of the Holy Land, the remnant of the people left behind in the land. For it is so evident as to need no proof that Kliefoth is wrong in asserting that by החרבות we are to understand the district bordering on the Chaboras, which was not properly cultivated; and by the inhabitants thereof, the exiles who surrounded Ezekiel. It is only by confounding אמר and דּבּר that Kliefoth is able to set aside the more precise definition of the inhabitants of these ruins contained in the words על אדמת ישׂראל, and to connect ישׂ 'על אד with אמרים, "they speak concerning the land of Israel;" and in Ezek 33:27 it is only in a forced manner that he can generalize החרבות and take it as referring to the waste places both in the Holy Land and on the Chaboras. The fact, moreover, that Ezek 33:30-33 treat of the Israelites by the Chaboras, is no proof whatever that they must also be referred to in Ezek 33:24-29. For the relation in which the two halves of this word of God stand to one another is not that "Ezek 33:30-33 depict the impression made upon the hearers by the words contained in Ezek 33:24-29," so that "the persons alluded to in Ezek 33:30-33 must necessarily be the hearers of Ezek 33:24-29." Ezek 33:30-33 treat in quite a general manner of the attitude which the prophet's countrymen would assume towards his words - that is to say, not merely to his threats, but also to his predictions of salvation; they would only attend to that which had a pleasant sound to them, but they would not do his words (Ezek 33:31, Ezek 33:32). It is quite in harmony with this, that in Ezek 33:23-29 these people should be told of the state of heart of those who had remained behind on the ruins of the Holy Land, and that it should be announced to them that the fixed belief in the permanent possession of the Holy Land, on which those who remained behind in the land relied, was a delusion, and that those who were victims of this delusion should be destroyed by sword and pestilence. Just as in the first part of this book Ezekiel uttered the threatened prophecies concerning the destruction of Jerusalem and Judah in the presence of his countrymen by the Chaboras, and addressed them to these, because they stood in the same internal relation to the Lord as their brethren in Jerusalem and Judah; so here does he hold up this delusion before them as a warning, in order that he may disclose to them the worthlessness of such vain hope, and preach repentance and conversion as the only way to lie.
The meaning of the words spoken by these people, "Abraham was one," etc., is, that if Abraham, as one solitary individual, received the land of Canaan or a possession by the promise of God, the same God could not take this possession away from them, the many sons of Abraham. The antithesis of the "one" and the "many" derived its significance, in relation to their argument, from the descent of the many from the one, which is taken for granted, and also from the fact, which is assumed to be well know from the book of Genesis, that the land was not promised and given to the patriarch for his own possession, but for his seed or descendants to possess. They relied, like the Jews of the time of Christ (Jn 8:33, Jn 8:39), upon their corporeal descent from Abraham (compare the similar words in Ezek 11:15). Ezekiel, on the other hand, simply reminds them of their own sinful conduct (Ezek 33:25, Ezek 33:26), for the purpose of showing them that they have thereby incurred the loss of this possession. Eating upon the blood, is eating flesh in which the blood is still lying, which has not been cleansed from blood, as in Lev 19:26 and 1Kings 14:32-33; an act the prohibition of which was first addressed to Noah (Gen 9:4), and is repeatedly urged in the law (cf. Lev 7:26-27). This is also the case with the prohibition of idolatry, lifting up the eyes to idols (cf. Ezek 18:6), and the shedding of blood (cf. Ezek 18:10; Ezek 22:3, etc.). עמד, to support oneself, or rely (עמד, used as in Ezek 31:14) upon the sword, i.e., to put confidence in violence and bloodshed. In this connection we are not to think of the use of the sword in war. To work abomination, as in Ezek 18:12. עשׂיתן is not a feminine, "ye women," but ן is written in the place of מ on account of the ת which follows, after the analogy of פּדיון for פּדיום (Hitzig). On the defiling of a neighbour's wife, see the comm. on Ezek 18:6. Such daring sinners the Lord would destroy wherever they might be. In v. 37 the punishment is individualized (cf. Ezek 14:21). Those in the חרבות shall fall by the חרב (the play upon the word is very obvious); those in the open country shall perish by wild beasts (compare 4Kings 17:25; Ex 23:19; Lev 26:22); those who are in mountain fastnesses and caves, where they are safe from the sword and ravenous beasts, shall perish by plague and pestilence. This threat is not to be restricted to the acts of the Chaldeans in the land after the destruction of Jerusalem, but applies to all succeeding times. Even the devastation and utter depopulation of the land, threatened in Ezek 33:28, are not to be taken as referring merely to the time of the Babylonian captivity, but embrace the devastation which accompanied and followed the destruction of Jerusalem by the Romans. For גּאון ע, see the comm. on Ezek 7:24. For Ezek 33:29, compare Ezek 6:14.
Ezek 33:30-33
Behaviour of the People Towards the prophet
Ezek 33:30. And thou, son of man, the sons of thy people converse about thee by the walls and in the house-doors; one talketh to another, every one to his brother, saying, Come and let us hear what kind of word goeth out from Jehovah. Ezek 33:31. And they will come to thee, like an assembly of the people, and sit before thee as my people, and will hear thy words, but not do them; but that which is pleasant in their mouth they do; their heart goeth after their gain. Ezek 33:32. And, behold, thou art unto them like a pleasant singer, beautiful in voice and playing well; they will hear thy words, but they will not do them. Ezek 33:33. But when it cometh - behold, it cometh - they will know that a prophet was in the midst of them. - This addition to the preceding word of God, which is addressed to Ezekiel personally, applies to the whole of the second half of his ministry, and stands in obvious connection with the instructions given to the prophet on the occasion of his first call (Ezek 3:16.), and repeated, so far as their substance is concerned, in Ezek 33:7-9, as Kliefoth himself acknowledges, in opposition to his assumption that vv. 1-20 of this chapter belong to the prophecies directed against the foreign nations. As God had directed the prophet's attention, on the occasion of his call, to the difficulties connected with the discharge of the duties of a watchman with which he was entrusted, by setting before him the object and the responsibility of his vocation, and had warned him not to allow himself to be turned aside by the opposition of the people; so here in Ezek 33:30-33, at the commencement of the second section of his ministry, another word is addressed to him personally, in order that he may not be influenced in the further prosecution of his calling by either the pleasure or displeasure of men.
His former utterances had already induced the elders of the people to come to him to hear the word of God (cf. Ezek 14:1 and Ezek 20:1). But now that his prophecies concerning Jerusalem had been fulfilled, the exiles could not fail to be still more attentive to his words, so that they talked of him both secretly and openly, and encouraged one another to come and listen to his discourses. God foretells this to him, but announces to him at the same time that this disposition on the part of his countrymen to listen to him is even now no sign of genuine conversion to the word of God, in order that he may not be mistaken in his expectations concerning the people. Kliefoth has thus correctly explained the contents, design, and connection of these verses as a whole. In Ezek 33:30 the article before the participle נדבּרים takes the place of the relative אשׁר, and the words are in apposition to בּני עמך, the sons of thy people who converse about thee. נדבּר is reciprocal, as in Mal 3:13, Mal 3:16, and Ps 119:12. But ב is to be understood, not in a hostile sense, as in the passage cited from the Psalms, but in the sense of concerning, like דּבּר ב in 1Kings 19:3 as contrasted with דּבּר ב in Num 21:7, to speak against a person. The participle is continued by the finite ודּבּר, and the verb belonging to בּני follows, in the ויבאוּ of Ezek 33:31, in the form of an apodosis. There is something monstrous in Hitzig's assumption, that the whole passage from Ezek 33:30 to Ezek 33:33 forms but one clause, and that the predicate to בּני עמך does not occur till the וידעוּ of Ezek 33:33. - אצל , by the side of the walls, i.e., sitting against the walls, equivalent to secretly; and in the doors of the houses, in other words publicly, one neighbour conversing with another. חד, Aramean for אחד, and אישׁ by the side of אחד, every one; not merely one here or there, but every man to his neighbour. כּמבוא־עם, lit., as the coming of a people, i.e., as when a crowd of men flock together in crowds or troops. עמּי is a predicate, as my people, i.e., as if they wished, like my people, to hear my word from thee. But they do not think of doing thy words, i.e., what thou dost announce to them as my word. עגבים are things for which one cherishes an eager desire, pleasant things in their mouth, i.e., according to their taste (cf. Gen 25:28). Hvernick is wrong in taking עגבים to mean illicit love. The word בּפיהם is quite inapplicable to such a meaning. The rendering, they do it with their mouth, is opposed both to the construction and the sense. בּצעם .esnes , their gain, the source from which they promise themselves advantage or gain. In Ezek 33:32 a clearer explanation is given of the reason why they come to the prophet, notwithstanding the fact that they do not wish to do his words. "Thou art to them כּשיּר עגבים;" this cannot mean like a pleasant song, but, as מטב נגּן (one who can play well) clearly shows, like a singer of pleasant songs. The abstract שׁיּר stands for the concrete שׁר, a singer, a man of song (Hitzig). In Ezek 33:32, "they hear thy words, but do them not," is repeated with emphasis, for the purpose of attaching the threat in Ezek 33:33. But when it cometh - namely, what thou sayest, or prophesiest - behold, it cometh, i.e., it will come as surely as thy prophecies concerning the destruction of Jerusalem; then will they know that a prophet was among them (cf. Ezek 2:5), that is to say, that he proclaimed God's word to them. Therefore Ezekiel is not to be prevented, by the misuse which will be made of his words, from preaching the truth. - This conclusion of the word of God, which points back to Ezek 2:5, also shows that it forms the introduction to the prophecies which follow.
John Gill
33:23 Then the word of the Lord came unto me,.... After the messenger had delivered his message, and he had received it, and conversed with him about it:
saying: as follows:
33:2333:23: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
23 Տէրը խօսեց ինձ հետ ու ասաց.
23 Եւ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

33:23: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
23 Տէրը խօսեց ինձ հետ ու ասաց.
23 Եւ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
33:2333:23 И было ко мне слово Господне:
33:24 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human οἱ ο the κατοικοῦντες κατοικεω settle τὰς ο the ἠρημωμένας ερημοω desolate; desert ἐπὶ επι in; on τῆς ο the γῆς γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel λέγουσιν λεγω tell; declare εἷς εις.1 one; unit ἦν ειμι be Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even κατέσχεν κατεχω retain; detain τὴν ο the γῆν γη earth; land καὶ και and; even ἡμεῖς ημεις we πλείους πλειων more; majority ἐσμέν ειμι be ἡμῖν ημιν us δέδοται διδωμι give; deposit ἡ ο the γῆ γη earth; land εἰς εις into; for κατάσχεσιν κατασχεσις holding
33:24 בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind יֹ֠שְׁבֵי yōšᵊvˌê ישׁב sit הֶ he הַ the חֳרָבֹ֨ות ḥᵒrāvˌôṯ חָרְבָּה ruin הָ hā הַ the אֵ֜לֶּה ʔˈēlleh אֵלֶּה these עַל־ ʕal- עַל upon אַדְמַ֤ת ʔaḏmˈaṯ אֲדָמָה soil יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֹמְרִ֣ים ʔōmᵊrˈîm אמר say לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אֶחָד֙ ʔeḥˌāḏ אֶחָד one הָיָ֣ה hāyˈā היה be אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יִּירַ֖שׁ yyîrˌaš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we רַבִּ֔ים rabbˈîm רַב much לָ֛נוּ lˈānû לְ to נִתְּנָ֥ה nittᵊnˌā נתן give הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לְ lᵊ לְ to מֹורָשָֽׁה׃ ס môrāšˈā . s מֹורָשָׁה possession
33:24. fili hominis qui habitant in ruinosis his super humum Israhel loquentes aiunt unus erat Abraham et hereditate possedit terram nos autem multi nobis data est terra in possessionemSon of man, they that dwell in these ruinous places in the land of Israel, speak, saying: Abraham was one, and he inherited the land, but we are many, the land is given us in possession.
24. Son of man, they that inhabit those waste places in the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance.
Then the word of the LORD came unto me, saying:

33:23 И было ко мне слово Господне:
33:24
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
οἱ ο the
κατοικοῦντες κατοικεω settle
τὰς ο the
ἠρημωμένας ερημοω desolate; desert
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
λέγουσιν λεγω tell; declare
εἷς εις.1 one; unit
ἦν ειμι be
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
κατέσχεν κατεχω retain; detain
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἡμεῖς ημεις we
πλείους πλειων more; majority
ἐσμέν ειμι be
ἡμῖν ημιν us
δέδοται διδωμι give; deposit
ο the
γῆ γη earth; land
εἰς εις into; for
κατάσχεσιν κατασχεσις holding
33:24
בֶּן־ ben- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
יֹ֠שְׁבֵי yōšᵊvˌê ישׁב sit
הֶ he הַ the
חֳרָבֹ֨ות ḥᵒrāvˌôṯ חָרְבָּה ruin
הָ הַ the
אֵ֜לֶּה ʔˈēlleh אֵלֶּה these
עַל־ ʕal- עַל upon
אַדְמַ֤ת ʔaḏmˈaṯ אֲדָמָה soil
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֹמְרִ֣ים ʔōmᵊrˈîm אמר say
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
הָיָ֣ה hāyˈā היה be
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יִּירַ֖שׁ yyîrˌaš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
רַבִּ֔ים rabbˈîm רַב much
לָ֛נוּ lˈānû לְ to
נִתְּנָ֥ה nittᵊnˌā נתן give
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לְ lᵊ לְ to
מֹורָשָֽׁה׃ ס môrāšˈā . s מֹורָשָׁה possession
33:24. fili hominis qui habitant in ruinosis his super humum Israhel loquentes aiunt unus erat Abraham et hereditate possedit terram nos autem multi nobis data est terra in possessionem
Son of man, they that dwell in these ruinous places in the land of Israel, speak, saying: Abraham was one, and he inherited the land, but we are many, the land is given us in possession.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. “На опустелых местах”, какою была вся страна: селиться можно было только на развалинах. Тем безрассуднее были мечты “живущих”. - “Авраам был один”. Начатки той гордости плотским происхождением от Авраама (ср. _Ис LI:2), которая так разрослась ко времени Спасителя. Если Авраам один стал владетелем Ханаанской земли, то целому ряду (“а нас много”) потомков Авраама тем более можно рассчитывать на такое владение. - “Нам дана земля сия во владение”. Самонадеянность, совершенная противоположность угнетенному настроению пленников. Ср. XI:15. Они внезапно почувствовали себя владетелями земли - пусть она будет вся в развалинах, им нужно только протянуть руки, чтобы взять ее; взять ее можно без всяких усилий.
Adam Clarke: Commentary on the Bible - 1831
33:24: Abraham was one - If he was called to inherit the land when he was alone, and had the whole to himself, why may we not expect to be established here, who are his posterity, and are many? They wished to remain in the land and be happy after the Chaldeans had carried the rest away captives.
Albert Barnes: Notes on the Bible - 1834
33:24
Those wastes - The places in the holy land devastated by the conqueror.
Abraham - The argument is, Abraham was but one man, and he had the promise of the land, though he did not at once possess it; much more shall we, the descendants of Abraham, being many, retain this promise and possess the land, though for a time we are depressed and subject. Compare Mat 3:9; Joh 8:33, Joh 8:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:24: they that: The small remnant which continued in the land under Gedaliah, after the desolation of Jerusalem, flattered themselves, notwithstanding all their crimes, that they should inherit the whole land. Eze 33:27, Eze 5:3, Eze 5:4, Eze 34:2; Jer 39:10, Jer 40:7
wastes: Eze 33:27, Eze 36:4
Abraham: Isa 51:2; Act 7:5
but we: Mic 3:11; Mat 3:9; Luk 3:8; Joh 8:33, Joh 8:39; Rom 4:12, Rom 9:7; Th1 5:3
Geneva 1599
33:24 Son of man, they that inhabit those wastes of the land of Israel speak, saying, (m) Abraham was one, and he inherited the land: but we [are] many; the land is given to us for inheritance.
(m) Thus the wicked think themselves more worthy to enjoy God's promises than the saints of God, to whom they were made: and would bind God to be subject to them, though they would not be bound to him.
John Gill
33:24 Son of man, they that inhabit those wastes of the land of Israel,.... The places which were laid waste by Nebuchadnezzar's army, going and returning, in and about Jerusalem, and in several parts of Judea; these were they that were left in the land after the destruction, to people and plant it; or who, having fled to distant parts, were now returned, and took possession of it, though it was in a wretched condition, a mere waste or desert; and yet they were lifted up with it, and proud and haughty, as their language shows: for thus they speak,
saying, Abraham was one, and he inherited the land; he was but one, and had no child, when the promise of inheriting the land was made unto him; and he was but a single worshipper of God, and yet he had this favour and privilege:
but we are many; the land is given us for inheritance: so they oppose themselves to Abraham, and argue from the lesser to the greater; that if a single person was vouchsafed to inherit it, then much more many, and those of his seed; and to whom the land was particularly given for an inheritance, and who were now in the possession of it, as Abraham never was; and, being many, were able to defend their right, and secure themselves in the enjoyment of it; all which reasoning shows their pride and vanity, though they were under such humbling circumstances; their land being waste, their numbers lessened, and the enemy had but just left it, having made dreadful devastations in it; and which had had no influence upon them to reform them, or bring them to repentance, as the following verses show.
John Wesley
33:24 They - Who were left behind, now come out of their holes, or returned from neighbouring countries, or permitted by the conqueror to stay and plant vineyards. Wastes - Places once fruitful and abounding with people, but now, made a desolate wilderness. He inherited - Our father had a right to all this land, when but one; we his children though diminished, are many, and the divine goodness will surely continue to us both right and possession. Is given - It was given by promise to us, the seed, as well as to our progenitor; nay more, 'tis given us in possession, whereas Abraham had not one foot of it.
Robert Jamieson, A. R. Fausset and David Brown
33:24 they that inhabit . . . wastes of . . . Israel--marking the blindness of the fraction of Jews under Gedaliah who, though dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance.
Abraham was one . . . but we are many--If God gave the land for an inheritance to Abraham, who was but one (Is 51:2), much more it is given to us, who, though reduced, are still many. If he, with 318 servants, was able to defend himself amid so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity.
inherited the land--not actually possessed it (Acts 7:5), but had the right of dwelling and pasturing his flocks in it [GROTIUS]. The Jews boasted similarly of their Abrahamic descent in Mt 3:9 and Jn 8:39.
33:2433:24: Որդի մարդոյ՝ բնակիչք աւերակաց երկրին Իսրայէլի ասեն. Մի մա՛րդ էր Աբրահամ՝ եւ կալաւ զերկիրն. եւ արդ մեք բազումք եմք, եւ մե՛զ տուեալ է երկիրն ՚ի ժառանգութիւն. ո՞չ ժառանգիցեմք զնա։
24 «Մարդո՛ւ որդի, Իսրայէլի երկրի աւերակների բնակիչներն ասում են. “Աբրահամը մէկ հոգի էր ու երկիրը գրաւեց, իսկ հիմա մենք շատ ենք, երկիրը մեզ է ժառանգութիւն տրուել, չժառանգե՞նք այն”:
24 «Որդի՛ մարդոյ, այս Իսրայէլի երկրին աւերակներուն բնակիչները կը խօսին ու կ’ըսեն. ‘Աբրահամ մէ՛կ մարդ էր ու երկիրը ժառանգեց։ Մենք որ շատուոր ենք, անշուշտ երկիրը մեզի ժառանգութիւն տրուեցաւ’։
Որդի մարդոյ, բնակիչք աւերակաց երկրին Իսրայելի ասեն. Մի մարդ էր Աբրահամ, եւ կալաւ զերկիրն. եւ արդ մեք բազումք եմք, եւ մեզ տուեալ է երկիրն ի ժառանգութիւն, [728]ո՞չ ժառանգիցեմք զնա:

33:24: Որդի մարդոյ՝ բնակիչք աւերակաց երկրին Իսրայէլի ասեն. Մի մա՛րդ էր Աբրահամ՝ եւ կալաւ զերկիրն. եւ արդ մեք բազումք եմք, եւ մե՛զ տուեալ է երկիրն ՚ի ժառանգութիւն. ո՞չ ժառանգիցեմք զնա։
24 «Մարդո՛ւ որդի, Իսրայէլի երկրի աւերակների բնակիչներն ասում են. “Աբրահամը մէկ հոգի էր ու երկիրը գրաւեց, իսկ հիմա մենք շատ ենք, երկիրը մեզ է ժառանգութիւն տրուել, չժառանգե՞նք այն”:
24 «Որդի՛ մարդոյ, այս Իսրայէլի երկրին աւերակներուն բնակիչները կը խօսին ու կ’ըսեն. ‘Աբրահամ մէ՛կ մարդ էր ու երկիրը ժառանգեց։ Մենք որ շատուոր ենք, անշուշտ երկիրը մեզի ժառանգութիւն տրուեցաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
33:2433:24 сын человеческий! живущие на опустелых местах в земле Израилевой говорят: >.
33:25 διὰ δια through; because of τοῦτο ουτος this; he εἰπὸν επω say; speak αὐτοῖς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master
33:25 לָכֵן֩ lāḵˌēn לָכֵן therefore אֱמֹ֨ר ʔᵉmˌōr אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH עַל־ ʕal- עַל upon הַ ha הַ the דָּ֧ם׀ ddˈām דָּם blood תֹּאכֵ֛לוּ tōḵˈēlû אכל eat וְ wᵊ וְ and עֵינֵכֶ֛ם ʕênēḵˈem עַיִן eye תִּשְׂא֥וּ tiśʔˌû נשׂא lift אֶל־ ʔel- אֶל to גִּלּוּלֵיכֶ֖ם gillûlêḵˌem גִּלּוּלִים idols וְ wᵊ וְ and דָ֣ם ḏˈām דָּם blood תִּשְׁפֹּ֑כוּ tišpˈōḵû שׁפך pour וְ wᵊ וְ and הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth תִּירָֽשׁוּ׃ tîrˈāšû ירשׁ trample down
33:25. idcirco dices ad eos haec dicit Dominus Deus qui in sanguine comeditis et oculos vestros levatis ad inmunditias vestras et sanguinem funditis numquid terram hereditate possidebitisTherefore say to them: Thus saith the Lord God: You that eat with the blood and lift up your eyes to your uncleannesses, and that shed blood: shall you possess the land by inheritance?
25. Wherefore say unto them, Thus saith the Lord GOD: Ye eat with the blood, and lift up your eyes unto your idols, and shed blood: and shall ye possess the land?
Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we [are] many; the land is given us for inheritance:

33:24 сын человеческий! живущие на опустелых местах в земле Израилевой говорят: <<Авраам был один, и получил во владение землю сию, а нас много; {итак} нам дана земля сия во владение>>.
33:25
διὰ δια through; because of
τοῦτο ουτος this; he
εἰπὸν επω say; speak
αὐτοῖς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
33:25
לָכֵן֩ lāḵˌēn לָכֵן therefore
אֱמֹ֨ר ʔᵉmˌōr אמר say
אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH
עַל־ ʕal- עַל upon
הַ ha הַ the
דָּ֧ם׀ ddˈām דָּם blood
תֹּאכֵ֛לוּ tōḵˈēlû אכל eat
וְ wᵊ וְ and
עֵינֵכֶ֛ם ʕênēḵˈem עַיִן eye
תִּשְׂא֥וּ tiśʔˌû נשׂא lift
אֶל־ ʔel- אֶל to
גִּלּוּלֵיכֶ֖ם gillûlêḵˌem גִּלּוּלִים idols
וְ wᵊ וְ and
דָ֣ם ḏˈām דָּם blood
תִּשְׁפֹּ֑כוּ tišpˈōḵû שׁפך pour
וְ wᵊ וְ and
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
תִּירָֽשׁוּ׃ tîrˈāšû ירשׁ trample down
33:25. idcirco dices ad eos haec dicit Dominus Deus qui in sanguine comeditis et oculos vestros levatis ad inmunditias vestras et sanguinem funditis numquid terram hereditate possidebitis
Therefore say to them: Thus saith the Lord God: You that eat with the blood and lift up your eyes to your uncleannesses, and that shed blood: shall you possess the land by inheritance?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
25. Грехи указываются, как обычно у Иез, преимущественно религиозного характера и, замечательно, за исключением одного, касающиеся крови. Посему и первый: “едите с кровью” (Быт IX:4; ср. 1: Цар XIV:32); может быть, под влиянием филистимлян (Зах IX:7). - “И поднимаете глаза ваши к идолам вашим” - XVIII:6. - “И проливаете кровь”. Может быть, указание на жертвы восстания Измаила. - “И хотите владеть землею”, будучи столь не похожи на Авраама, которому во владение обещана св. земля. Стиха нет в Ват. и др. код.
Adam Clarke: Commentary on the Bible - 1831
33:25: Ye eat with the blood - Abraham was righteous, ye are unrighteous. Eating of blood, in any way dressed, or of flesh from which the blood had not been extracted, was and is in the sight of God abominable. All such practices he has absolutely and for ever forbidden. Let the vile blood-eaters hear and tremble. See the note on Act 15:20, and the passages in the margin.
Albert Barnes: Notes on the Bible - 1834
33:25
To eat flesh with the blood was forbidden (see the marginal references). It seems to have been connected with the idolatries of Canaan. The prohibition was, on account of its connection with idolatry, continued in the enactment of the Council of Jerusalem Act 15:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:25: Ye eat: Gen 9:4; Lev 3:17, Lev 7:26, Lev 7:27, Lev 17:10-14, Lev 19:26; Deu 12:16; Sa1 14:32-34; Act 15:20, Act 15:21, Act 15:29, Act 21:25
lift up: Eze 18:6, Eze 18:12, Eze 18:15; Deu 4:19; Psa 24:4; Jer 44:15-19
and shed: Eze 9:9, Eze 22:6, Eze 22:9, Eze 22:27
shall ye: Jer 7:9, Jer 7:10
Geneva 1599
33:25 Wherefore say to them, Thus saith the Lord GOD; Ye eat with the (n) blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land?
(n) Contrary to the law, (Lev 17:14).
John Gill
33:25 Wherefore say unto them, thus saith the Lord God,.... Send them this message in writing, as from the Lord; for the prophet was now in Chaldea, and could not deliver it by word of mouth to those that inhabited the wastes of Israel; but he could tell it to the messenger that came to him, who had escaped from Jerusalem; or send it by him, or some other:
ye eat with the blood; or rather "upon", or "by" the "blood" (l); contrary to the law in Lev 19:26 which is a different law from that in Gen 9:4, and from that in Lev 3:17 and refers to an idolatrous practice of the Heathens, which these Jews imitated; who, having slain and offered their sacrifices to devils, sat down round about the blood of them, and ate their food or part of their sacrifice by it, as Kimchi on the text observes. The account Maimonides (m) gives of the Zabians is this,
"you must know (says he) that the blood is reckoned very unclean and impure by the Zabians, yet is eaten by them, because they think it is the food of devils; and that he that eats it by this means obtains some communications with them; so that they converse familiarly with him, and reveal things future to him, which the vulgar commonly attribute to devils: notwithstanding there were some among them, with whom it seemed very grievous and difficult to eat blood (for it is a thing which the nature of man abhors); these used to slay some beast, and take its blood, and put it in a vessel, or in a hole dug in the earth, and eat the slain beast, sitting in a circle about the blood; imagining to themselves, in so doing, while they ate the flesh the devils ate the blood, and that this is their food; and by this means friendship, fraternity, and familiarity were contracted between them, because they all ate at one table, and sat on one seat; besides, they were of opinion that the devils appeared to them in dreams, and told them things to come, and were of much advantage to them;''
and accordingly it follows:
and lift up your eyes towards your idols; make your devotion, and pray unto them, and worship them, and expect help and assistance from them:
and shed blood; innocent blood, as the Targum; they were guilty of murder as well as of idolatry, or shedding of blood, in sacrifice to idols:
and shall ye possess the land? can such wretches as you, such gross idolaters and murderers, ever think that you are the children of Abraham, and have a right to the inheritance of this land, or shall long continue in the possession of it, living in such abominable iniquities as these?
(l) "super sanguinem", Munster, Montanus, Cocceius, Starckius; "juxta sanguinem"; so some in Vatablus. (m) Moreh Nevochim, par. 3. c. 46. p. 484.
Robert Jamieson, A. R. Fausset and David Brown
33:25 eat with the blood--in opposition to the law (Lev 19:26; compare Gen 9:4). They did so as an idolatrous rite.
33:2533:25: Վասն այսորիկ ասա՛ ցնոսա. Ա՛յսպէս ասէ Ադովնայի Տէր. Որովհետեւ ՚ի վերայ արեան ուտէք, եւ զաչս ձեր արձակեցէք ՚ի կուռս, եւ արիւն հեղուք, եւ կամիք զերկիրն ժառանգել[12832]։ [12832] Բազումք. Վասն այնորիկ ասա՛։
25 Ուստի ասա՛ նրանց. “Այսպէս է ասում Ամենակալ Տէրը. քանի որ արիւնով էք կերակրւում, աչքներդ գցում էք կուռքերին, արիւն էք թափում, - դեռ ուզում էք երկի՞րն էլ ժառանգել:
25 Անոր համար ըսէ անոնց, Տէր Եհովան այսպէս կ’ըսէ. ‘Դուք միսը արիւնով կ’ուտէք ու աչքերնիդ ձեր կուռքերուն կը վերցնէք։ Արիւն կը թափէք ու այդ երկի՞րը պիտի ժառանգէք։
Վասն այնորիկ ասա ցնոսա. Այսպէս ասէ Ադոնայի Տէր. Որովհետեւ ի վերայ արեան ուտէք, եւ զաչս ձեր արձակեցէք ի կուռս, եւ արիւն հեղուք, եւ կամիք զերկիրն ժառանգե՞լ:

33:25: Վասն այսորիկ ասա՛ ցնոսա. Ա՛յսպէս ասէ Ադովնայի Տէր. Որովհետեւ ՚ի վերայ արեան ուտէք, եւ զաչս ձեր արձակեցէք ՚ի կուռս, եւ արիւն հեղուք, եւ կամիք զերկիրն ժառանգել[12832]։
[12832] Բազումք. Վասն այնորիկ ասա՛։
25 Ուստի ասա՛ նրանց. “Այսպէս է ասում Ամենակալ Տէրը. քանի որ արիւնով էք կերակրւում, աչքներդ գցում էք կուռքերին, արիւն էք թափում, - դեռ ուզում էք երկի՞րն էլ ժառանգել:
25 Անոր համար ըսէ անոնց, Տէր Եհովան այսպէս կ’ըսէ. ‘Դուք միսը արիւնով կ’ուտէք ու աչքերնիդ ձեր կուռքերուն կը վերցնէք։ Արիւն կը թափէք ու այդ երկի՞րը պիտի ժառանգէք։
zohrab-1805▾ eastern-1994▾ western am▾
33:2533:25 Посему скажи им: так говорит Господь Бог: вы едите с кровью и поднимаете глаза ваши к идолам вашим, и проливаете кровь; и хотите владеть землею?
33:27 ζῶ ζαω live; alive ἐγώ εγω I εἰ ει if; whether μὴν μην surely; certainly οἱ ο the ἐν εν in ταῖς ο the ἠρημωμέναις ερημοω desolate; desert μαχαίρᾳ μαχαιρα short sword πεσοῦνται πιπτω fall καὶ και and; even οἱ ο the ἐπὶ επι in; on προσώπου προσωπον face; ahead of τοῦ ο the πεδίου πεδιον the θηρίοις θηριον beast τοῦ ο the ἀγροῦ αγρος field δοθήσονται διδωμι give; deposit εἰς εις into; for κατάβρωμα καταβρωμα and; even τοὺς ο the ἐν εν in ταῖς ο the τετειχισμέναις τειχιζω and; even τοὺς ο the ἐν εν in τοῖς ο the σπηλαίοις σπηλαιον cave θανάτῳ θανατος death ἀποκτενῶ αποκτεινω kill
33:26 עֲמַדְתֶּ֤ם ʕᵃmaḏtˈem עמד stand עַֽל־ ʕˈal- עַל upon חַרְבְּכֶם֙ ḥarbᵊḵˌem חֶרֶב dagger עֲשִׂיתֶ֣ן ʕᵃśîṯˈen עשׂה make תֹּועֵבָ֔ה tôʕēvˈā תֹּועֵבָה abomination וְ wᵊ וְ and אִ֛ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow טִמֵּאתֶ֑ם ṭimmēṯˈem טמא be unclean וְ wᵊ וְ and הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth תִּירָֽשׁוּ׃ ס tîrˈāšû . s ירשׁ trample down
33:26. stetistis in gladiis vestris fecistis abominationes et unusquisque uxorem proximi sui polluit et terram hereditate possidebitisYou stood on your swords, you have committed abominations, and every one hath defiled his neighbours wife; and shall you possess the land by inheritance?
26. Ye stand upon your sword, ye work abomination, and ye defile every one his neighbour’s wife: and shall ye possess the land?
Wherefore say unto them, Thus saith the Lord GOD; Ye eat with the blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land:

33:25 Посему скажи им: так говорит Господь Бог: вы едите с кровью и поднимаете глаза ваши к идолам вашим, и проливаете кровь; и хотите владеть землею?
33:27
ζῶ ζαω live; alive
ἐγώ εγω I
εἰ ει if; whether
μὴν μην surely; certainly
οἱ ο the
ἐν εν in
ταῖς ο the
ἠρημωμέναις ερημοω desolate; desert
μαχαίρᾳ μαχαιρα short sword
πεσοῦνται πιπτω fall
καὶ και and; even
οἱ ο the
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
τοῦ ο the
πεδίου πεδιον the
θηρίοις θηριον beast
τοῦ ο the
ἀγροῦ αγρος field
δοθήσονται διδωμι give; deposit
εἰς εις into; for
κατάβρωμα καταβρωμα and; even
τοὺς ο the
ἐν εν in
ταῖς ο the
τετειχισμέναις τειχιζω and; even
τοὺς ο the
ἐν εν in
τοῖς ο the
σπηλαίοις σπηλαιον cave
θανάτῳ θανατος death
ἀποκτενῶ αποκτεινω kill
33:26
עֲמַדְתֶּ֤ם ʕᵃmaḏtˈem עמד stand
עַֽל־ ʕˈal- עַל upon
חַרְבְּכֶם֙ ḥarbᵊḵˌem חֶרֶב dagger
עֲשִׂיתֶ֣ן ʕᵃśîṯˈen עשׂה make
תֹּועֵבָ֔ה tôʕēvˈā תֹּועֵבָה abomination
וְ wᵊ וְ and
אִ֛ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
טִמֵּאתֶ֑ם ṭimmēṯˈem טמא be unclean
וְ wᵊ וְ and
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
תִּירָֽשׁוּ׃ ס tîrˈāšû . s ירשׁ trample down
33:26. stetistis in gladiis vestris fecistis abominationes et unusquisque uxorem proximi sui polluit et terram hereditate possidebitis
You stood on your swords, you have committed abominations, and every one hath defiled his neighbours wife; and shall you possess the land by inheritance?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. “Вы опираетесь на меч ваш” вместо закона и справедливости; право сильного. - “Делаете мерзости”, должно быть половые: XVIII:12. - “Оскверняете один жену другого”XVIII:6. Стиха нет в Ват. и др. код.
Adam Clarke: Commentary on the Bible - 1831
33:26: Ye stand upon your sword - Ye live by plunder, rapine, and murder. Ye are every way impure; and shall ye possess the land? No.
Albert Barnes: Notes on the Bible - 1834
33:26
Ye stand upon your sword - Ye put your trust in your swords.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:26: stand: Gen 27:40; Mic 2:1, Mic 2:2; Zep 3:3
work: Eze 18:12; Lev 18:26-30, Lev 20:13; Kg1 11:5-7; Pe1 4:3; Rev 21:8, Rev 21:27
and ye: Eze 18:6, Eze 18:11, Eze 18:15, Eze 22:9-11; Jer 5:8, Jer 5:9
and shall: Lev 18:25, Lev 18:28, Lev 20:22; Deu 4:25, Deu 4:26, Deu 29:18-23; Jos 23:15, Jos 23:16; Sa1 2:30; Psa 50:16-20, Psa 94:20, Psa 94:21
Geneva 1599
33:26 Ye stand upon your (o) sword, ye work abomination, and ye defile every one his neighbour's wife: and shall ye possess the land?
(o) As they that are ready still to shed blood.
John Gill
33:26 You trust in it, and think to support yourselves by it, and secure your possession and right of it by that means. So the Targum,
"you stand in your strength:''
ye work abomination; that which is abominable to God, and not fit to be named among men; Jarchi interprets it of sodomy: the word is in the feminine gender, and may be rendered, "ye women work abomination"; referring to that unnatural lust the apostle speaks of, Rom 1:26 so Ben Melech:
and ye defile everyone his neighbour's wife; were guilty of adultery; and which was so common, that scarce any were free from it, and therefore is charged upon the whole body of them:
and shall ye possess the land? such vile creatures as these, guilty of the abominations for which the land formerly spewed out its ancient inhabitants, the Canaanites? and the present possessors might expect the same, as being very unworthy inheritors of it, whatever high thoughts they might have of themselves.
John Wesley
33:26 Ye stand - You trust to your sword; you do all with violence. Abominations - Idolatry.
Robert Jamieson, A. R. Fausset and David Brown
33:26 Ye stand upon your sword--Your dependence is, not on right and equity, but on force and arms.
every one--Scarcely anyone refrains from adultery.
33:2633:26: Եղիցի դա ձեզ ՚ի սո՛ւր, զի արարէք պղծութիւնս, իւրաքանչի՛ւր զկին ընկերի իւրոյ պղծէիք. եւ արդ այտի՞ւ ժառանգիցէք զերկիրն[12833]։ [12833] Օրինակ մի. Եղիցի դա ձեզ դարձեալ ՚ի սուր։ ՚Ի լուս՛՛. Եւ արդ այդիւ ժա՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր Ոսկան. այդու ժառանգի՛՛։
26 Դա ձեզ համար սուր կը լինի, որովհետեւ պղծութիւններ էք կատարել, իւրաքանչիւրն իր ընկերոջ կնոջն է պղծել: Եւ դեռ ուզում էք ժառանգե՞լ երկիրը”:
26 Դուք ձեր սուրերուն կ’ապաւինիք, պղծութիւն կ’ընէք, ամէն մէկդ իր ընկերին կինը կը պղծէ։ Այս երկիրը պիտի ժառանգէ՞ք’։
[729]Եղիցի դա ձեզ ի սուր, զի`` արարէք պղծութիւնս, իւրաքանչիւր զկին ընկերի իւրոյ պղծէիք. եւ արդ այդի՞ւ ժառանգիցէք զերկիրն:

33:26: Եղիցի դա ձեզ ՚ի սո՛ւր, զի արարէք պղծութիւնս, իւրաքանչի՛ւր զկին ընկերի իւրոյ պղծէիք. եւ արդ այտի՞ւ ժառանգիցէք զերկիրն[12833]։
[12833] Օրինակ մի. Եղիցի դա ձեզ դարձեալ ՚ի սուր։ ՚Ի լուս՛՛. Եւ արդ այդիւ ժա՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր Ոսկան. այդու ժառանգի՛՛։
26 Դա ձեզ համար սուր կը լինի, որովհետեւ պղծութիւններ էք կատարել, իւրաքանչիւրն իր ընկերոջ կնոջն է պղծել: Եւ դեռ ուզում էք ժառանգե՞լ երկիրը”:
26 Դուք ձեր սուրերուն կ’ապաւինիք, պղծութիւն կ’ընէք, ամէն մէկդ իր ընկերին կինը կը պղծէ։ Այս երկիրը պիտի ժառանգէ՞ք’։
zohrab-1805▾ eastern-1994▾ western am▾
33:2633:26 Вы опираетесь на меч ваш, делаете мерзости, оскверняете один жену другого, и хотите владеть землею?
33:28 καὶ και and; even δώσω διδωμι give; deposit τὴν ο the γῆν γη earth; land ἔρημον ερημος lonesome; wilderness καὶ και and; even ἀπολεῖται απολλυμι destroy; lose ἡ ο the ὕβρις υβρις insolence; insult τῆς ο the ἰσχύος ισχυς force αὐτῆς αυτος he; him καὶ και and; even ἐρημωθήσεται ερημοω desolate; desert τὰ ο the ὄρη ορος mountain; mount τοῦ ο the Ισραηλ ισραηλ.1 Israel διὰ δια through; because of τὸ ο the μὴ μη not εἶναι ειμι be διαπορευόμενον διαπορευομαι travel through
33:27 כֹּֽה־ kˈō- כֹּה thus תֹאמַ֨ר ṯōmˌar אמר say אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to כֹּה־ kō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֮ [yᵊhwih] יְהוָה YHWH חַי־ ḥay- חַי alive אָנִי֒ ʔānˌî אֲנִי i אִם־ ʔim- אִם if לֹ֞א lˈō לֹא not אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בֶּֽ bˈe בְּ in † הַ the חֳרָבֹות֙ ḥᵒrāvôṯ חָרְבָּה ruin בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger יִפֹּ֔לוּ yippˈōlû נפל fall וַֽ wˈa וְ and אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field לַ la לְ to † הַ the חַיָּ֥ה ḥayyˌā חַיָּה wild animal נְתַתִּ֖יו nᵊṯattˌiʸw נתן give לְ lᵊ לְ to אָכְלֹ֑ו ʔoḵlˈô אכל eat וַ wa וְ and אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the מְּצָדֹ֥ות mmᵊṣāḏˌôṯ מְצָד unapproachable וּ û וְ and בַ va בְּ in † הַ the מְּעָרֹ֖ות mmᵊʕārˌôṯ מְעָרָה cave בַּ ba בְּ in † הַ the דֶּ֥בֶר ddˌever דֶּבֶר pest יָמֽוּתוּ׃ yāmˈûṯû מות die
33:27. haec dices ad eos sic dicit Dominus Deus vivo ego quia qui in ruinosis habitant gladio cadent et qui in agro est bestiis tradetur ad devorandum qui autem in praesidiis et in speluncis sunt peste morienturSay thou thus to them: Thus saith the Lord God: As I live, they that dwell in the ruinous places, shall fall by the sword: and he that is in the field, shall be given to the beasts to be devoured: and they that are in holds, and caves, shall die of the pestilence.
27. Thus shalt thou say unto them, Thus saith the Lord GOD: As I live, surely they that are in the waste places shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the strong holds and in the caves shall die of the pestilence.
Ye stand upon your sword, ye work abomination, and ye defile every one his neighbour' s wife: and shall ye possess the land:

33:26 Вы опираетесь на меч ваш, делаете мерзости, оскверняете один жену другого, и хотите владеть землею?
33:28
καὶ και and; even
δώσω διδωμι give; deposit
τὴν ο the
γῆν γη earth; land
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
ἀπολεῖται απολλυμι destroy; lose
ο the
ὕβρις υβρις insolence; insult
τῆς ο the
ἰσχύος ισχυς force
αὐτῆς αυτος he; him
καὶ και and; even
ἐρημωθήσεται ερημοω desolate; desert
τὰ ο the
ὄρη ορος mountain; mount
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
διὰ δια through; because of
τὸ ο the
μὴ μη not
εἶναι ειμι be
διαπορευόμενον διαπορευομαι travel through
33:27
כֹּֽה־ kˈō- כֹּה thus
תֹאמַ֨ר ṯōmˌar אמר say
אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to
כֹּה־ kō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֮ [yᵊhwih] יְהוָה YHWH
חַי־ ḥay- חַי alive
אָנִי֒ ʔānˌî אֲנִי i
אִם־ ʔim- אִם if
לֹ֞א lˈō לֹא not
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בֶּֽ bˈe בְּ in
הַ the
חֳרָבֹות֙ ḥᵒrāvôṯ חָרְבָּה ruin
בַּ ba בְּ in
הַ the
חֶ֣רֶב ḥˈerev חֶרֶב dagger
יִפֹּ֔לוּ yippˈōlû נפל fall
וַֽ wˈa וְ and
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
לַ la לְ to
הַ the
חַיָּ֥ה ḥayyˌā חַיָּה wild animal
נְתַתִּ֖יו nᵊṯattˌiʸw נתן give
לְ lᵊ לְ to
אָכְלֹ֑ו ʔoḵlˈô אכל eat
וַ wa וְ and
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
מְּצָדֹ֥ות mmᵊṣāḏˌôṯ מְצָד unapproachable
וּ û וְ and
בַ va בְּ in
הַ the
מְּעָרֹ֖ות mmᵊʕārˌôṯ מְעָרָה cave
בַּ ba בְּ in
הַ the
דֶּ֥בֶר ddˌever דֶּבֶר pest
יָמֽוּתוּ׃ yāmˈûṯû מות die
33:27. haec dices ad eos sic dicit Dominus Deus vivo ego quia qui in ruinosis habitant gladio cadent et qui in agro est bestiis tradetur ad devorandum qui autem in praesidiis et in speluncis sunt peste morientur
Say thou thus to them: Thus saith the Lord God: As I live, they that dwell in the ruinous places, shall fall by the sword: and he that is in the field, shall be given to the beasts to be devoured: and they that are in holds, and caves, shall die of the pestilence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. Три кары соответствуют трем поясам обитания жителей. 1) “Те, которые на местах разоренных”, должно быть в Иерусалиме, “падут от меча” халдейского при усмирении восстания Измаила (Иер LII:30). 2) “Кто в поле”, на ровном пространстве, в степи или деревнях, “того отдам зверям на съедение”, особенно размножившимся после халдейского опустошения страны; см. объяснение V:17. 3) “А которые в укреплениях и пещерах”, беглецы от халдейских усмирительных войск (ср. Суд VI:2), “умрут от моровой язвы”, легко развивающейся в осажденных городах со скученным населением и без средств пропитания; ср. V:14.
Adam Clarke: Commentary on the Bible - 1831
33:27: They that are in the wastes - He seems to speak of those Jews who had fled to rocks, caves, and fortresses, in the mountains; whose death he predicts, partly by the sword, partly by wild beasts, and partly by famine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:27: surely: Eze 33:24, Eze 5:12-17, Eze 6:11-14; Jer 15:2-4, Jer 42:22, Jer 44:12
will I: Eze 39:4
to be devoured: Heb. to devour him
in the caves: Jdg 6:2; Sa1 13:6, Sa1 22:1, Sa1 23:14, Sa1 24:3; Jer 41:9
John Gill
33:27 Say thou thus unto them, thus saith the Lord God,.... Send or write unto them in the name of the Lord, after this manner,
as I live, which is the form of an oath; the Lord swears by himself his life, because he could swear by no greater, and for the confirmation of what follows:
surely they that are in the wastes shall fall by the sword; by their own sword, falling out one with another; or by the sword of Ishmael Jer 41:2 or by the sword of the Chaldeans, who revenged the death of Gedaliah and others; even such who dwelt amidst the ruins of the city of Jerusalem, and other places, that were become desolate through the ravages of the enemy:
and him that is in the open field will I give to the beasts to be devoured; of which it may be supposed there were the greater numbers, since the land was so depopulated: and they that be in the forts, and in the caves, shall die of the pestilence; such as were in fortified cities, or in caverns of the earth, dug in rocks and mountains, where, in neither of them, men and beasts could easily come at them; here the Lord would send his arrow, the plague, that flies by day, and reach them, and destroy them; none can escape his hands; these are three of the Lord's sore judgments, the sword, pestilence, and noisome beasts.
Robert Jamieson, A. R. Fausset and David Brown
33:27 shall fall by the sword--The very object of their confidence would be the instrument of their destruction. Thinking to "stand" by it, by it they shall "fall." Just retribution! Some fell by the sword of Ishmael; others by the Chaldeans in revenge for the murder of Gedaliah (Jer. 40:1-44:30).
caves-- (Judg 6:2; 1Kings 13:6). In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the valleys beneath perpendicularly [JOSEPHUS, Wars of the Jews, 1.16.4].
33:2733:27: Վասն այդորիկ ասա՛ ցնոսա. Ա՛յսպէս ասէ Տէր Տէր. Կենդանի՛ եմ ես Տէր, եթէ ոչ որ յաւերակսն իցեն՝ սրով անկցին. եւ որ ընդ երեսս դաշտին իցեն՝ գազանաց անապատի՛ տացին ՚ի կերակուր. եւ որ ընդ պարսպօքն եւ այսր իցեն՝ մահու կոտորեցից[12834]. [12834] Բազումք. Վասն այնորիկ ասա՛։ Ոմանք. Եւ որ ընդ պարսպաւորօքն իցեն, եւ յայրս մահու կոտո՛՛։
27 Ուստի ասա՛ նրանց. “Այսպէս է ասում Տէր Աստուած. ես՝ Տէրս, կենդանի եմ, ովքեր որ աւերակներում են՝ սրով են ընկնելու, ովքեր որ դաշտերի երեսին են՝ անապատի գազաններին կեր են տրուելու, իսկ ովքեր որ պարիսպների տակ են կամ քարայրերում՝ համաճարակից են կոտորուելու:
27 Անոնց այսպէս ըսէ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ես կենդանի եմ, որ աւերակներուն մէջ եղողները սուրով պիտի իյնան ու դաշտին երեսը եղողները գազաններուն կերակուր պիտի ըլլան եւ բերդերուն ու քարայրներուն մէջ եղողները ժանտախտով պիտի մեռնին։
Վասն այնորիկ ասա ցնոսա. Այսպէս ասէ Տէր Տէր. Կենդանի եմ ես [730]Տէր, եթէ ոչ որ յաւերակսն իցեն` սրով անկցին, եւ որ ընդ երեսս դաշտին իցեն` գազանաց [731]անապատի տացին`` ի կերակուր, եւ որ ընդ պարսպօքն եւ յայսր իցեն` մահու [732]կոտորեցից:

33:27: Վասն այդորիկ ասա՛ ցնոսա. Ա՛յսպէս ասէ Տէր Տէր. Կենդանի՛ եմ ես Տէր, եթէ ոչ որ յաւերակսն իցեն՝ սրով անկցին. եւ որ ընդ երեսս դաշտին իցեն՝ գազանաց անապատի՛ տացին ՚ի կերակուր. եւ որ ընդ պարսպօքն եւ այսր իցեն՝ մահու կոտորեցից[12834].
[12834] Բազումք. Վասն այնորիկ ասա՛։ Ոմանք. Եւ որ ընդ պարսպաւորօքն իցեն, եւ յայրս մահու կոտո՛՛։
27 Ուստի ասա՛ նրանց. “Այսպէս է ասում Տէր Աստուած. ես՝ Տէրս, կենդանի եմ, ովքեր որ աւերակներում են՝ սրով են ընկնելու, ովքեր որ դաշտերի երեսին են՝ անապատի գազաններին կեր են տրուելու, իսկ ովքեր որ պարիսպների տակ են կամ քարայրերում՝ համաճարակից են կոտորուելու:
27 Անոնց այսպէս ըսէ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ես կենդանի եմ, որ աւերակներուն մէջ եղողները սուրով պիտի իյնան ու դաշտին երեսը եղողները գազաններուն կերակուր պիտի ըլլան եւ բերդերուն ու քարայրներուն մէջ եղողները ժանտախտով պիտի մեռնին։
zohrab-1805▾ eastern-1994▾ western am▾
33:2733:27 Вот что скажи им: так говорит Господь Бог: живу Я! те, которые на местах разоренных, падут от меча; а кто в поле, того отдам зверям на съедение; а которые в укреплениях и пещерах, те умрут от моровой язвы.
33:29 καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master καὶ και and; even ποιήσω ποιεω do; make τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him ἔρημον ερημος lonesome; wilderness καὶ και and; even ἐρημωθήσεται ερημοω desolate; desert διὰ δια through; because of πάντα πας all; every τὰ ο the βδελύγματα βδελυγμα abomination αὐτῶν αυτος he; him ἃ ος who; what ἐποίησαν ποιεω do; make
33:28 וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth שְׁמָמָ֣ה šᵊmāmˈā שְׁמָמָה desolation וּ û וְ and מְשַׁמָּ֔ה mᵊšammˈā מְשַׁמָּה devastation וְ wᵊ וְ and נִשְׁבַּ֖ת nišbˌaṯ שׁבת cease גְּאֹ֣ון gᵊʔˈôn גָּאֹון height עֻזָּ֑הּ ʕuzzˈāh עֹז power וְ wᵊ וְ and שָֽׁמְמ֛וּ šˈāmᵊmˈû שׁמם be desolate הָרֵ֥י hārˌê הַר mountain יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] עֹובֵֽר׃ ʕôvˈēr עבר pass
33:28. et dabo terram in solitudinem et desertum et deficiet superba fortitudo eius et desolabuntur montes Israhel eo quod nullus sit qui per eos transeatAnd I will make the land a wilderness, and a desert, and the proud strength thereof shall fail, and the mountains of Israel shall be desolate, because there is none to pass by them,
28. And I will make the land a desolation and an astonishment, and the pride of her power shall cease; and the mountains of Israel shall be desolate, that none shall pass through.
Say thou thus unto them, Thus saith the Lord GOD; [As] I live, surely they that [are] in the wastes shall fall by the sword, and him that [is] in the open field will I give to the beasts to be devoured, and they that [be] in the forts and in the caves shall die of the pestilence:

33:27 Вот что скажи им: так говорит Господь Бог: живу Я! те, которые на местах разоренных, падут от меча; а кто в поле, того отдам зверям на съедение; а которые в укреплениях и пещерах, те умрут от моровой язвы.
33:29
καὶ και and; even
γνώσονται γινωσκω know
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
καὶ και and; even
ποιήσω ποιεω do; make
τὴν ο the
γῆν γη earth; land
αὐτῶν αυτος he; him
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
ἐρημωθήσεται ερημοω desolate; desert
διὰ δια through; because of
πάντα πας all; every
τὰ ο the
βδελύγματα βδελυγμα abomination
αὐτῶν αυτος he; him
ος who; what
ἐποίησαν ποιεω do; make
33:28
וְ wᵊ וְ and
נָתַתִּ֤י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
שְׁמָמָ֣ה šᵊmāmˈā שְׁמָמָה desolation
וּ û וְ and
מְשַׁמָּ֔ה mᵊšammˈā מְשַׁמָּה devastation
וְ wᵊ וְ and
נִשְׁבַּ֖ת nišbˌaṯ שׁבת cease
גְּאֹ֣ון gᵊʔˈôn גָּאֹון height
עֻזָּ֑הּ ʕuzzˈāh עֹז power
וְ wᵊ וְ and
שָֽׁמְמ֛וּ šˈāmᵊmˈû שׁמם be desolate
הָרֵ֥י hārˌê הַר mountain
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
עֹובֵֽר׃ ʕôvˈēr עבר pass
33:28. et dabo terram in solitudinem et desertum et deficiet superba fortitudo eius et desolabuntur montes Israhel eo quod nullus sit qui per eos transeat
And I will make the land a wilderness, and a desert, and the proud strength thereof shall fail, and the mountains of Israel shall be desolate, because there is none to pass by them,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. “И сделаю землю пустынею из пустынь”VI:14. - “Гордое могущество” - XXX:6. - “Горы Израилевы” см. объяснение VI:2; XIV:15. - “Не будет проходящих”. XIV:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:28: I will lay: Eze 6:14, Eze 12:20, Eze 15:8, Eze 36:34, Eze 36:35; Ch2 36:21; Isa 6:11; Jer 9:11, Jer 16:16; Jer 25:11, Jer 44:2, Jer 44:6, Jer 44:22; Mic 7:13; Zac 7:13, Zac 7:14
most desolate: Heb. desolation and desolation
and the pomp: Eze 7:24, Eze 24:21, Eze 30:6, Eze 30:7
and the mountains: Eze 6:2-6, Eze 36:4
John Gill
33:28 For I will lay the land most desolate,.... Or, "desolation" and "desolation" (n); one desolating judgment shall follow upon another, until it is completely desolate; it was very desolate already, through the ravages of the Chaldean army; but it should become more so, through other judgments here threatened them:
and the pomp of her strength shall cease; some understand this of the temple, which was the most pompous building in the land, and in which they placed their strength and confidence: but this was destroyed already: it is rather to be interpreted of whatsoever riches, power, and glory, were yet remaining, which should be removed:
and the mountains of Israel shall be desolate; which used to abound with vines and olives, with flocks and pastures:
that none shall pass through; not only there should be no inhabitant, but no traveller in it, or very few, because of the sword in one part, the pestilence in another, and wild beasts in other places, and a general barrenness and unfruitfulness; so that a traveller would be both in great danger, and in want of provisions to supply himself and cattle.
(n) "desolationem et solitudiem", Montanus; "vastitatem et solitudinem", Starckius.
Robert Jamieson, A. R. Fausset and David Brown
33:28 most desolate-- (Jer 4:27; Jer 12:11).
none . . . pass through--from fear of wild beasts and pestilence [GROTIUS].
33:2833:28: եւ տաց զերկիրն յաւերակ եւ յապականութիւն. եւ կորիցէ՛ հպարտութիւն զօրութեան նորա. եւ աւերեսցին լերինք Իսրայէլի, զի մի՛ ոք իցէ որ գնայցէ ընդ նոսա։
28 Երկիրն աւերակ եմ դարձնելու եւ կործանելու, եւ կորչելու է նրա զօրութիւնը, որով նա յոխորտում էր: Աւերուելու են Իսրայէլի լեռները, եւ ոչ ոք չի լինելու, որ գնայ դրանց վրայով:
28 Երկիրը բոլորովին պիտի ամայացնեմ եւ անոր զօրութեանը հպարտութիւնը պիտի կորսուի։ Իսրայէլի լեռներն ալ պիտի ամայացնեմ եւ անոնց վրայէն անցնող պիտի չըլլայ։
եւ տաց զերկիրն յաւերակ եւ յապականութիւն, եւ կորիցէ հպարտութիւն զօրութեան նորա. եւ աւերեսցին լերինք Իսրայելի, զի մի՛ ոք իցէ որ գնայցէ ընդ նոսա:

33:28: եւ տաց զերկիրն յաւերակ եւ յապականութիւն. եւ կորիցէ՛ հպարտութիւն զօրութեան նորա. եւ աւերեսցին լերինք Իսրայէլի, զի մի՛ ոք իցէ որ գնայցէ ընդ նոսա։
28 Երկիրն աւերակ եմ դարձնելու եւ կործանելու, եւ կորչելու է նրա զօրութիւնը, որով նա յոխորտում էր: Աւերուելու են Իսրայէլի լեռները, եւ ոչ ոք չի լինելու, որ գնայ դրանց վրայով:
28 Երկիրը բոլորովին պիտի ամայացնեմ եւ անոր զօրութեանը հպարտութիւնը պիտի կորսուի։ Իսրայէլի լեռներն ալ պիտի ամայացնեմ եւ անոնց վրայէն անցնող պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:2833:28 И сделаю землю пустынею из пустынь, и гордое могущество ее престанет, и горы Израилевы опустеют, так что не будет проходящих.
33:30 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human οἱ ο the υἱοὶ υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your οἱ ο the λαλοῦντες λαλεω talk; speak περὶ περι about; around σοῦ σου of you; your παρὰ παρα from; by τὰ ο the τείχη τειχος wall καὶ και and; even ἐν εν in τοῖς ο the πυλῶσι πυλων gate τῶν ο the οἰκιῶν οικια house; household καὶ και and; even λαλοῦσιν λαλεω talk; speak ἄνθρωπος ανθρωπος person; human τῷ ο the ἀδελφῷ αδελφος brother αὐτοῦ αυτος he; him λέγοντες λεγω tell; declare συνέλθωμεν συνερχομαι come with; come together καὶ και and; even ἀκούσωμεν ακουω hear τὰ ο the ἐκπορευόμενα εκπορευομαι emerge; travel out παρὰ παρα from; by κυρίου κυριος lord; master
33:29 וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in תִתִּ֤י ṯittˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth שְׁמָמָ֣ה šᵊmāmˈā שְׁמָמָה desolation וּ û וְ and מְשַׁמָּ֔ה mᵊšammˈā מְשַׁמָּה devastation עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole תֹּועֲבֹתָ֖ם tôʕᵃvōṯˌām תֹּועֵבָה abomination אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשֽׂוּ׃ ס ʕāśˈû . s עשׂה make
33:29. et scient quia ego Dominus cum dedero terram desolatam et desertam propter universas abominationes suas quas operati suntAnd they shall know that I am the Lord, when I shall have made their land waste and desolate, for all their abominations which they have committed.
29. Then shall they know that I am the LORD, when I have made the land a desolation and an astonishment, because of all their abominations which they have committed.
For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through:

33:28 И сделаю землю пустынею из пустынь, и гордое могущество ее престанет, и горы Израилевы опустеют, так что не будет проходящих.
33:30
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
οἱ ο the
υἱοὶ υιος son
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
οἱ ο the
λαλοῦντες λαλεω talk; speak
περὶ περι about; around
σοῦ σου of you; your
παρὰ παρα from; by
τὰ ο the
τείχη τειχος wall
καὶ και and; even
ἐν εν in
τοῖς ο the
πυλῶσι πυλων gate
τῶν ο the
οἰκιῶν οικια house; household
καὶ και and; even
λαλοῦσιν λαλεω talk; speak
ἄνθρωπος ανθρωπος person; human
τῷ ο the
ἀδελφῷ αδελφος brother
αὐτοῦ αυτος he; him
λέγοντες λεγω tell; declare
συνέλθωμεν συνερχομαι come with; come together
καὶ και and; even
ἀκούσωμεν ακουω hear
τὰ ο the
ἐκπορευόμενα εκπορευομαι emerge; travel out
παρὰ παρα from; by
κυρίου κυριος lord; master
33:29
וְ wᵊ וְ and
יָדְע֖וּ yāḏᵊʕˌû ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
תִתִּ֤י ṯittˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
שְׁמָמָ֣ה šᵊmāmˈā שְׁמָמָה desolation
וּ û וְ and
מְשַׁמָּ֔ה mᵊšammˈā מְשַׁמָּה devastation
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
תֹּועֲבֹתָ֖ם tôʕᵃvōṯˌām תֹּועֵבָה abomination
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשֽׂוּ׃ ס ʕāśˈû . s עשׂה make
33:29. et scient quia ego Dominus cum dedero terram desolatam et desertam propter universas abominationes suas quas operati sunt
And they shall know that I am the Lord, when I shall have made their land waste and desolate, for all their abominations which they have committed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. “И узнают, что Я Господь”. Это познание, кажется, будет более похоже на познание, обещаемое у Иезекииля языческим народам, см. объяснение XXV:7, т. е. будет состоять в признании силы Божией, уничтожившей их, а не на познание, обещанное истинному Израилю, в данном случае пленникам, которым главным образом обещается участие в грядущих благах Мессианского царства.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:29: shall: Eze 6:7, Eze 7:27, Eze 23:49, Eze 25:11; Exo 14:18; Psa 9:16, Psa 83:17, Psa 83:18
because: Eze 6:11, Eze 8:6-15, Eze 22:2-15, Eze 22:25-31, Eze 36:17, Eze 36:18; Kg2 17:9-18; Ch2 36:14-17; Jer 5:1-9, Jer 5:25-31; Mic 6:9-12; Zep 3:1-4
John Gill
33:29 Then shall they know that I am the Lord,.... An omniscient Being, that could foresee and foretell what would come to pass; and omnipotent, able to do whatever he pleased, and true and faithful to his word; and a sovereign Lord, whose will cannot be resisted; this they should see, own, and acknowledge:
when I have laid the land most desolate, because of all their abominations which they have committed: for though he is a sovereign Lord, yet he does not execute his judgments in an arbitrary way, merely cause it is his will, but because of the abominable sins committed by men, which provoke the eyes of his glory.
33:2933:29: Եւ ծանիցեն թէ ե՛ս եմ Տէր. եւ արարից զերկիր նորա աւերակ. եւ աւերեսցի վասն ամենայն գարշելեաց իւրեանց զոր արարին[12835]։ ԻԹ [12835] Ոմանք. Եւ արարի զերկիր նոցա աւերակ... գարշելեացն զոր արա՛՛։
29 Ու պէտք է իմանան, որ ես եմ Տէրը: Նրանց երկիրն աւերակ եմ դարձնելու իրենց կատարած բոլոր գարշելի գործերի համար”»:
29 Երբ երկիրը բոլորովին ամայացնեմ իրենց ըրած բոլոր գարշութիւններուն համար, պիտի գիտնան թէ ես եմ Տէրը’»։
Եւ ծանիցեն թէ ես եմ Տէր, [733]եւ արարից զերկիր նորա աւերակ, եւ աւերեսցի`` վասն ամենայն գարշելեաց իւրեանց զոր արարին:

33:29: Եւ ծանիցեն թէ ե՛ս եմ Տէր. եւ արարից զերկիր նորա աւերակ. եւ աւերեսցի վասն ամենայն գարշելեաց իւրեանց զոր արարին[12835]։ ԻԹ
[12835] Ոմանք. Եւ արարի զերկիր նոցա աւերակ... գարշելեացն զոր արա՛՛։
29 Ու պէտք է իմանան, որ ես եմ Տէրը: Նրանց երկիրն աւերակ եմ դարձնելու իրենց կատարած բոլոր գարշելի գործերի համար”»:
29 Երբ երկիրը բոլորովին ամայացնեմ իրենց ըրած բոլոր գարշութիւններուն համար, պիտի գիտնան թէ ես եմ Տէրը’»։
zohrab-1805▾ eastern-1994▾ western am▾
33:2933:29 И узнают, что Я Господь, когда сделаю землю пустынею из пустынь за все мерзости их, какие они делали.
33:31 ἔρχονται ερχομαι come; go πρὸς προς to; toward σέ σε.1 you ὡς ως.1 as; how συμπορεύεται συμπορευομαι converge; travel with λαός λαος populace; population καὶ και and; even κάθηνται καθημαι sit; settle ἐναντίον εναντιον next to; before σου σου of you; your καὶ και and; even ἀκούουσιν ακουω hear τὰ ο the ῥήματά ρημα statement; phrase σου σου of you; your καὶ και and; even αὐτὰ αυτος he; him οὐ ου not μὴ μη not ποιήσουσιν ποιεω do; make ὅτι οτι since; that ψεῦδος ψευδος falsehood; fallacy ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him καὶ και and; even ὀπίσω οπισω in back; after τῶν ο the μιασμάτων μιασμα taint; defilement ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him
33:30 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind בְּנֵ֣י bᵊnˈê בֵּן son עַמְּךָ֗ ʕammᵊḵˈā עַם people הַ ha הַ the נִּדְבָּרִ֤ים nniḏbārˈîm דבר speak בְּךָ֙ bᵊḵˌā בְּ in אֵ֣צֶל ʔˈēṣel אֵצֶל side הַ ha הַ the קִּירֹ֔ות qqîrˈôṯ קִיר wall וּ û וְ and בְ vᵊ בְּ in פִתְחֵ֖י fiṯḥˌê פֶּתַח opening הַ ha הַ the בָּתִּ֑ים bbāttˈîm בַּיִת house וְ wᵊ וְ and דִבֶּר־ ḏibber- דבר speak חַ֣ד ḥˈaḏ חַד [uncertain] אֶת־ ʔeṯ- אֵת together with אַחַ֗ד ʔaḥˈaḏ אֶחָד one אִ֤ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת together with אָחִיו֙ ʔāḥiʸw אָח brother לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say בֹּֽאוּ־ bˈōʔû- בוא come נָ֣א nˈā נָא yeah וְ wᵊ וְ and שִׁמְע֔וּ šimʕˈû שׁמע hear מָ֣ה mˈā מָה what הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word הַ ha הַ the יֹּוצֵ֖א yyôṣˌē יצא go out מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
33:30. et tu fili hominis filii populi tui qui loquuntur de te iuxta muros et in ostiis domorum et dicunt unus ad alterum vir ad proximum suum loquentes venite et audiamus qui sit sermo egrediens a DominoAnd thou son of man: the children of thy people, that talk of thee by the walls, and in the doors of the houses, and speak one to another each man to his neighbour, saying: Come, and let us hear what is the word that cometh forth from the Lord.
30. And as for thee, son of man, the children of thy people talk of thee by the walls and in the doors of the houses, and speak one to another, everyone to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD.
Then shall they know that I [am] the LORD, when I have laid the land most desolate because of all their abominations which they have committed:

33:29 И узнают, что Я Господь, когда сделаю землю пустынею из пустынь за все мерзости их, какие они делали.
33:31
ἔρχονται ερχομαι come; go
πρὸς προς to; toward
σέ σε.1 you
ὡς ως.1 as; how
συμπορεύεται συμπορευομαι converge; travel with
λαός λαος populace; population
καὶ και and; even
κάθηνται καθημαι sit; settle
ἐναντίον εναντιον next to; before
σου σου of you; your
καὶ και and; even
ἀκούουσιν ακουω hear
τὰ ο the
ῥήματά ρημα statement; phrase
σου σου of you; your
καὶ και and; even
αὐτὰ αυτος he; him
οὐ ου not
μὴ μη not
ποιήσουσιν ποιεω do; make
ὅτι οτι since; that
ψεῦδος ψευδος falsehood; fallacy
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
καὶ και and; even
ὀπίσω οπισω in back; after
τῶν ο the
μιασμάτων μιασμα taint; defilement
ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
33:30
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
בְּנֵ֣י bᵊnˈê בֵּן son
עַמְּךָ֗ ʕammᵊḵˈā עַם people
הַ ha הַ the
נִּדְבָּרִ֤ים nniḏbārˈîm דבר speak
בְּךָ֙ bᵊḵˌā בְּ in
אֵ֣צֶל ʔˈēṣel אֵצֶל side
הַ ha הַ the
קִּירֹ֔ות qqîrˈôṯ קִיר wall
וּ û וְ and
בְ vᵊ בְּ in
פִתְחֵ֖י fiṯḥˌê פֶּתַח opening
הַ ha הַ the
בָּתִּ֑ים bbāttˈîm בַּיִת house
וְ wᵊ וְ and
דִבֶּר־ ḏibber- דבר speak
חַ֣ד ḥˈaḏ חַד [uncertain]
אֶת־ ʔeṯ- אֵת together with
אַחַ֗ד ʔaḥˈaḏ אֶחָד one
אִ֤ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת together with
אָחִיו֙ ʔāḥiʸw אָח brother
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
בֹּֽאוּ־ bˈōʔû- בוא come
נָ֣א nˈā נָא yeah
וְ wᵊ וְ and
שִׁמְע֔וּ šimʕˈû שׁמע hear
מָ֣ה mˈā מָה what
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
הַ ha הַ the
יֹּוצֵ֖א yyôṣˌē יצא go out
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
33:30. et tu fili hominis filii populi tui qui loquuntur de te iuxta muros et in ostiis domorum et dicunt unus ad alterum vir ad proximum suum loquentes venite et audiamus qui sit sermo egrediens a Domino
And thou son of man: the children of thy people, that talk of thee by the walls, and in the doors of the houses, and speak one to another each man to his neighbour, saying: Come, and let us hear what is the word that cometh forth from the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
30. Сопленники пророка, хотя лучше оставшихся в Иудее самонадеянных грешников, но их отношению к пророку и его слову заставляет желать много лучшего и, по-видимому, отдельная речь - откровение ст. 30-33: - хотя не только не помеченная датой, но не имеющая и стереотипного начала “было слово Господне ко мне” направлена против них. После столь точного исполнения пророчеств Иезекииля о падении Иерусалима, положение пророка среди пленников сразу и резко изменилось: он стал предметом всеобщего внимания; его не только искали случая услышать, но он стал обычной темой разговоров в домах и на улице. Стих дает живую картину восточной жизни, городского дня: в тени стен у домов и в прохладе дверей и сеней стоят мирные обыватели еврейского городка в Вавилонии и обмениваются новостями дня. Во всех таких группах только и речи, что о пророке и о блестяще-печальном подтверждении его недавних предсказаний о падении Иерусалима. Время очень недалекое от катастрофы и впечатление от нее свежее. Теперь ловят уже каждое слово Иезекииля и, что более всего интересует каждого, это - что-то скажет пророк сегодня (“пойдите, послушайте, какое слово вышло от Господа”). Пророк дожил до популярности, о которой не мог и помышлять, и она не могла не радовать его как человека, тем более, что в ней был для него залог и успеха дела Божия на земле. Но он знает и настоящую цену этой популярности; ему нужно больше, или вернее - совсем не того нужно.
Adam Clarke: Commentary on the Bible - 1831
33:30: The people still are talking against thee - בך bach should be rather translated, "concerning thee," than "against thee;" for the following verses show that the prophet was much respected. The Vulgate translates, de te; the Septuagint, περι σου, "concerning thee," both right.
Talking by the walls and in the doors of the houses is not a custom peculiar to the Copts, mentioned by Bp. Pococke, it is a practice among idle people, and among those who are resting from their work, in every country, when the weather permits. Gossiping in the inside of the house is not less frequent, and much more blamable.
Albert Barnes: Notes on the Bible - 1834
33:30
Against thee - Rather, about "thee." "by the walls" Rather, within "the walls."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:30: the children: Jer 11:18, Jer 11:19, Jer 18:18
against thee: or, of thee
Come: Isa 29:13, Isa 58:2; Jer 23:35, Jer 42:1-6, Jer 42:20; Mat 15:8, Mat 22:16, Mat 22:17
Geneva 1599
33:30 Also, thou son of man, the children of thy people still are (p) talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD.
(p) In derision.
John Gill
33:30 Also, thou son of man,.... I have something to say to thee, and inform thee of, not only concerning the Jews in Judea, what they say, and what will befall them; but concerning those that are with thee, and what they say of thee, and what will be the issue of it:
the children of thy people still are talking against thee; not the Lord's people, but his own people, which was the more cutting to him to hear of, and the more ungrateful in them; though indeed they were but children, who acted a weak part, and the less to be regarded; these spake against the prophet: they could not say he was no prophet, he had his credentials and commission from the Lord, which were well known, and many of his prophecies had been fulfilled; they could not speak against his doctrine, which was of God; nor against his conversation, which was agreeable to his character and office; but they said some things in a ludicrous and jocose manner, in a slighting and contemptuous way, as showed they had little reverence and respect for him, and were careless and indifferent about hearing him; at least had little regard to this matter, or the subject of his ministry, which they had no great value for: and this they did still; they had been long at it; it was their common talk and constant business, though the prophet knew nothing of it, and thought they had the greatest respect for him, speaking fair to his face, and behaving with decency towards him; but the Lord knew it, and resented it, and informs him of it: and this they did continually, from time to time,
by the walls, and in the doors of the houses; privately and secretly; "by the walls", where they used to get together and sun themselves, and pass away their time, by talking against the prophet; and, when they did, would place themselves against the walls, that nobody might overhear them; and they would sometimes stand in the porches of their houses, and, as their neighbours and acquaintance passed by, would call them in, and hold a chat about the prophet; and jeer and laugh at him, and what he had said: and speak one to another,
every man to his brother, saying, come, l pray you, and hear what is the word that cometh forth from the Lord; let us go and amuse ourselves for an hour or two with what the prophet says; perhaps we shall hear some new thing, which may be pleasing and diverting: for, not their spiritual profit did they seek, but to have their ears tickled, and their fancies pleased.
John Wesley
33:30 The children - Captives in Babylon.
Robert Jamieson, A. R. Fausset and David Brown
33:30 Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit.
talking against thee--Though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly spirit, his peculiarities of manner and his enigmatical style (Ezek 20:49); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; but God's word speaks of things as they really are, not as they appear.
by the walls--in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation.
in the doors--privately.
what is the word--Their motive was curiosity, seeking pastime and gratification of the ear (Ti2 4:3); not reformation of the heart. Compare Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (Jer. 42:1-43:13).
33:3033:30: Եւ դու որդի մարդոյ, որդիք ժողովրդեան քոյ շրջին, քրթմնջեն զքէն առ պարսպօքն եւ ՚ի դրունս ապարանիցն, եւ ասեն մի ցմի՝ այր ցեղբայր իւր. Ժողովեսցուք երթիցուք լուիցուք զպատգամսն որ ելին ՚ի Տեառնէ։
30 «Դո՛ւ էլ, մարդո՛ւ որդի. քո ժողովրդի զաւակները շրջում են, քրթմնջում քո հասցէին պարիսպների մօտ, պալատների դռներին եւ մէկը միւսին, եղբայրն իր եղբօրն ասում է. “Հաւաքուենք գնանք եւ լսենք Տիրոջ կողմից ասուած պատգամները”:
30 «Դո՛ւն, որդի՛ մարդոյ, քու ժողովուրդիդ որդիները պատերուն քով ու տուներուն դռներուն քով քու վրադ կը խօսակցին, ամէն մարդ իր եղբօրը կը խօսի ու կ’ըսէ. ‘Հիմա եկէ՛ք ու լսեցէ՛ք թէ ի՞նչ է Տէրոջը ըսած խօսքը’։
Եւ դու, որդի մարդոյ, որդիք ժողովրդեան քո շրջին քրթմնջեն զքէն առ պարսպօքն եւ ի դրունս ապարանիցն, եւ ասեն մի ցմի` այր ցեղբայր իւր. Ժողովեսցուք երթիցուք լուիցուք զպատգամսն որ ելին ի Տեառնէ:

33:30: Եւ դու որդի մարդոյ, որդիք ժողովրդեան քոյ շրջին, քրթմնջեն զքէն առ պարսպօքն եւ ՚ի դրունս ապարանիցն, եւ ասեն մի ցմի՝ այր ցեղբայր իւր. Ժողովեսցուք երթիցուք լուիցուք զպատգամսն որ ելին ՚ի Տեառնէ։
30 «Դո՛ւ էլ, մարդո՛ւ որդի. քո ժողովրդի զաւակները շրջում են, քրթմնջում քո հասցէին պարիսպների մօտ, պալատների դռներին եւ մէկը միւսին, եղբայրն իր եղբօրն ասում է. “Հաւաքուենք գնանք եւ լսենք Տիրոջ կողմից ասուած պատգամները”:
30 «Դո՛ւն, որդի՛ մարդոյ, քու ժողովուրդիդ որդիները պատերուն քով ու տուներուն դռներուն քով քու վրադ կը խօսակցին, ամէն մարդ իր եղբօրը կը խօսի ու կ’ըսէ. ‘Հիմա եկէ՛ք ու լսեցէ՛ք թէ ի՞նչ է Տէրոջը ըսած խօսքը’։
zohrab-1805▾ eastern-1994▾ western am▾
33:3033:30 А о тебе, сын человеческий, сыны народа твоего разговаривают у стен и в дверях домов и говорят один другому, брат брату: >.
33:32 καὶ και and; even γίνῃ γινομαι happen; become αὐτοῖς αυτος he; him ὡς ως.1 as; how φωνὴ φωνη voice; sound ψαλτηρίου ψαλτηριον and; even ἀκούσονταί ακουω hear σου σου of you; your τὰ ο the ῥήματα ρημα statement; phrase καὶ και and; even οὐ ου not μὴ μη not ποιήσουσιν ποιεω do; make αὐτά αυτος he; him
33:31 וְ wᵊ וְ and יָבֹ֣ואוּ yāvˈôʔû בוא come אֵ֠לֶיךָ ʔēleʸḵˌā אֶל to כִּ ki כְּ as מְבֹוא־ mᵊvô- מָבֹוא entrance עָ֞ם ʕˈām עַם people וְ wᵊ וְ and יֵשְׁב֤וּ yēšᵊvˈû ישׁב sit לְ lᵊ לְ to פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face עַמִּ֔י ʕammˈî עַם people וְ wᵊ וְ and שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֶ֔יךָ dᵊvārˈeʸḵā דָּבָר word וְ wᵊ וְ and אֹותָ֖ם ʔôṯˌām אֵת [object marker] לֹ֣א lˈō לֹא not יַֽעֲשׂ֑וּ yˈaʕᵃśˈû עשׂה make כִּֽי־ kˈî- כִּי that עֲגָבִ֤ים ʕᵃḡāvˈîm עֲגָבִים [uncertain] בְּ bᵊ בְּ in פִיהֶם֙ fîhˌem פֶּה mouth הֵ֣מָּה hˈēmmā הֵמָּה they עֹשִׂ֔ים ʕōśˈîm עשׂה make אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after בִצְעָ֖ם viṣʕˌām בֶּצַע profit לִבָּ֥ם libbˌām לֵב heart הֹלֵֽךְ׃ hōlˈēḵ הלך walk
33:31. et veniunt ad te quasi si ingrediatur populus et sedent coram te populus meus et audiunt sermones tuos et non faciunt eos quia in canticum oris sui vertunt illos et avaritiam suam sequitur cor eorumAnd they come to thee, as if people were coming in, and my people sit before thee: and hear thy words, and do them not: for they turn them into a song of their mouth, and their heart goeth after their covetousness.
31. And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but do them not: for with their mouth they shew much love, but their heart goeth after their gain.
Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD:

33:30 А о тебе, сын человеческий, сыны народа твоего разговаривают у стен и в дверях домов и говорят один другому, брат брату: <<пойдите и послушайте, какое слово вышло от Господа>>.
33:32
καὶ και and; even
γίνῃ γινομαι happen; become
αὐτοῖς αυτος he; him
ὡς ως.1 as; how
φωνὴ φωνη voice; sound
ψαλτηρίου ψαλτηριον and; even
ἀκούσονταί ακουω hear
σου σου of you; your
τὰ ο the
ῥήματα ρημα statement; phrase
καὶ και and; even
οὐ ου not
μὴ μη not
ποιήσουσιν ποιεω do; make
αὐτά αυτος he; him
33:31
וְ wᵊ וְ and
יָבֹ֣ואוּ yāvˈôʔû בוא come
אֵ֠לֶיךָ ʔēleʸḵˌā אֶל to
כִּ ki כְּ as
מְבֹוא־ mᵊvô- מָבֹוא entrance
עָ֞ם ʕˈām עַם people
וְ wᵊ וְ and
יֵשְׁב֤וּ yēšᵊvˈû ישׁב sit
לְ lᵊ לְ to
פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face
עַמִּ֔י ʕammˈî עַם people
וְ wᵊ וְ and
שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֶ֔יךָ dᵊvārˈeʸḵā דָּבָר word
וְ wᵊ וְ and
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
לֹ֣א lˈō לֹא not
יַֽעֲשׂ֑וּ yˈaʕᵃśˈû עשׂה make
כִּֽי־ kˈî- כִּי that
עֲגָבִ֤ים ʕᵃḡāvˈîm עֲגָבִים [uncertain]
בְּ bᵊ בְּ in
פִיהֶם֙ fîhˌem פֶּה mouth
הֵ֣מָּה hˈēmmā הֵמָּה they
עֹשִׂ֔ים ʕōśˈîm עשׂה make
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
בִצְעָ֖ם viṣʕˌām בֶּצַע profit
לִבָּ֥ם libbˌām לֵב heart
הֹלֵֽךְ׃ hōlˈēḵ הלך walk
33:31. et veniunt ad te quasi si ingrediatur populus et sedent coram te populus meus et audiunt sermones tuos et non faciunt eos quia in canticum oris sui vertunt illos et avaritiam suam sequitur cor eorum
And they come to thee, as if people were coming in, and my people sit before thee: and hear thy words, and do them not: for they turn them into a song of their mouth, and their heart goeth after their covetousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. “И они приходят к тебе, как на народное сходбище” - такими массами, целым городом. - “И садится пред лицем твоим” - с намерением основательно послушать и нескоро уйти, как с какого-либо общественного развлечения. - “Народ Мой” - нет в Ват. и др. код. Место говорит о порядочной свободе, предоставленной вавилонским пленникам. - “И слушают слова твои и не исполняют их”, “чем наступление царства Божия было бы ускорено” (Креч.). Уменьшения у сопленников пороков, против которых пророк ратовал с XVIII гл. и с новой силой возобновил свои нападения в XXXIII:15: и под., он не замечал, по крайней мере, в желательной для него степени. - “Ибо они в устах своих делают из этого забаву” - предположительный перевод неясного еврейского выражения; лучше слав.: “понеже лжа в устах их” (агавим прочитано как кезавим), т. е. ложно обещают пророку исполнение его увещаний. - “Сердце их увлекается за корыстью их”. Корысть всегда была первым пороком евреев. 1: Цар VIII:3; Ис LVI:11.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD. 31 And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness. 32 And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. 33 And when this cometh to pass, (lo, it will come,) then shall they know that a prophet hath been among them.
The foregoing verses spoke conviction to the Jews who remained in the land of Israel, who were monuments of sparing mercy and yet returned not to the Lord; in these verses those are reproved who were now in captivity in Babylon, under divine rebukes, and yet were not reformed by them. They are not indeed charged with the same gross enormities that the others are charged with. They made some show of religion and devotion; but their hearts were not right with God. The thing they are here accused of is mocking the messengers of the lord, one of their measure-filling sins, which brought this ruin upon them, and yet they were not cured of it. Two ways they mocked the prophet Ezekiel:--
I. By invidious ill natured reflections upon him, privately among themselves, endeavouring by all means possible to render him despicable. The prophet did not know it, but charitably thought that those who spoke so well to him to his face, with so much seeming respect and deference, would surely not speak ill of him behind his back. But God comes and tells him, The children of thy people are still talking against thee (v. 30), or talking of thee, no good, I doubt. Note, Public persons are a common theme or subject of discourse; every one takes a liberty to censure them at pleasure. Faithful ministers know not how much ill is said of them every day; it is well that they do not; for, if they did, it might prove a discouragement to them in their work not to be easily got over. God takes notice of all that is said against his ministers, not only what is decreed against them, or sworn against them, not only what is written against them, or spoken with solemnity and deliberation, but of what is said against them in common talk, among neighbours when they meet in an evening, by the walls and in the doors of their houses, where whatever freedom of speech they use, if they reproach and slander any of God's ministers, God will reckon with them for it; his prophets shall not be made the song of the drunkards always. They had no crime to lay to the prophet's charge, but they loved to talk of him in a careless, scornful, bantering way; they said, jokingly, "Come, and let us hear what is the word that comes forth from the Lord; perhaps it will be something new, and will entertain us, and furnish us with matter for discourse." Note, Those have arrived as a great pitch of profaneness who can make so great a privilege, and so great a duty, as the preaching and hearing of the word of God, a matter of sport and ridicule, yea though it be not done publicly, but in private conversation among themselves. Serious things should be spoken of seriously.
II. By dissembling with him in their attendance upon his ministry. Hypocrites mock God and mock his prophets. But their hypocrisy is open before God, and the day is coming when, as here, it will be laid open. Observe here,
1. The plausible profession which these people made and the speciousness of their pretensions. They are like those (Matt. xv. 8) who draw nigh to God with their mouths and honour him with their lips, but their hearts are far from him. (1.) They were diligent and constant in their attendance upon the means of grace: They come unto thee as the people come. In Babylon they had no temple or synagogue, but they went to the prophet's house (ch. viii. 1), and there, it is probable, they spent their new moons and their sabbaths in religious exercises, 2 Kings iv. 23. When the prophet was bound the word of the Lord was not bound; and the people, when they had not the help for their souls that they wished for, were thankful for what they had; it was a reviving in their bondage. Now these hypocrites came, according to the coming of the people, as duly and as early as any of the prophet's hearers. Their being said to come as the people came seems to intimate that the reason why they came was because other people came; they did not come out of conscience towards God, but only for company, for fashion-sake, and because it was now the custom of their countrymen. Note, Those that have no inward principle of love to God's ordinances may yet be found much in the external observance of them. Cain brought his sacrifice as well as Abel; and the Pharisee went up to the temple to pray as well as the publican. (2.) They behaved themselves very decently and reverently in the public assembly; there were none of them whispering, or laughing, or gazing about them, or sleeping. But they sit before thee as my people, with all the shows of gravity, and sereneness, and composure of mind. They sit out the time, without weariness, or wishing the sermon done. (3.) They were very attentive to the word preached: "They are not thinking of something else, but they hear thy words, and take notice of what thou sayest." (4.) They pretended to have a great kindness and respect for the prophet. Though, behind his back, they could not give him a good word, yet, to his face, they showed much love to him and his doctrine; they pretended to have a great concern lest he should spend himself too much in preaching or expose himself to the Chaldeans, for they would be thought to be some of his best friends and well-wishers. (5.) They took a great deal of pleasure in the word; they delighted to know God's word, Isa. lviii. 2. Herod heard John Baptist gladly, Mark vi. 20. Thou art unto them as a very lovely song. Ezekiel's matter was surprising, his language fine, his expressions elegant, his similitudes apt, his voice melodious, and his delivery graceful; so that they could sit with as much pleasure to hear him preach as (if I may speak in the language of our times) to see a play or an opera, or to hear a concert of music. Ezekiel was to them as one that had a pleasant voice and could sing well, or play well on an instrument. Note, Men may have their fancies pleased by the word, and yet not have their consciences touched nor their hearts changed, the itching ear gratified and yet not the corrupt nature sanctified.
2. The hypocrisy of these professions and pretensions; it is all a sham, it is all a jest. (1.) They have no cordial affection for the word of God. While they show much love it is only with the mouth, from the teeth outward, but their heart goes after their covetousness; they are as much set upon the world as ever, as much in love and league with it as ever. Hearing the word is only their diversion and recreation, a pretty amusement now and then for an hour or two. But still their main business is with their farm and merchandise; the bent and bias of their souls are towards them, and their inward thoughts are employed in projects about them. Note, Covetousness is the ruining sin of multitudes that make a great profession of religion; it is the love of the world that secretly eats the love of God out of their hearts. The cares of this world and the deceitfulness of riches are the thorns that choke the seed, and choke the soul too. And those neither please God nor profit themselves who, when they are hearing the word of God, are musing upon their worldly affairs. God has his eye on the hearts that do so. (2.) They yield no subjection to it. They hear thy words, but it is only a hearing that they give thee, for they will not do them, v. 31. And again (v. 32), they do them not. They will not be persuaded by all the prophet can say, either by authority or argument, to cross themselves in any instance, to part with any one beloved sin, or apply themselves to any one duty that is against the grain to flesh and blood. Note, There are many who take pleasure in hearing the word, but make no conscience of doing it; and so they build upon the sand, and deceive themselves.
3. Let us see what will be in the end hereof: Shall their unbelief and carelessness make the word of God of no effect? By no means. (1.) God will confirm the prophet's word, though they contemn it, and make light of it, v. 33. What he says will come to pass, and not one jot or one tittle shall fall to the ground. Note, The curses of the law, though they may be bantered by profane wits, cannot be baffled. (2.) They themselves shall rue their folly when it is too late. When it comes to pass they shall know, shall know to their cost, know to their confusion, that a prophet has been among them, though they made no more of him than as one that had a pleasant voice. Note, Those who will not consider that a prophet is among them, and who improve not the day of their visitation while it is continued, will be made to remember that a prophet has been among them when the things that belong to their peace are hidden from their eyes. The day is coming when vain and worldly men will have other thoughts of things than now they have, and will feel a weight in that which they made light of. They shall know that a prophet has been among them when they see the event exactly answer the prediction, and the prophet himself shall be a witness against them that they had fair warning given them, but would not take it. When Ezekiel is gone, whom now they speak against, and there is no more any prophet, nor any to show them how long, then they will remember that once they had a prophet, but knew not how to use him well. Note, Those who will not know the worth of mercies by the improvement of them will justly be made to know the worth of them by the want of them, as those who should desire to see one of the days of the Son of man, which now they slighted, and might not see it.
Adam Clarke: Commentary on the Bible - 1831
33:31: As the people cometh - As they are accustomed to come on public days, Sabbaths, etc.
With their mouth they show much love - They respected the prophet, but would not bend themselves to follow his precepts. They loved earthly things, and did not relish those of heaven.
Albert Barnes: Notes on the Bible - 1834
33:31
As the people cometh - literally, as in the margin, i. e., in crowds. Render it: they shall come "unto thee" like the coming of a people," and" shall "sit before thee as My people" etc., i. e., they assume the attitude of God's people listening to His prophet. Compare Eze 14:1; Eze 20:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:31: as the people cometh: Heb. according to the coming of the people, Eze 8:1, Eze 14:1, Eze 20:1-32; Luk 10:39; Act 10:33
they sit before thee as my people: or, my people sit before thee
and they: Jer 6:16, Jer 6:17, Jer 43:1-7, Jer 44:16; Mat 7:24-27; Luk 6:48, Luk 6:49, Luk 8:21, Luk 11:28; Jam 1:22-24
for with: Deu 5:28, Deu 5:29; Psa 78:36, Psa 78:37; Isa 29:13; Jam 2:14-16; Jo1 3:17, Jo1 3:18
show much love: Heb. make loves, or jests, Isa 28:13; Jer 23:33-38; Luk 16:14
but their: Mat 6:24, Mat 13:22, Mat 19:22; Luk 12:15-21; Eph 5:5; Ti1 6:9, Ti1 6:10
Geneva 1599
33:31 And they come to thee as the people come, and they sit before thee [as] my people, and they hear thy words, but they will not do them: for with their mouth they (q) show much love, [but] their heart goeth after their covetousness.
(q) This declares that we ought to hear God's word with such zeal and affection that we should in all points obey it, else we abuse the word to our own condemnation and make of its ministers as though they were jesters to serve men's foolish fantasies.
John Gill
33:31 And they come unto thee as the people cometh,.... As the people of God, who came to the prophets's house to hear him preach the word, and explain it for their spiritual profit and edification these came when they did, and as early and constantly, and with seeming pleasure:
and they sit before thee as my people; with great decency and reverence, and very gravely and demurely, and with seeming devotion, and stay the time out till the whole service is over; as scholars sit at the feet of their masters, to hear and learn their doctrines. So the Targum,
"and they come unto thee as the men the disciples come:''
and they hear thy words, but they will not do them; they gave him the hearing, and seemed attentive, but did not understand what they heard, at least did not put it in practice; they were only hearers, and not doers of the word, and like to the foolish man in Mt 7:26,
for with their mouth they show much love: by the motions of their lips while hearing, and other gestures, as well as by what they said afterwards, they seemed pleased and delighted with what they heard; made huge encomiums upon it, and spoke much in the praise of the preacher. The Targum is the reverse,
"they made game with their mouth.''
But their heart goeth after their covetousness;
"after the money they had taken away by force,''
as the Targum; after the world, and the things of it; after their secular affairs, so that they wished the sermon over, that they might be at them; or, however, did not so diligently attend to what was said, but the cares of the world choked the word, and made it unfruitful to them; these were like the seed that fell among thorns, the thorny ground hearers, Mt 13:22.
John Wesley
33:31 They come - As if they were really the people of God. They sit - So we find the elders of Judah, Ezek 8:1, so the disciples of the rabbis sat at their feet.
Robert Jamieson, A. R. Fausset and David Brown
33:31 as the people cometh--that is, in crowds, as disciples flock to their teacher.
sit before thee--on lower seats at thy feet, according to the Jewish custom of pupils (Deut 33:3; 4Kings 4:38; Lk 10:39; Acts 22:3).
as my people--though they are not.
hear . . . not do-- (Mt 13:20-21; Jas 1:23-24).
they show much love--literally, "make love," that is, act the part of lovers. Profess love to the Lord (Mt 7:21). GESENIUS translates, according to Arabic idiom, "They do the delights of God," that is, all that is agreeable to God. Vulgate translates, "They turn thy words into a song of their mouths."
heart goeth after . . . covetousness--the grand rival to the love of God; therefore called "idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's affection from the Creator to the creature (Mt 13:22; Eph 5:5; Ti1 6:10).
33:3133:31: Եւ արդ՝ գա՛ն առ քեզ որպէս ժողովեալք ՚ի ժողովուրդ. եւ նստին առաջի քոյ ժողովուրդն իմ, լսել զբանս քո՝ եւ ո՛չ առնեն զնոսա. զի ստութի՛ւն է ՚ի բերանս նոցա, եւ զհետ պղծութեան իւրեանց գնան սիրտք իւրեանց[12836]։ [12836] Ոմանք. Լսեն զբանս քո, եւ ոչ առնեն զնա... գնան սիրտք նոցա. կամ՝ սրտիւք իւրեանց։
31 Հիմա գալիս են քեզ մօտ, ինչպէս ժողովուրդն է հաւաքւում. եւ իմ ժողովուրդը նստելու է քո առաջ, լսելու է քո խօսքերը, սակայն չի կատարելու դրանք, որովհետեւ նրանց բերաններում ստութիւնն է, եւ նրանց սրտերն իրենց պղծութեանն են հետեւում:
31 Անոնք ժողովուրդին գալուն պէս քեզի կու գան ու քու առջեւդ իմ ժողովուրդիս պէս կը նստին եւ քու խօսքերդ կը լսեն, բայց զանոնք չեն կատարեր. վասն զի անոնք իրենց բերնովը կը ձեւացնեն թէ համաձայն են, բայց սրտերնին իրենց ագահութեանը ետեւէն կ’երթան։
Եւ արդ գան առ քեզ որպէս [734]ժողովեալք ի ժողովուրդ, եւ նստին առաջի քո`` ժողովուրդն իմ լսել զբանս քո, եւ ոչ առնեն զնոսա. զի [735]ստութիւն է ի բերանս նոցա, եւ զհետ պղծութեան իւրեանց գնան սիրտք իւրեանց:

33:31: Եւ արդ՝ գա՛ն առ քեզ որպէս ժողովեալք ՚ի ժողովուրդ. եւ նստին առաջի քոյ ժողովուրդն իմ, լսել զբանս քո՝ եւ ո՛չ առնեն զնոսա. զի ստութի՛ւն է ՚ի բերանս նոցա, եւ զհետ պղծութեան իւրեանց գնան սիրտք իւրեանց[12836]։
[12836] Ոմանք. Լսեն զբանս քո, եւ ոչ առնեն զնա... գնան սիրտք նոցա. կամ՝ սրտիւք իւրեանց։
31 Հիմա գալիս են քեզ մօտ, ինչպէս ժողովուրդն է հաւաքւում. եւ իմ ժողովուրդը նստելու է քո առաջ, լսելու է քո խօսքերը, սակայն չի կատարելու դրանք, որովհետեւ նրանց բերաններում ստութիւնն է, եւ նրանց սրտերն իրենց պղծութեանն են հետեւում:
31 Անոնք ժողովուրդին գալուն պէս քեզի կու գան ու քու առջեւդ իմ ժողովուրդիս պէս կը նստին եւ քու խօսքերդ կը լսեն, բայց զանոնք չեն կատարեր. վասն զի անոնք իրենց բերնովը կը ձեւացնեն թէ համաձայն են, բայց սրտերնին իրենց ագահութեանը ետեւէն կ’երթան։
zohrab-1805▾ eastern-1994▾ western am▾
33:3133:31 И они приходят к тебе, как на народное сходбище, и садится перед лицем твоим народ Мой, и слушают слова твои, но не исполняют их; ибо они в устах своих делают из этого забаву, сердце их увлекается за корыстью их.
33:33 καὶ και and; even ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever ἔλθῃ ερχομαι come; go ἐροῦσιν ερεω.1 state; mentioned ἰδοὺ ιδου see!; here I am ἥκει ηκω here καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that προφήτης προφητης prophet ἦν ειμι be ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him
33:32 וְ wᵊ וְ and הִנְּךָ֤ hinnᵊḵˈā הִנֵּה behold לָהֶם֙ lāhˌem לְ to כְּ kᵊ כְּ as שִׁ֣יר šˈîr שִׁיר song עֲגָבִ֔ים ʕᵃḡāvˈîm עֲגָבָה desire יְפֵ֥ה yᵊfˌē יָפֶה beautiful קֹ֖ול qˌôl קֹול sound וּ û וְ and מֵטִ֣ב mēṭˈiv יטב be good נַגֵּ֑ן naggˈēn נגן play harp וְ wᵊ וְ and שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֶ֔יךָ dᵊvārˈeʸḵā דָּבָר word וְ wᵊ וְ and עֹשִׂ֥ים ʕōśˌîm עשׂה make אֵינָ֖ם ʔênˌām אַיִן [NEG] אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
33:32. et es eis quasi carmen musicum quod suavi dulcique sono canitur et audient verba tua et non facient eaAnd thou art to them as a musical song which is sung with a sweet and agreeable voice: and they hear thy words, and do them not.
32. And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.
And they come unto thee as the people cometh, and they sit before thee [as] my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, [but] their heart goeth after their covetousness:

33:31 И они приходят к тебе, как на народное сходбище, и садится перед лицем твоим народ Мой, и слушают слова твои, но не исполняют их; ибо они в устах своих делают из этого забаву, сердце их увлекается за корыстью их.
33:33
καὶ και and; even
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
ἔλθῃ ερχομαι come; go
ἐροῦσιν ερεω.1 state; mentioned
ἰδοὺ ιδου see!; here I am
ἥκει ηκω here
καὶ και and; even
γνώσονται γινωσκω know
ὅτι οτι since; that
προφήτης προφητης prophet
ἦν ειμι be
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
33:32
וְ wᵊ וְ and
הִנְּךָ֤ hinnᵊḵˈā הִנֵּה behold
לָהֶם֙ lāhˌem לְ to
כְּ kᵊ כְּ as
שִׁ֣יר šˈîr שִׁיר song
עֲגָבִ֔ים ʕᵃḡāvˈîm עֲגָבָה desire
יְפֵ֥ה yᵊfˌē יָפֶה beautiful
קֹ֖ול qˌôl קֹול sound
וּ û וְ and
מֵטִ֣ב mēṭˈiv יטב be good
נַגֵּ֑ן naggˈēn נגן play harp
וְ wᵊ וְ and
שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֶ֔יךָ dᵊvārˈeʸḵā דָּבָר word
וְ wᵊ וְ and
עֹשִׂ֥ים ʕōśˌîm עשׂה make
אֵינָ֖ם ʔênˌām אַיִן [NEG]
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
33:32. et es eis quasi carmen musicum quod suavi dulcique sono canitur et audient verba tua et non facient ea
And thou art to them as a musical song which is sung with a sweet and agreeable voice: and they hear thy words, and do them not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32. “Забавный певец” - евр. шир агавим, соб. песнь любви, наиболее приятная, небезызвестная евреям (Песн; Ис V). LXX общее: “глас пЕснивца”, #966;wnh yalthrion, Вульг. carmen musicum. — «С приятным голосом и хорошо играющий» — редкое и особенно восхитительное соединение: природного голоса и хорошей музыки; слав. «сладкогласного благосличнаго» (euarmostou) - с хорошим голосом и хорошей постановкой его. Пророк, следовательно, слыл неплохим оратором. Кроме своих риторических красот, речи пророка стали для народа приятной музыкой и по своему утешительному содержанию. - “Слушают слова твои” - рефрен; ст. 31.
Adam Clarke: Commentary on the Bible - 1831
33:32: As a very lovely song - They admired the fine voice and correct delivery of the prophet; this was their religion, and this is the whole of the religion of thousands to the present day; for never were itching ears so multiplied as now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:32: of one: Mar 4:16, Mar 4:17, Mar 6:20; Joh 5:35
a pleasant voice: Heb. a song of loves
John Gill
33:32 And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice,.... Whose voice, and the music of it, are regarded, and not the matter of the song, but the manner in which it is sung; so these people did not so much attend to what the prophet said as the manner of his delivery; they were delighted with the harmony of his voice, the eloquence of his speech, the propriety of his expressions, the eloquence and aptness of his diction, and the cadency of his words, and not with the excellent doctrines he delivered; they were affected and pleased no otherwise than if they had been at a concert of music; or had been entertained by one that understood not only vocal music, but could "play well on an instrument" at the same time, and make both agree together; which yields much pleasure to lovers of music. The Gospel is a lovely song indeed; "a song of loves" (o), as it may be rendered; of the love of God, and of the love of Christ; and the voice of a Gospel minister is a pleasant charming voice to those that understand it, but to others it is a voice, and nothing else; they may be delighted with his accents, but not with his matter: for they hear thy words, but they do them not; which is repeated, that it might be observed.
(o) "sicut canticum astorum", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
33:32 very lovely song--literally, a "song of loves": a lover's song. They praise thy eloquence, but care not for the subject of it as a real and personal thing; just as many do in the modern church [JEROME].
play well on an instrument--Hebrew singers accompanied the "voice" with the harp.
33:3233:32: Եւ դու լինիցիս նոցա իբրեւ զձայն երգոյ քաղցրաբարբառ յօրինելոյ. եւ լուիցեն զբանս քո՝ եւ ո՛չ արասցեն[12837]։ [12837] Բազումք. Իբրեւ զձայն երգոց։
32 Դու նրանց համար կը լինես ինչպէս քաղցրաբարբառ յօրինուած երգի ձայն. կը լսեն խօսքերդ, բայց չեն կատարի:
32 Ահա դուն անոնց՝ քաղցրաձայն ու հմուտ նուագածուի մը ախորժելի երգին պէս ես, որոնք քու խօսքերդ կը լսեն, բայց զանոնք չեն գործադրեր։
Եւ դու լինիցիս`` նոցա իբրեւ զձայն երգոյ քաղցրաբարբառ յօրինելոյ, եւ [736]լուիցեն զբանս քո եւ ոչ արասցեն:

33:32: Եւ դու լինիցիս նոցա իբրեւ զձայն երգոյ քաղցրաբարբառ յօրինելոյ. եւ լուիցեն զբանս քո՝ եւ ո՛չ արասցեն[12837]։
[12837] Բազումք. Իբրեւ զձայն երգոց։
32 Դու նրանց համար կը լինես ինչպէս քաղցրաբարբառ յօրինուած երգի ձայն. կը լսեն խօսքերդ, բայց չեն կատարի:
32 Ահա դուն անոնց՝ քաղցրաձայն ու հմուտ նուագածուի մը ախորժելի երգին պէս ես, որոնք քու խօսքերդ կը լսեն, բայց զանոնք չեն գործադրեր։
zohrab-1805▾ eastern-1994▾ western am▾
33:3233:32 И вот, ты для них как забавный певец с приятным голосом и хорошо играющий; они слушают слова твои, но не исполняют их.
33:33 וּ û וְ and בְ vᵊ בְּ in בֹאָ֑הּ vōʔˈāh בוא come הִנֵּ֣ה hinnˈē הִנֵּה behold בָאָ֔ה vāʔˈā בוא come וְ wᵊ וְ and יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know כִּ֥י kˌî כִּי that נָבִ֖יא nāvˌî נָבִיא prophet הָיָ֥ה hāyˌā היה be בְ vᵊ בְּ in תֹוכָֽם׃ ס ṯôḵˈām . s תָּוֶךְ midst
33:33. et cum venerit quod praedictum est ecce enim venit tunc scient quod prophetes fuerit inter eosAnd when that which was foretold shall come to pass, for behold it is coming, then shall they know that a prophet hath been among them.
33. And when this cometh to pass, ( behold, it cometh,) then shall they know that a prophet hath been among them.
And, lo, thou [art] unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not:

33:32 И вот, ты для них как забавный певец с приятным голосом и хорошо играющий; они слушают слова твои, но не исполняют их.
33:33
וּ û וְ and
בְ vᵊ בְּ in
בֹאָ֑הּ vōʔˈāh בוא come
הִנֵּ֣ה hinnˈē הִנֵּה behold
בָאָ֔ה vāʔˈā בוא come
וְ wᵊ וְ and
יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know
כִּ֥י kˌî כִּי that
נָבִ֖יא nāvˌî נָבִיא prophet
הָיָ֥ה hāyˌā היה be
בְ vᵊ בְּ in
תֹוכָֽם׃ ס ṯôḵˈām . s תָּוֶךְ midst
33:33. et cum venerit quod praedictum est ecce enim venit tunc scient quod prophetes fuerit inter eos
And when that which was foretold shall come to pass, for behold it is coming, then shall they know that a prophet hath been among them.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
33. Когда сбудутся предсказания и последних очистительных судов Божиих над Израилем (см. объяснение ст. 3), как сбылось предсказание о падении царства, тогда пророк станет для народа тем, чем должен быть пророк - высшим нравственным авторитетом. Но и теперь обещание Божие пророку II:5: было близко к полному осуществлению.
Adam Clarke: Commentary on the Bible - 1831
33:33: When this cometh to pass - then shall they know that a prophet hath been among them - What I have predicted, (and it is even now at the doors), then they will be convinced that there was a prophet among them, by whose ministry they did not profit as they ought.
Albert Barnes: Notes on the Bible - 1834
33:33
And when this - But when this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:33: when: Sa1 3:19, Sa1 3:20; Jer 28:9
shall: Eze 2:5; Kg2 5:8; Luk 10:11
John Gill
33:33 And when this cometh to pass,.... The prophecy before delivered out, concerning the desolations in the land of Israel, by the sword, pestilence, and wild beasts:
lo, it will come; whatever is predicted by the Lord; in the mouth of his prophets, certainly comes to pass: then shall they know that a prophet hath been among them; and acknowledge it; and particularly that Ezekiel was one, a true prophet of the Lord, by the exact accomplishment of his predictions.
Robert Jamieson, A. R. Fausset and David Brown
33:33 when this cometh to pass--when My predictions are verified.
lo, it will come--rather, "lo it is come" (see Ezek 33:22).
know--experimentally, and to their cost.
Having in the thirty-third chapter laid down repentance as the necessary preliminary to happier times for the people, He now promises the removal of the false shepherds as preparatory to the raising up of the Good Shepherd.
33:3333:33: Եւ յորժամ գայցէ՝ ասասցեն, թէ ահա՛ւասիկ եհաս. եւ ծանիցեն թէ մարգարէութիւն գո՛յ ՚ի մէջ նոցա[12838]։[12838] Ոմանք. Գայցեն ասասցեն ահաւասիկ... թէ մարգարէ գոյ ՚ի մէջ նոցա։
33 Իսկ երբ օրը գայ, ու ասեն՝ “Ահա հասել է”, կ’իմանան, որ մարգարէ կար իրենց մէջ»:
33 Սակայն երբ ասիկա ըլլայ (եւ պիտի ըլլայ), այն ատեն պիտի գիտնան թէ իրենց մէջ մարգարէ մը կար»։
Եւ յորժամ գայցէ, (ասասցեն, թէ` Ահաւասիկ եհաս,) ծանիցեն թէ մարգարէ գոյ ի մէջ նոցա:

33:33: Եւ յորժամ գայցէ՝ ասասցեն, թէ ահա՛ւասիկ եհաս. եւ ծանիցեն թէ մարգարէութիւն գո՛յ ՚ի մէջ նոցա[12838]։
[12838] Ոմանք. Գայցեն ասասցեն ահաւասիկ... թէ մարգարէ գոյ ՚ի մէջ նոցա։
33 Իսկ երբ օրը գայ, ու ասեն՝ “Ահա հասել է”, կ’իմանան, որ մարգարէ կար իրենց մէջ»:
33 Սակայն երբ ասիկա ըլլայ (եւ պիտի ըլլայ), այն ատեն պիտի գիտնան թէ իրենց մէջ մարգարէ մը կար»։
zohrab-1805▾ eastern-1994▾ western am▾
33:3333:33 Но когда сбудется, вот, уже и сбывается, тогда узнают, что среди них был пророк.
And when this cometh to pass, ( lo, it will come,) then shall they know that a prophet hath been among them:

33:33 Но когда сбудется, вот, уже и сбывается, тогда узнают, что среди них был пророк.
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