Եզեկիէլ / Ezekiel - 4 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Пророк, которому запрещено говорить, должен в видимых образах (как бы жестами и мимикой) представить Иерусалим 1) осаждаемым, 2) голодающим и 3) завоевываемым. А так как бедствия осады продолжаются и в плену, который есть своего рода долголетняя осада народа, то в изображение первой входит и представление последнего. Каждый из указанных трех моментов выражен в особом символическом действии (последнее уже в V гл.), но между первым и вторым вставлено символическое изображение плена, так что всех символических действий 4, соответственно 4: небесным карам, обыкновенно постигающим грешников и как бы приходящим от 4: ветров земли (XIV:21; ср. объясн. 1, 5). Каждое следующее символическое действие описано и объяснено подробнее предыдущего, а к последнему (V:1-4) присоединено обстоятельное обоснование всех этих угроз (V:5-17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ezekiel was now among the captives in Babylon, but they there had Jerusalem still upon their hearts; the pious captives looked towards it with an eye of faith (as Daniel vi. 10), the presumptuous ones looked towards it with an eye of pride, and flattered themselves with a conceit that they should shortly return thither again; those that remained corresponded with the captives, and, it is likely, bouyed them up with hopes that all would be well yet, as long as Jerusalem was standing in its strength, and perhaps upbraided those with their folly who had surrendered at first; therefore, to take down this presumption, God gives the prophet, in this chapter, a very clear and affecting foresight of the besieging of Jerusalem by the Chaldean army and the calamities which would attend that siege. Two things are here represented to him in vision:-- I. The fortifications that should be raised against the city; this is signified by the prophet's laying siege to the portraiture of Jerusalem (ver. 1-3) and laying first on one side and then on the other side before it, ver. 4-8. II. The famine that should rage within the city; this is signified by his eating very coarse fare, and confining himself to a little of it, so long as this typical representation lasted, ver. 9-17.
Adam Clarke: Commentary on the Bible - 1831
Ezekiel delineates Jerusalem, and lays siege to it, as a type of the manner in which the Chaldean army should surround that city, Eze 4:1-3. The prophet commanded to lie on his left side three hundred and ninety days, and on his right side forty days, with the signification, Eze 4:4-8. The scanty and coarse provision allowed the prophet during his symbolical siege, consisting chiefly of the worst kinds of grain, and likewise ill-prepared, as he had only cow's dung for fuel, tended all to denote the scarcity of provision, fuel, and every necessary of life, which the Jews should experience during the siege of Jerusalem, Eze 4:9-17.
Albert Barnes: Notes on the Bible - 1834
4:0: In Ezek. 4-5, the coming siege of Jerusalem and the dispersion of its inhabitants is foretold under divers symbols. If the 5th year of Jehoiachins captivity be taken (as is most probable) for the year in which Ezekiel received this communication, it was a time at which such an event would, according to human calculation, have appeared improbable. It could scarcely have been expected that Zedekiah - the creature of the king of Babylon and ruling by his authority in the place of Jehoiachin - would have been so infatuated as to provoke the anger of the powerful Nebuchadnezzar. It is indeed to infatuation that the sacred historian ascribes the act Kg2 24:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 4:1, Under the type of a siege is shewn the time from the defection of Jeroboam to the captivity; Eze 4:9, By the provision of the siege, is shewn the hardness of the famine.
Carl Friedrich Keil and Franz Delitzsch
1-3
John Gill
INTRODUCTION TO EZEKIEL 4
This chapter contains a prophecy of the siege of Jerusalem, and of the famine that attended it. The siege is described by a portrait of the city of Jerusalem on a tile, laid before the prophet, Ezek 4:1; by each of the actions, representing a siege of it, as building a fort, casting a mount, and setting a camp and battering rams against it, and an iron pan for a wall, between the prophet, the besieger, and the city, Ezek 4:2; by his gesture, lying first on his left side for the space of three hundred ninety days, and then on his right side for the space of forty days, pointing at the time when the city should be taken, Ezek 4:4; and by setting his face to the siege, and uncovering his arm, and prophesying, Ezek 4:7; and by bands being laid on him, so that he could not turn from one side to the other, till the siege was ended, Ezek 4:8; the famine is signified by bread the prophet was to make of various sorts of grain and seeds, baked with men's dung, and eaten by weight, with water drank by measure, which is applied unto the people; it is suggested that this would be fulfilled by the children of Israel's eating defiled bread among the Gentiles, Ezek 4:9; but upon the prophet's concern about eating anything forbidden by the law, which he had never done, cow's dung is allowed instead of men's, to prepare the bread with, Ezek 4:14; and the chapter is concluded with a resolution to bring a severe famine on them, to their great astonishment, and with which they should be consumed for their iniquity, Ezek 4:16.
4:14:1: Եւ դո՛ւ որդի մարդոյ, ա՛ռ դու քեզ աղիւս մի, եւ դիցես զնա առաջի երեսաց քոց. եւ նկարեսցես ՚ի նմա զքաղաքն Երուսաղեմի[12345]. [12345] Օրինակ մի. Առ քեզ ինքեան աղիւս մի։ Բազումք. Եւ նկարեսցես ՚ի նա զքաղաքն Երուսաղէմ։
1 «Դո՛ւ էլ, մարդո՛ւ որդի, քեզ համար մի աղի՛ւս առ, այն դի՛ր քո առաջ: Դրա վրայ կը նկարես Երուսաղէմ քաղաքը,
4 «Եւ դո՛ւն, որդի՛ մարդոյ, քեզի աղիւս մը ա՛ռ ու զանիկա առջեւդ դի՛ր։ Անոր վրայ քաղաք մը, այսինքն Երուսաղէմը, նկարէ՛։
Եւ դու, որդի մարդոյ, առ դու քեզ աղիւս մի, եւ դիցես զնա առաջի երեսաց քոց. եւ նկարեսցես ի նմա զքաղաքն Երուսաղէմ:

4:1: Եւ դո՛ւ որդի մարդոյ, ա՛ռ դու քեզ աղիւս մի, եւ դիցես զնա առաջի երեսաց քոց. եւ նկարեսցես ՚ի նմա զքաղաքն Երուսաղեմի[12345].
[12345] Օրինակ մի. Առ քեզ ինքեան աղիւս մի։ Բազումք. Եւ նկարեսցես ՚ի նա զքաղաքն Երուսաղէմ։
1 «Դո՛ւ էլ, մարդո՛ւ որդի, քեզ համար մի աղի՛ւս առ, այն դի՛ր քո առաջ: Դրա վրայ կը նկարես Երուսաղէմ քաղաքը,
4 «Եւ դո՛ւն, որդի՛ մարդոյ, քեզի աղիւս մը ա՛ռ ու զանիկա առջեւդ դի՛ր։ Անոր վրայ քաղաք մը, այսինքն Երուսաղէմը, նկարէ՛։
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4:14:1 И ты, сын человеческий, возьми себе кирпич и положи его перед собою, и начертай на нем город Иерусалим;
4:1 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself πλίνθον πλινθος and; even θήσεις τιθημι put; make αὐτὴν αυτος he; him πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your καὶ και and; even διαγράψεις διαγραφω in; on αὐτὴν αυτος he; him πόλιν πολις city τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem
4:1 וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָם֙ ʔāḏˌām אָדָם human, mankind קַח־ qaḥ- לקח take לְךָ֣ lᵊḵˈā לְ to לְבֵנָ֔ה lᵊvēnˈā לְבֵנָה brick וְ wᵊ וְ and נָתַתָּ֥ה nāṯattˌā נתן give אֹותָ֖הּ ʔôṯˌāh אֵת [object marker] לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וְ wᵊ וְ and חַקֹּותָ֥ ḥaqqôṯˌā חקק engrave עָלֶ֛יהָ ʕālˈeʸhā עַל upon עִ֖יר ʕˌîr עִיר town אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
4:1. et tu fili hominis sume tibi laterem et pones eum coram te et describes in eo civitatem HierusalemAnd thou, O son of man, take thee a tile, and lay it before thee: and draw upon it the plan of the city of Jerusalem.
1. Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it a city, even Jerusalem:
4:1. “And as for you, son of man, take up for yourself a tablet, and you shall set it before you. And you shall draw upon it the city of Jerusalem.
4:1. Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, [even] Jerusalem:
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, [even] Jerusalem:

4:1 И ты, сын человеческий, возьми себе кирпич и положи его перед собою, и начертай на нем город Иерусалим;
4:1
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
πλίνθον πλινθος and; even
θήσεις τιθημι put; make
αὐτὴν αυτος he; him
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
διαγράψεις διαγραφω in; on
αὐτὴν αυτος he; him
πόλιν πολις city
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
4:1
וְ wᵊ וְ and
אַתָּ֤ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָם֙ ʔāḏˌām אָדָם human, mankind
קַח־ qaḥ- לקח take
לְךָ֣ lᵊḵˈā לְ to
לְבֵנָ֔ה lᵊvēnˈā לְבֵנָה brick
וְ wᵊ וְ and
נָתַתָּ֥ה nāṯattˌā נתן give
אֹותָ֖הּ ʔôṯˌāh אֵת [object marker]
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
חַקֹּותָ֥ ḥaqqôṯˌā חקק engrave
עָלֶ֛יהָ ʕālˈeʸhā עַל upon
עִ֖יר ʕˌîr עִיר town
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
4:1. et tu fili hominis sume tibi laterem et pones eum coram te et describes in eo civitatem Hierusalem
And thou, O son of man, take thee a tile, and lay it before thee: and draw upon it the plan of the city of Jerusalem.
4:1. “And as for you, son of man, take up for yourself a tablet, and you shall set it before you. And you shall draw upon it the city of Jerusalem.
4:1. Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, [even] Jerusalem:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. “И ты, сын человеческий”. Продолжение речи Божией в III гл., след., символические действия пророку велено совершить во время подобного ховарскому явления ему Бога в Тел-Авивской равнине, которое последовало вскоре (см. обьясн. III:22) после Ховарского видения, вероятно в том же году. Если бы повеление совершить эти символические действия дано было в другой раз, а не тогда, было бы прибавлено в начале IV главы, как в VI и VII гл.: “и было ко мне слово Господне”. Но самое видение Славы Господней могло и не продолжаться во все время настоящего откровения, которому не было надобности быть более, чем внутренним. Таким образом, изображавшие осаду и взятие Иерусалима символические действия совершены были пророком на 4: года ранее самих событий, - промежуток времени, за который их естественным путем предвидеть нельзя было, ибо только в 4: год своего царствования (за год до призвания Иезекииля и его символических действий) Седекия вступил в союз с Навуходоносором, в 7: году изменил ему, а в 9: началась осада Иерусалима, тянувшаяся 2: года. - Кирпичи в Ассирии и Вавилоне употреблялись не только для построек (для которых там они были исключительным материалом), но и для письма: открыты целые библиотеки, написанные клинообразными знаками на таких кирпичах или глиняных плитках. Писали на сырых плитках, а потом засушивали. Наиболее интересные памятники ассирийской цивилизации дошли до нас на глине. Рисунки на кирпичах тоже дошли до нас; Британский музей владеет несколькими такими экземплярами, открытыми в Нимруде. Настоящее символическое действие Иезекииля могло заключать в себе и такую мысль, что когда-то осада Иерусалима будет записана на вавилонских плитках. Но едва ли в данном случае пророк воспользовался плиткой, хотя Симмах ставит plinqion, а LXX с тою же целью plinqoV придают здесь женский род. Обыкновенный кирпич и скорее мог быть под рукою, и более годился для цели по своей величине: кирпичи вавилонских стен были 1: ф. х 5: д. х 5: д. - “Начертай (букв. “выгравируй”) на нем город Иерусалим, “весь, каким он остался в верной памяти пророка” (Трошон); буквально: “Иерусалим, город”.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Thou also, son of man, take thee a tile, and lay it before thee, and portray upon it the city, even Jerusalem: 2 And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. 3 Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. 4 Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. 5 For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. 6 And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. 7 Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. 8 And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.
The prophet is here ordered to represent to himself and others by signs which would be proper and powerful to strike the fancy and to affect the mind, the siege of Jerusalem; and this amounted to a prediction.
I. He was ordered to engrave a draught of Jerusalem upon a tile, v. 1. It was Jerusalem's honour that while she kept her integrity God had graven her upon the palms of his hands (Isa. xlix. 16), and the names of the tribes were engraven in precious stones on the breast-plate of the high priest; but, now that the faithful city has become a harlot, a worthless brittle tile or brick is thought good enough to portray it upon. This the prophet must lay before him, that the eye may affect the heart.
II. He was ordered to build little forts against this portraiture of the city, resembling the batteries raised by the besiegers, v. 2. Between the city that was besieged and himself that was the besieger he was to set up an iron pan, as an iron wall, v. 3. This represented the inflexible resolution of both sides; the Chaldeans resolved, whatever it cost them, that they would make themselves masters of the city and would never quit it till they had conquered it; on the other side, the Jews resolved never to capitulate, but to hold out to the last extremity.
III. He was ordered to lie upon his side before it, as it were to surround it, representing the Chaldean army lying before it to block it up, to keep the meat from going in and the mouths from going out. He was to lie on his left side 390 days (v. 5), about thirteen months; the siege of Jerusalem is computed to last eighteen months (Jer. lii. 4-6), but if we deduct from that five months' interval, when the besiegers withdrew upon the approach of Pharaoh's army (Jer. xxxvii. 5-8), the number of the days of the close siege will be 390. Yet that also had another signification. The 390 days, according to the prophetic dialect, signified 390 years; and, when the prophet lies so many days on his side, he bears the guilt of that iniquity which the house of Israel, the ten tribes, had borne 390 years, reckoning from their first apostasy under Jeroboam to the destruction of Jerusalem, which completed the ruin of those small remains of them that had incorporated with Judah. He is then to lie forty days upon his right side, and so long to bear the iniquity of the house of Judah, the kingdom of the two tribes, because the measure-filling sins of that people were those which they were guilty of during the last forty years before their captivity, since the thirteenth year of Josiah, when Jeremiah began to prophesy (Jer. i. 1, 2), or, as some reckon it, since the eighteenth, when the book of the law was found and the people renewed their covenant with God. When they persisted in their impieties and idolatries, notwithstanding they had such a prophet and such a prince, and were brought into the bond of such a covenant, what could be expected but ruin without remedy? Judah, that had such helps and advantages for reformation, fills the measure of its iniquity in less time than Israel does. Now we are not to think that the prophet lay constantly night and day upon his side, but every day, for so many days together, at a certain time of the day, when he received visits, and company came in, he was found lying 390 days on his left side and forty days on his right side before his portraiture of Jerusalem, which all that saw might easily understand to mean the close besieging of that city, and people would be flocking in daily, some for curiosity and some for conscience, at the hour appointed, to see it and to take their different remarks upon it. His being found constantly on the same side, as if bands were laid upon him (as indeed they were by the divine command), so that he could not turn himself from one side to another till he had ended the days of the siege, did plainly represent the close and constant continuance of the besiegers about the city during that number of days, till they had gained their point.
IV. He was ordered to prosecute the siege with vigour (v. 7): Thou shalt set thy face towards the siege of Jerusalem, as wholly intent upon it and resolved to carry it; so the Chaldeans would be, and neither bribed nor forced to withdraw from it. Nebuchadnezzar's indignation at Zedekiah's treachery in breaking his league with him made him very furious in pushing on this siege, that he might chastise the insolence of that faithless prince and people; and his army promised themselves a rich booty of that pompous city; so that both set their faces against it, for they were very resolute. Nor were they less active and industrious, exerting themselves to the utmost in all the operations of the siege, which the prophet was to represent by the uncovering of his arm, or, as some read it, the stretching out of his arm, as it were to deal blows about without mercy. When God is about to do some great work he is said to make bare his arm, Isa. lii. 10. In short, The Chaldeans will go about their business, and go on in it, as men in earnest, who resolve to go through with it. Now, 1. This is intended to be a sign to the house of Israel (v. 3), both to those in Babylon, who were eye-witnesses of what the prophet did, and to those also who remained in their own land, who would hear the report of it. The prophet was dumb and could not speak (ch. iii. 26); but as his silence had a voice, and upbraided the people with their deafness, so even then God left not himself without witness, but ordered him to make signs, as dumb men are accustomed to do, and as Zacharias did when he was dumb, and by them to make known his mind (that is, the mind of God) to the people. And thus likewise the people were upbraided with their stupidity and dulness, that they were not capable of being taught as men of sense are, by words, but must be taught as children are, by pictures, or as deaf men are, by signs. Or, perhaps, they are hereby upbraided with their malice against the prophet. Had he spoken in words at length what was signified by these figures, they would have entangled him in his talk, would have indicted him for treasonable expressions, for they knew how to make a man an offender for a word (Isa. xxix. 21), to avoid which he is ordered to make use of signs. Or the prophet made use of signs for the same reason that Christ made use of parables, that hearing they might hear and not understand, and seeing they might see and not perceive, Matt. xiii. 14, 15. They would not understand what was plain, and therefore shall be taught by that which is difficult; and herein the Lord was righteous. 2. Thus the prophet prophesies against Jerusalem (v. 7); and there were those who not only understood it so, but were the more affected with it by its being so represented, for images to the eye commonly make deeper impressions upon the mind than words can, and for this reason sacraments are instituted to represent divine things, that we might see and believe, might see and be affected with those things; and we may expect this benefit by them, and a blessing to go along with them, while (as the prophet here) we make use only of such signs as God himself has expressly appointed, which, we must conclude, are the fittest. Note, The power of imagination, if it be rightly used, and kept under the direction and correction of reason and faith, may be of good use to kindle and excite pious and devout affections, as it was here to Ezekiel and his attendants. "Methinks I see so and so, myself dying, time expiring, the world on fire, the dead rising, the great tribunal set, and the like, may have an exceedingly good influence upon us: for fancy is like fire, a good servant, but a bad master." 3. This whole transaction has that in it which the prophet might, with a good colour of reason, have hesitated at and excepted against, and yet, in obedience to God's command, and in execution of his office, he did it according to order. (1.) It seemed childish and ludicrous, and beneath his gravity, and there were those that would ridicule him for it; but he knew the divine appointment put honour enough upon that which otherwise seemed mean to save his reputation in the doing of it. (2.) It was toilsome and tiresome to do as he did; but our ease as well as our credit must be sacrificed to our duty, and we must never call God's service in any instance of it a hard service. (3.) It could not but be very much against the grain with him to appear thus against Jerusalem, the city of God, the holy city, to act as an enemy against a place to which he was so good a friend; but he is a prophet, and must follow his instructions, not his affections, and must plainly preach the ruin of a sinful place, though its welfare is what he passionately desires and earnestly prays for. 4. All this that the prophet sets before the children of his people concerning the destruction of Jerusalem is designed to bring them to repentance, by showing them sin, the provoking cause of this destruction, sin the ruin of that once flourishing city, than which surely nothing could be more effectual to make them hate sin and turn from it; while he thus in lively colours describes the calamity with a great deal of pain and uneasiness to himself, he is bearing the iniquity of Israel and Judah. "Look here" (says he) "and see what work sin makes, what an evil and bitter thing it is to depart form God; this comes of sin, your sins and the sin of your fathers; let that therefore be the daily matter of your sorrow and shame now in your captivity, that you may make your peace with God and he may return in mercy to you." But observe, It is a day of punishment for a year of sin: I have appointed thee each day for a year. The siege is a calamity of 390 days, in which God reckons for the iniquity of 390 years; justly therefore d they acknowledge that God had punished them less than their iniquity deserved, Ezra ix. 13. But let impenitent sinners know that, though now God is long-suffering towards them, in the other world there is an everlasting punishment. When God laid bands upon the prophet, it was to show them how they were bound with the cords of their own transgression (Lam. i. 14), and therefore they were now holden in the cords of affliction. But we may well think of the prophet's case with compassion, when God laid upon him the bands of duty, as he does on all his ministers (1 Cor. ix. 16, Necessity is laid upon me, and woe unto me if I preach not the gospel); and yet men laid upon him bonds of restraint (ch. iii. 25); but under both it is satisfaction enough that they are serving the interests of God's kingdom among men.
Adam Clarke: Commentary on the Bible - 1831
4:1: Take thee a tile - A tile, such as we use in covering houses, will give us but a very inadequate notion of those used anciently; and also appear very insufficient for the figures which the prophet was commanded to pourtray on it. A brick is most undoubtedly meant; yet, even the larger dimensions here, as to thickness, will not help us through the difficulty, unless we have recourse to the ancients, who have spoken of the dimensions of the bricks commonly used in building. Palladius, De Re Rustica, lib. 6 c. 12, is very particular on this subject: - Sint vero lateres longitudine pedum duorum, latitudine unius, altitudine quatuor unciarum. "Let the bricks be two feet long, one foot broad, and four inches thick." Edit. Gesner, vol. 3 p. 144. On such a surface as this the whole siege might be easily pourtrayed. There are some brick-bats before me which were brought from the ruins of ancient Babylon, which have been made of clay and straw kneaded together and baked in the sun; one has been more than four inches thick, and on one side it is deeply impressed with characters; others are smaller, well made, and finely impressed on one side with Persepolitan characters. These have been for inside or ornamental work; to such bricks the prophet most probably alludes.
But the tempered clay out of which the bricks were made might be meant here; of this substance he might spread out a sufficient quantity to receive all his figures. The figures were
1. Jerusalem.
2. A fort.
3. A mount.
4. The camp of the enemy.
5. Battering rams, and such like engines, round about.
6. A wall round about the city, between it and the besieging army.
Albert Barnes: Notes on the Bible - 1834
4:1: A tile - Rather, a brick. Sun-dried or kiln-burned bricks were from very early times used for building walls throughout the plain of Mesopotamia. The bricks of Nineveh and Babylon are sometimes stamped with what appears to be the device of the king in whose reign they were made, and often covered with a kind of enamel on which various scenes are portrayed. Among the subjects depicted on such bricks discovered at Nimroud are castles and forts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: take: Ezek. 5:1-17, Eze 12:3-16; Sa1 15:27, Sa1 15:28; Kg1 11:30, Kg1 11:31; Isa 20:2-4; Jer 13:1-14, Jer 18:2-12, Jer 19:1-15, Jer 25:15-38, Jer 27:2-22; Hos 1:2-9, Hos 3:1-5; Hos 12:10
a tile: לבנה [Strong's H3843], levainah generally denotes a brick, and Palladius informs us that the bricks in common use among the ancients were "two feet long, one foot broad, and four inches thick;" and on such a surface the whole siege might be easily pourtrayed. Perhaps, however, it may here denote a flat tile, like a Roman brick, which were commonly used for tablets, as we learn from Pliny, Hist. Nat. 1. vii. c. 57.
even: Jer 6:6, Jer 32:31; Amo 3:2
John Gill
4:1 Thou also, son of man, take thee a tile,.... Or "brick" (z). The Targum renders it, a "stone"; but a tile or brick, especially one that is not dried and burned, but green, is more fit to cut in it the figure of a city. Some think that this was ordered because cities are built of brick; or to show the weakness of the city of Jerusalem, how easily it might be demolished; and Jerom thinks there was some design to lead the Jews to reflect upon their making bricks in Egypt, and their hard service there; though perhaps the truer reason may be, because the Babylonians had been used to write upon tiles. Epigenes (a) says they had celestial observations of a long course of years, written on tiles; hence the prophet is bid to describe Jerusalem on one, which was to be destroyed by the king of Babylon;
and lay it before thee: as persons do, who are about to draw a picture, make a portrait, or engrave the form of anything they intend:
and portray upon it the city; even Jerusalem; or engrave upon it, by making incisions on it, and so describing the form and figure of the city of Jerusalem.
(z) "laterem", V. L. Pagninus, Montanus, Junius & Tremellius, Polanus. Piscator. (a) Apud Plin. Nat. Hist. l. 7. c. 56.
John Wesley
4:1 Portray - Draw a map of Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
4:1 SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
tile--a sun-dried brick, such as are found in Babylon, covered with cuneiform inscriptions, often two feet long and one foot broad.
4:24:2: եւ տացես շուրջ զնովաւ պաշարումն. եւ շինեսցես շուրջ զնովաւ մարտկոցս. եւ պատեսցես շուրջ զնովաւ պատնէշ. եւ տացես շուրջ զնովաւ բանա՛կս, եւ ածցես շուրջ զնովաւ նետակա՛լս։
2 շուրջը կը հաստատես նրա պաշարումը: Նրա շուրջը մարտական աշտարակներ կը շինես, կը շրջապատես պատնէշներով, շուրջը բանակներ կը կանգնեցնես ու նետաձիգներ կը դնես չորս կողմը:
2 Անոր բոլորտիքը պաշարում դի՛ր եւ անոր դէմ մարտկոց շինէ՛ ու անոր դէմ պատնէշ կանգնեցո՛ւր եւ անոր դէմ բանակ կազմէ՛ ու անոր բոլորտիքը պատերազմական մեքենաներ* դի՛ր։
Եւ տացես շուրջ զնովաւ պաշարումն, եւ շինեսցես շուրջ զնովաւ մարտկոցս, եւ պատեսցես շուրջ զնովաւ պատնէշ, եւ տացես շուրջ զնովաւ բանակս, եւ ածցես շուրջ զնովաւ նետակալս:

4:2: եւ տացես շուրջ զնովաւ պաշարումն. եւ շինեսցես շուրջ զնովաւ մարտկոցս. եւ պատեսցես շուրջ զնովաւ պատնէշ. եւ տացես շուրջ զնովաւ բանա՛կս, եւ ածցես շուրջ զնովաւ նետակա՛լս։
2 շուրջը կը հաստատես նրա պաշարումը: Նրա շուրջը մարտական աշտարակներ կը շինես, կը շրջապատես պատնէշներով, շուրջը բանակներ կը կանգնեցնես ու նետաձիգներ կը դնես չորս կողմը:
2 Անոր բոլորտիքը պաշարում դի՛ր եւ անոր դէմ մարտկոց շինէ՛ ու անոր դէմ պատնէշ կանգնեցո՛ւր եւ անոր դէմ բանակ կազմէ՛ ու անոր բոլորտիքը պատերազմական մեքենաներ* դի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 и устрой осаду против него, и сделай укрепление против него, и насыпь вал вокруг него, и расположи стан против него, и расставь кругом против него стенобитные машины;
4:2 καὶ και and; even δώσεις διδωμι give; deposit ἐπ᾿ επι in; on αὐτὴν αυτος he; him περιοχὴν περιοχη content; enclosing καὶ και and; even οἰκοδομήσεις οικοδομεω build ἐπ᾿ επι in; on αὐτὴν αυτος he; him προμαχῶνας προμαχων and; even περιβαλεῖς περιβαλλω drape; clothe ἐπ᾿ επι in; on αὐτὴν αυτος he; him χάρακα χαραξ palisade καὶ και and; even δώσεις διδωμι give; deposit ἐπ᾿ επι in; on αὐτὴν αυτος he; him παρεμβολὰς παρεμβολη encampment; barracks καὶ και and; even τάξεις τασσω arrange; appoint τὰς ο the βελοστάσεις βελοστασις circling; in a circle
4:2 וְ wᵊ וְ and נָתַתָּ֨ה nāṯattˌā נתן give עָלֶ֜יהָ ʕālˈeʸhā עַל upon מָצֹ֗ור māṣˈôr מָצֹור siege וּ û וְ and בָנִ֤יתָ vānˈîṯā בנה build עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon דָּיֵ֔ק dāyˈēq דָּיֵק bulwark וְ wᵊ וְ and שָׁפַכְתָּ֥ šāfaḵtˌā שׁפך pour עָלֶ֖יהָ ʕālˌeʸhā עַל upon סֹֽלְלָ֑ה sˈōlᵊlˈā סֹלֲלָה rampart וְ wᵊ וְ and נָתַתָּ֨ה nāṯattˌā נתן give עָלֶ֧יהָ ʕālˈeʸhā עַל upon מַחֲנֹ֛ות maḥᵃnˈôṯ מַחֲנֶה camp וְ wᵊ וְ and שִׂים־ śîm- שׂים put עָלֶ֥יהָ ʕālˌeʸhā עַל upon כָּרִ֖ים kārˌîm כַּר ram סָבִֽיב׃ sāvˈîv סָבִיב surrounding
4:2. et ordinabis adversus eam obsidionem et aedificabis munitiones et conportabis aggerem et dabis contra eam castra et pones arietes in gyroAnd lay siege against it, and build forts, and cast up a mount, and set a camp against it, and place battering rams round about it.
2. and lay siege against it, and build forts against it, and cast up a mount against it; set camps also against it, and plant battering rams against it round about.
4:2. And you shall set up a blockade against it, and you shall build fortifications, and you shall put together a rampart, and you shall encamp opposite it, and you shall place battering rams around it.
4:2. And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set [battering] rams against it round about.
And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set [battering] rams against it round about:

4:2 и устрой осаду против него, и сделай укрепление против него, и насыпь вал вокруг него, и расположи стан против него, и расставь кругом против него стенобитные машины;
4:2
καὶ και and; even
δώσεις διδωμι give; deposit
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
περιοχὴν περιοχη content; enclosing
καὶ και and; even
οἰκοδομήσεις οικοδομεω build
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
προμαχῶνας προμαχων and; even
περιβαλεῖς περιβαλλω drape; clothe
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
χάρακα χαραξ palisade
καὶ και and; even
δώσεις διδωμι give; deposit
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
παρεμβολὰς παρεμβολη encampment; barracks
καὶ και and; even
τάξεις τασσω arrange; appoint
τὰς ο the
βελοστάσεις βελοστασις circling; in a circle
4:2
וְ wᵊ וְ and
נָתַתָּ֨ה nāṯattˌā נתן give
עָלֶ֜יהָ ʕālˈeʸhā עַל upon
מָצֹ֗ור māṣˈôr מָצֹור siege
וּ û וְ and
בָנִ֤יתָ vānˈîṯā בנה build
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
דָּיֵ֔ק dāyˈēq דָּיֵק bulwark
וְ wᵊ וְ and
שָׁפַכְתָּ֥ šāfaḵtˌā שׁפך pour
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
סֹֽלְלָ֑ה sˈōlᵊlˈā סֹלֲלָה rampart
וְ wᵊ וְ and
נָתַתָּ֨ה nāṯattˌā נתן give
עָלֶ֧יהָ ʕālˈeʸhā עַל upon
מַחֲנֹ֛ות maḥᵃnˈôṯ מַחֲנֶה camp
וְ wᵊ וְ and
שִׂים־ śîm- שׂים put
עָלֶ֥יהָ ʕālˌeʸhā עַל upon
כָּרִ֖ים kārˌîm כַּר ram
סָבִֽיב׃ sāvˈîv סָבִיב surrounding
4:2. et ordinabis adversus eam obsidionem et aedificabis munitiones et conportabis aggerem et dabis contra eam castra et pones arietes in gyro
And lay siege against it, and build forts, and cast up a mount, and set a camp against it, and place battering rams round about it.
4:2. And you shall set up a blockade against it, and you shall build fortifications, and you shall put together a rampart, and you shall encamp opposite it, and you shall place battering rams around it.
4:2. And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set [battering] rams against it round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “И устрой (вместо начерти, - общее выражение в роде XXXII:18; Иер I:10) осаду”, т. е. нарисуй совокупность всех осадных работ, которые далее подробно исчисляются. - “И cделай (букв. “построй”) укрепление”, евр. “дайек”, - неизвестное осадное сооружение древних, должно быть специально вавилонское, потому что упоминается только Иезекиилем (XIII:17; XXI:27; XXIV:8) и Иеремиею (XLII:4; 4: Цар XXV:1): или башня сторожевая, дозорная, для наблюдения с нее что делается в городе (ср. Ис XXXIX:3), или башня для метания камней в город, катапульта (если башня, то имя собирательное, потому что у Иеремии и 4: Цар при нем “вокруг”), или осадная стена, соответствующая нашей линии окопов для отражения вылазок, или осадный вал (от него вела к стене осаждаемого города насыпь, о которой далее речь). - “И насыпь вал”. Он насыпался не только из песку, но из камней, дерна, дерева; на нем помещались баллисты, и он служил прикрытием от неприятельских стрел. Греч. casaka (палисадник), слав. “острог”. Если под предыдущим словом разумеется вал, то под этим - насыпь, ведущая от вала и упирающаяся в городскую стену (ср. Иер VI, и XXXII:24; Ис XXVII:33). - “расположи стан”, букв. “станы”, мн. ч., лагери, потому что неприятельское войско расположилось кругом всего города не одним, а целым рядом лагерей; может быть, указание и на разноплеменность осаждающей армии (блаж. Иероним: “военные караулы”). - “И расставь стенобитные машины” букв., “бараны”, т. е. тараны (ср. Иез XXVI:9; Флавий, De bello judaico III, 7, 19). Открытия в Ассирии показывают, что эти орудия были известны там с глубокой древности: они изображены на барельефах во дворце Нимрода д. б. XII в. до Р. Х. (Layard, Nineveh, t. II, р. 868); изображения в Куюнджике во дворце Сеннахерима показывают, что при осаде одного города употреблялось не менее 7: таранов. - Вырезать все это на кирпиче было не легко; может быть пророк обозначил все лишь линиями и точками. С наставлением пророку относительно символического действия здесь незаметно переплетается предсказание о всех подробностях осады: в этих наставлениях нарисована настолько живая картина осады, что ее на камень мог бы перенести лишь очень искусный гравер.
Adam Clarke: Commentary on the Bible - 1831
4:2: Battering rams - כרים carim. This is the earliest account we have of this military engine. It was a long beam with a head of brass, like the head and horns of a ram, whence its name. It was hung by chains or ropes, between two beams, or three legs, so that it could admit of being drawn backward and forward some yards. Several stout men, by means of ropes, pulled it as far back as it could go, and then, suddenly letting it loose, it struck with great force against the wall which it was intended to batter and bring down. This machine was not known in the time of Homer, as in the siege of Troy there is not the slightest mention of such. And the first notice we have of it is here, where we see that it was employed by Nebuchadnezzar in the siege of Jerusalem, A.M. 3416. It was afterwards used by the Carthaginians at the siege of Gades, as Vitruvius notes, lib. 10 c. 19, in which he gives a circumstantial account of the invention, fabrication, use, and improvement of this machine. It was for the want of a machine of this kind, that the ancient sieges lasted so long; they had nothing with which to beat down or undermine the walls.
Albert Barnes: Notes on the Bible - 1834
4:2: Lay siege against it - The prophet is represented as doing that which he portrays. The leading features of a siege are depicted. See the Jer 6:6 note.
The camp - Encampments. The word denotes various hosts in various positions around the city.
Fort - It was customary in sieges to construct towers of vast height, sometimes of 20 stories, which were wheeled up to the walls to enable the besiegers to reach the battlements with their arrows; in the lower part of such a tower there was commonly a battering-ram. These towers are frequently represented in the Assyrian monuments.
Battering rams - Better than the translation in the margin. Assyrian monuments prove that these engines of war are of great antiquity. These engines seem to have been beams suspended by chains generally in moveable towers, and to have been applied against the walls in the way familiar to us from Greek and Roman history. The name "ram" was probably given to describe their mode of operation; no Assyrian monument yet discovered exhibits the ram's head of later times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: lay: Jer 39:1, Jer 39:2, Jer 52:4; Luk 19:42-44
battering rams: or, chief leaders, Eze 21:22
John Gill
4:2 And lay siege against it,.... In his own person, as in Ezek 4:3; or draw the form of a siege, or figure of an army besieging a city; or rather of the instruments and means used in a siege, as follows:
and build a fort against it: Kimchi interprets it a wooden tower, built over against the city, to subdue it; Jarchi takes it to be an instrument by which stones were cast into the city; and so the Arabic version renders it, "machines to cast stones"; the Targum, a fortress; so Nebuchadnezzar in reality did what was here only done in type, 4Kings 25:1; where the same word is used as here:
and cast a mount about it; a heap of earth cast up, in order to look into the city, cast in darts, and mount the walls; what the French call "bastion", as Jarchi observes:
set the camp also against it; place the army in their tents about it:
and set battering rams against it round about; a warlike instrument, that had an iron head, and horns like a ram, with which in a siege the walls of a city were battered and beaten down. Jarchi, Kimchi, and Ben Melech, interpret the word of princes and generals of the army, who watched at the several corners of the city, that none might go in and out; so the Targum seems to understand it (b). The Arabic version is, "mounts to cast darts"; See Gill on Ezek 21:22.
(b) So R. Sol. Urbin. Ohel Moed, fol. 50. 9.
John Wesley
4:2 Lay siege - Draw the figure of a siege about the city. Build - Raise a tower and bulwarks.
Robert Jamieson, A. R. Fausset and David Brown
4:2 forth--rather, "watch tower" (Jer 52:4) wherein the besieges could watch the movements of the besieged [GESENIUS]. A wall of circumvallation [Septuagint and ROSENMULLER]. A kind of battering-ram [MAURER]. The first view is best.
a mount--wherewith the Chaldeans could be defended from missiles.
battering-rams--literally, "through-borers." In Ezek 21:22 the same Hebrew is translated "captains."
4:34:3: Եւ առցես դու քեզ տապա՛կ երկաթի, եւ կանգնեսցես զնա իբրեւ զպարի՛սպ երկաթի ընդ քեզ եւ ընդ քաղաքն. եւ պատրաստեսցես զերեսս քո ՚ի վերայ նորա, եւ եղիցի ՚ի պաշարումն, եւ պաշարեսցես զնա. զի ա՛յն նշանակ է որդւոցն Իսրայէլի[12346]։ [12346] ՚Ի լուս՛՛. Եւ պաշարեսցեն զդա. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոմանք. Զի այդ նշանակ է։
3 Քեզ համար երկաթէ մի վահան կ’առնես եւ այն, իբրեւ երկաթէ պարիսպ, կը կանգնեցնես քո ու քաղաքի միջեւ: Դէմքդ էլ կ’ուղղես դէպի այն, կը պաշարես այն, ու սա պաշարման մէջ կը լինի: Իսրայէլի զաւակների նշանն է դա:
3 Եւ դուն քեզի երկաթէ տապակ մը ա՛ռ ու զանիկա քու եւ քաղաքին մէջտեղ երկաթէ պարիսպի պէս դի՛ր ու քու երեսդ անոր դէմ շտկէ, որ անիկա պաշարուի ու զանիկա պաշարէ։ Ասիկա Իսրայէլի տանը համար նշան ըլլայ»։
Եւ առցես դու քեզ տապակ երկաթի, եւ կանգնեսցես զնա իբրեւ զպարիսպ երկաթի ընդ քեզ եւ ընդ քաղաքն. եւ պատրաստեսցես զերեսս քո ի վերայ նորա, եւ եղիցի ի պաշարումն, եւ պաշարեսցես զնա. զի այն նշանակ է [66]որդւոցն Իսրայելի:

4:3: Եւ առցես դու քեզ տապա՛կ երկաթի, եւ կանգնեսցես զնա իբրեւ զպարի՛սպ երկաթի ընդ քեզ եւ ընդ քաղաքն. եւ պատրաստեսցես զերեսս քո ՚ի վերայ նորա, եւ եղիցի ՚ի պաշարումն, եւ պաշարեսցես զնա. զի ա՛յն նշանակ է որդւոցն Իսրայէլի[12346]։
[12346] ՚Ի լուս՛՛. Եւ պաշարեսցեն զդա. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոմանք. Զի այդ նշանակ է։
3 Քեզ համար երկաթէ մի վահան կ’առնես եւ այն, իբրեւ երկաթէ պարիսպ, կը կանգնեցնես քո ու քաղաքի միջեւ: Դէմքդ էլ կ’ուղղես դէպի այն, կը պաշարես այն, ու սա պաշարման մէջ կը լինի: Իսրայէլի զաւակների նշանն է դա:
3 Եւ դուն քեզի երկաթէ տապակ մը ա՛ռ ու զանիկա քու եւ քաղաքին մէջտեղ երկաթէ պարիսպի պէս դի՛ր ու քու երեսդ անոր դէմ շտկէ, որ անիկա պաշարուի ու զանիկա պաշարէ։ Ասիկա Իսրայէլի տանը համար նշան ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 и возьми себе железную доску, и поставь ее {как бы} железную стену между тобою и городом, и обрати на него лице твое, и он будет в осаде, и ты осаждай его. Это будет знамением дому Израилеву.
4:3 καὶ και and; even σὺ συ you λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself τήγανον τηγανον of iron καὶ και and; even θήσεις τιθημι put; make αὐτὸ αυτος he; him τοῖχον τοιχος wall σιδηροῦν σιδηρεος of iron ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle σοῦ σου of you; your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the πόλεως πολις city καὶ και and; even ἑτοιμάσεις ετοιμαζω prepare τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐπ᾿ επι in; on αὐτήν αυτος he; him καὶ και and; even ἔσται ειμι be ἐν εν in συγκλεισμῷ συγκλεισμος and; even συγκλείσεις συγκλειω confine; catch αὐτήν αυτος he; him σημεῖόν σημειον sign ἐστιν ειμι be τοῦτο ουτος this; he τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
4:3 וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you קַח־ qaḥ- לקח take לְךָ֙ lᵊḵˌā לְ to מַחֲבַ֣ת maḥᵃvˈaṯ מַחֲבַת griddle בַּרְזֶ֔ל barzˈel בַּרְזֶל iron וְ wᵊ וְ and נָתַתָּ֤ה nāṯattˈā נתן give אֹותָהּ֙ ʔôṯˌāh אֵת [object marker] קִ֣יר qˈîr קִיר wall בַּרְזֶ֔ל barzˈel בַּרְזֶל iron בֵּינְךָ֖ bênᵊḵˌā בַּיִן interval וּ û וְ and בֵ֣ין vˈên בַּיִן interval הָ hā הַ the עִ֑יר ʕˈîr עִיר town וַ wa וְ and הֲכִינֹתָה֩ hᵃḵînōṯˌā כון be firm אֶת־ ʔeṯ- אֵת [object marker] פָּנֶ֨יךָ pānˌeʸḵā פָּנֶה face אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be בַ va בְּ in † הַ the מָּצֹור֙ mmāṣôr מָצֹור siege וְ wᵊ וְ and צַרְתָּ֣ ṣartˈā צור bind עָלֶ֔יהָ ʕālˈeʸhā עַל upon אֹ֥ות ʔˌôṯ אֹות sign הִ֖יא hˌî הִיא she לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
4:3. et tu sume tibi sartaginem ferream et pones eam murum ferreum inter te et inter civitatem et obfirmabis faciem tuam ad eam et erit in obsidionem et circumdabis eam signum est domui IsrahelAnd take unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face resolutely against it, and it shall be besieged, and thou shalt lay siege against it: it is a sign to the house of Israel.
3. And take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.
4:3. And you shall take up for yourself an iron frying pan, and place it as an iron wall between you and the city. And harden your face against it, and it shall be under a siege, and you shall surround it. This is a sign to the house of Israel.
4:3. Moreover take thou unto thee an iron pan, and set it [for] a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This [shall be] a sign to the house of Israel.
Moreover take thou unto thee an iron pan, and set it [for] a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This [shall be] a sign to the house of Israel:

4:3 и возьми себе железную доску, и поставь ее {как бы} железную стену между тобою и городом, и обрати на него лице твое, и он будет в осаде, и ты осаждай его. Это будет знамением дому Израилеву.
4:3
καὶ και and; even
σὺ συ you
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
τήγανον τηγανον of iron
καὶ και and; even
θήσεις τιθημι put; make
αὐτὸ αυτος he; him
τοῖχον τοιχος wall
σιδηροῦν σιδηρεος of iron
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
σοῦ σου of you; your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἑτοιμάσεις ετοιμαζω prepare
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
καὶ και and; even
ἔσται ειμι be
ἐν εν in
συγκλεισμῷ συγκλεισμος and; even
συγκλείσεις συγκλειω confine; catch
αὐτήν αυτος he; him
σημεῖόν σημειον sign
ἐστιν ειμι be
τοῦτο ουτος this; he
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
4:3
וְ wᵊ וְ and
אַתָּ֤ה ʔattˈā אַתָּה you
קַח־ qaḥ- לקח take
לְךָ֙ lᵊḵˌā לְ to
מַחֲבַ֣ת maḥᵃvˈaṯ מַחֲבַת griddle
בַּרְזֶ֔ל barzˈel בַּרְזֶל iron
וְ wᵊ וְ and
נָתַתָּ֤ה nāṯattˈā נתן give
אֹותָהּ֙ ʔôṯˌāh אֵת [object marker]
קִ֣יר qˈîr קִיר wall
בַּרְזֶ֔ל barzˈel בַּרְזֶל iron
בֵּינְךָ֖ bênᵊḵˌā בַּיִן interval
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וַ wa וְ and
הֲכִינֹתָה֩ hᵃḵînōṯˌā כון be firm
אֶת־ ʔeṯ- אֵת [object marker]
פָּנֶ֨יךָ pānˌeʸḵā פָּנֶה face
אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
בַ va בְּ in
הַ the
מָּצֹור֙ mmāṣôr מָצֹור siege
וְ wᵊ וְ and
צַרְתָּ֣ ṣartˈā צור bind
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
אֹ֥ות ʔˌôṯ אֹות sign
הִ֖יא hˌî הִיא she
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
4:3. et tu sume tibi sartaginem ferream et pones eam murum ferreum inter te et inter civitatem et obfirmabis faciem tuam ad eam et erit in obsidionem et circumdabis eam signum est domui Israhel
And take unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face resolutely against it, and it shall be besieged, and thou shalt lay siege against it: it is a sign to the house of Israel.
4:3. And you shall take up for yourself an iron frying pan, and place it as an iron wall between you and the city. And harden your face against it, and it shall be under a siege, and you shall surround it. This is a sign to the house of Israel.
4:3. Moreover take thou unto thee an iron pan, and set it [for] a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This [shall be] a sign to the house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. “Железную доску”, точнее, как и в слав.: сковороду (противень, лист), из которой пеклись например, хлебные лепешки в масле (Лев II:5). Ею пророку велено воспользоваться, потому что из железных вещей она была ближе всего под рукою, находилась во всяком доме. Она же могла лучше всего представить железную стену между пророком, представителем Бога, и городом, изображенным на кирпиче: между Иеговой и Его св. городом теперь след., выросла целая стена, непроницаемая как железо, - знак неумолимости и неотвратимости Божия определения относительно Иерусалима (блаж. Иероним и Феодорит), а может быть и причины их - греховности и жестокосердечия народа (Кимхи: “грубые и черные грехи”). Эта же доска могла указывать на несокрушимые осадные работы кругом Иерусалима. На барельефах Нимруда и Куюнджика изображены осады, в которых встречаются все предметы, поименованные во 2: ст., и в тоже время род больших щитов, утвержденных на земле, за которыми укрывались стрелки (Layard, Nineveh II, 345). - “И обрати на него лице твое” (ср. Пс XXIV:17: и др.). Смотря на него пристально, не отводя глаз, полный неутомимого негодования, “с суровым и неумолимым лицем строгого судии, который, будучи непреклонен в принятом решении, смотрит на виновного твердым взором” (блаж. Иероним). - “И ты осаждай его”. Как представитель Бога, пророк должен теперь сам осаждать город. Никто другой, как сам Иегова будет осаждать город, а неприятельское войско - только орудие, которым осуществляется Его воля (арам.): 9; 27:6; 43:10">Иер XXV:9; XXVII:6; XLIII:10). Так и древние пророки представляли нападение врага, расходясь в этом отношении до противоположности с народным воззрением, по которому Иегова не может отделить Себя от народа - “Это будет знамением дому Израилеву”. Эта символическая осада знаменует угрожающую Иерусалиму судьбу. Домом Израилевым названо здесь одно Иудейское царство, так как после падения Израильского царства оно одно представляло собою всю нацию (ср. 2: Пар XXXV:18; XXX:1; XXI:2; Ис XLVIII:1); в таком же смысле Иезекииль употребляет это название выше: III:7, 17, ниже: V:4; VIII:6: и др.; от этого употребления он отступает только однажды, именно сейчас в ст. 4: и 5.
Adam Clarke: Commentary on the Bible - 1831
4:3: Take thou unto thee an iron pan - מחבת machabath, a flat plate or slice, as the margin properly renders it: such as are used in some countries to bake bread on, called a griddle or girdle, being suspended above the fire, and kept in a proper degree of heat for the purpose. A plate like this, stuck perpendicularly in the earth, would show the nature of a wall much better than any pan could do. The Chaldeans threw such a wall round Jerusalem, to prevent the besieged from receiving any succours, and from escaping from the city.
This shall be a sign to the house of Israel - This shall be an emblematical representation of what shall actually take place.
Albert Barnes: Notes on the Bible - 1834
4:3: An iron pan - Another figure in the coming siege. On Assyrian sculptures from Nimroud and Kouyunjik there are sieges of cities with "forts, mounts, and rams;" and together with these we see a kind of shield set up on the ground, behind which archers are shooting. Such a shield would be represented by the "flat plate" (margin). Ezekiel was directed to take such a plate (part of his household furniture) and place it between him and the representation of the city.
A sign to the house of Israel - This "sign" was not necessarily acted before the people, but may simply have been described to them as a vivid representation of the event which it foretold. "Israel" stands here for the kingdom of Judah (compare Eze 3:7, Eze 3:17; Eze 5:4; Eze 8:6). After the captivity of the ten tribes the kingdom of Judah represented the whole nation. Hence, prophets writing after this event constantly address their countrymen as the house of Israel without distinction of tribes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: an iron pan: or, a flat plate, or slice, Lev 2:5
This: Eze 12:6, Eze 12:11, Eze 24:24-27; Isa 8:18, Isa 20:3; Luk 2:34; Heb 2:4
Geneva 1599
4:3 Moreover take thou to thee an (a) iron pan, and set it [for] a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This [shall be] a sign to the house of Israel.
(a) Which signified the stubbornness and hardness of their hearts.
John Gill
4:3 Moreover take thou unto thee an iron pan,.... Which Kimchi thinks, for its metal, represented the hardness of the hearts of the people of Israel; and, for its colour, the blackness of their sins: though others are of opinion, this being a pan in which things are fried, it may signify the miseries of the Jews in captivity; the roasting of Ahab and Zedekiah in the fire, and particularly the burning of the city: others, the wrath of God against them, and his resolution to destroy them: but rather, since the use of it was as follows,
and set it for a wall of iron between thee and the city, it seems to represent all such things as are made use of by besiegers to screen them from the besieged; such as are now used are trenches, parapets, bastions, &c. for the prophet in this type is the besieger, representing the Chaldean army secure from the annoyance of those within the walls of the city:
and set thy face against it; with a firm resolution to besiege and take the city; which denotes both the settled wrath of God against this people, and the determined purpose of the king of Babylon not to move from it until he had taken it:
and it shall be besieged, and thou shalt lay siege against it; as an emblem of the army of the Chaldeans besieging it, which is confirmed by the next clause:
this shall be a sign to the house of Israel; of the city of Jerusalem being besieged by the Babylonians; this was a sign representing it, and giving them assurance of it.
John Wesley
4:3 A wall - That it may resemble a wall of iron, for as impregnable as such a wall, shall the resolution and patience of the Chaldeans be.
Robert Jamieson, A. R. Fausset and David Brown
4:3 iron pan--the divine decree as to the Chaldean army investing the city.
set it for a wall of iron between thee and the city--Ezekiel, in the person of God, represents the wall of separation between him and the people as one of iron: and the Chaldean investing army. His instrument of separating them from him, as one impossible to burst through.
set . . . face against it--inexorably (Ps 34:16). The exiles envied their brethren remaining in Jerusalem, but exile is better than the straitness of a siege.
4:44:4: Եւ դու ննջեսցես ՚ի ձախակողմն քո, եւ դիցես զանիրաւութիւնս տանն Իսրայէլի ՚ի վերայ դորա. ըստ թուոյ աւուրց զոր ննջեսցես ՚ի վերայ դորա հարե՛ւր եւ յիսուն օր. եւ առցես զանիրաւութիւնս նոցա։
4 Դու կը ննջես քո ձախ կողքի վրայ ու Իսրայէլի տան անիրաւութիւններն էլ կը դնես վրադ, ըստ այն օրերի թուի, որ ննջելու ես դրա վրայ. հարիւր իննսուն[16] օր կը կրես նրանց անիրաւութիւնները:[16] 16. Եբրայերէն՝ երեք հարիւր իննսուն:
4 «Ապա դուն քու ձախ կողմիդ վրայ պառկէ՛ ու անոր վրայ դի՛ր Իսրայէլի տանը անօրէնութիւնը։ Անոր վրայ պառկած օրերուդ թիւովը անոնց անօրէնութիւնը պիտի կրես,
Եւ դու ննջեսցես ի ձախակողմն քո, եւ դիցես զանիրաւութիւնս տանն Իսրայելի ի վերայ դորա. ըստ թուոյ աւուրց զոր ննջեսցես ի վերայ դորա [67]հարեւր եւ յիսուն օր. եւ առցես`` զանիրաւութիւնս նոցա:

4:4: Եւ դու ննջեսցես ՚ի ձախակողմն քո, եւ դիցես զանիրաւութիւնս տանն Իսրայէլի ՚ի վերայ դորա. ըստ թուոյ աւուրց զոր ննջեսցես ՚ի վերայ դորա հարե՛ւր եւ յիսուն օր. եւ առցես զանիրաւութիւնս նոցա։
4 Դու կը ննջես քո ձախ կողքի վրայ ու Իսրայէլի տան անիրաւութիւններն էլ կը դնես վրադ, ըստ այն օրերի թուի, որ ննջելու ես դրա վրայ. հարիւր իննսուն[16] օր կը կրես նրանց անիրաւութիւնները:
[16] 16. Եբրայերէն՝ երեք հարիւր իննսուն:
4 «Ապա դուն քու ձախ կողմիդ վրայ պառկէ՛ ու անոր վրայ դի՛ր Իսրայէլի տանը անօրէնութիւնը։ Անոր վրայ պառկած օրերուդ թիւովը անոնց անօրէնութիւնը պիտի կրես,
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 Ты же ложись на левый бок твой и положи на него беззаконие дома Израилева: по числу дней, в которые будешь лежать на нем, ты будешь нести беззаконие их.
4:4 καὶ και and; even σὺ συ you κοιμηθήσῃ κοιμαω doze; fall asleep ἐπὶ επι in; on τὸ ο the πλευρόν πλευρον of you; your τὸ ο the ἀριστερὸν αριστερος left καὶ και and; even θήσεις τιθημι put; make τὰς ο the ἀδικίας αδικια injury; injustice τοῦ ο the οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel ἐπ᾿ επι in; on αὐτοῦ αυτος he; him κατὰ κατα down; by ἀριθμὸν αριθμος number τῶν ο the ἡμερῶν ημερα day πεντήκοντα πεντηκοντα fifty καὶ και and; even ἑκατόν εκατον hundred ἃς ος who; what κοιμηθήσῃ κοιμαω doze; fall asleep ἐπ᾿ επι in; on αὐτοῦ αυτος he; him καὶ και and; even λήμψῃ λαμβανω take; get τὰς ο the ἀδικίας αδικια injury; injustice αὐτῶν αυτος he; him
4:4 וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you שְׁכַב֙ šᵊḵˌav שׁכב lie down עַל־ ʕal- עַל upon צִדְּךָ֣ ṣiddᵊḵˈā צַד side הַ ha הַ the שְּׂמָאלִ֔י śśᵊmālˈî שְׂמָאלִי lefthand וְ wᵊ וְ and שַׂמְתָּ֛ śamtˈā שׂים put אֶת־ ʔeṯ- אֵת [object marker] עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עָלָ֑יו ʕālˈāʸw עַל upon מִסְפַּ֤ר mispˈar מִסְפָּר number הַ ha הַ the יָּמִים֙ yyāmîm יֹום day אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּשְׁכַּ֣ב tiškˈav שׁכב lie down עָלָ֔יו ʕālˈāʸw עַל upon תִּשָּׂ֖א tiśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֲוֹנָֽם׃ ʕᵃwōnˈām עָוֹן sin
4:4. et tu dormies super latus tuum sinistrum et pones iniquitates domus Israhel super eo numero dierum quibus dormies super illud et adsumes iniquitatem eorumAnd thou shalt sleep upon thy left side, and shalt lay the iniquities of the house of Israel upon it, according to the number of the days that thou shalt sleep upon it, and thou shalt take upon thee their iniquity.
4. Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it: the number of the days that thou shalt lie upon it, thou shalt bear their iniquity.
4:4. And you shall sleep on your left side. And you shall place the iniquities of the house of Israel on it by the number of days that you will sleep on it. And you shall take upon yourself their iniquity.
4:4. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: [according] to the number of the days that thou shalt lie upon it thou shalt bear their iniquity.
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: [according] to the number of the days that thou shalt lie upon it thou shalt bear their iniquity:

4:4 Ты же ложись на левый бок твой и положи на него беззаконие дома Израилева: по числу дней, в которые будешь лежать на нем, ты будешь нести беззаконие их.
4:4
καὶ και and; even
σὺ συ you
κοιμηθήσῃ κοιμαω doze; fall asleep
ἐπὶ επι in; on
τὸ ο the
πλευρόν πλευρον of you; your
τὸ ο the
ἀριστερὸν αριστερος left
καὶ και and; even
θήσεις τιθημι put; make
τὰς ο the
ἀδικίας αδικια injury; injustice
τοῦ ο the
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
κατὰ κατα down; by
ἀριθμὸν αριθμος number
τῶν ο the
ἡμερῶν ημερα day
πεντήκοντα πεντηκοντα fifty
καὶ και and; even
ἑκατόν εκατον hundred
ἃς ος who; what
κοιμηθήσῃ κοιμαω doze; fall asleep
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
καὶ και and; even
λήμψῃ λαμβανω take; get
τὰς ο the
ἀδικίας αδικια injury; injustice
αὐτῶν αυτος he; him
4:4
וְ wᵊ וְ and
אַתָּ֤ה ʔattˈā אַתָּה you
שְׁכַב֙ šᵊḵˌav שׁכב lie down
עַל־ ʕal- עַל upon
צִדְּךָ֣ ṣiddᵊḵˈā צַד side
הַ ha הַ the
שְּׂמָאלִ֔י śśᵊmālˈî שְׂמָאלִי lefthand
וְ wᵊ וְ and
שַׂמְתָּ֛ śamtˈā שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עָלָ֑יו ʕālˈāʸw עַל upon
מִסְפַּ֤ר mispˈar מִסְפָּר number
הַ ha הַ the
יָּמִים֙ yyāmîm יֹום day
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּשְׁכַּ֣ב tiškˈav שׁכב lie down
עָלָ֔יו ʕālˈāʸw עַל upon
תִּשָּׂ֖א tiśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֲוֹנָֽם׃ ʕᵃwōnˈām עָוֹן sin
4:4. et tu dormies super latus tuum sinistrum et pones iniquitates domus Israhel super eo numero dierum quibus dormies super illud et adsumes iniquitatem eorum
And thou shalt sleep upon thy left side, and shalt lay the iniquities of the house of Israel upon it, according to the number of the days that thou shalt sleep upon it, and thou shalt take upon thee their iniquity.
4:4. And you shall sleep on your left side. And you shall place the iniquities of the house of Israel on it by the number of days that you will sleep on it. And you shall take upon yourself their iniquity.
4:4. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: [according] to the number of the days that thou shalt lie upon it thou shalt bear their iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Настоящее символическое действие состояло в продолжительном, целыми месяцами, лежании пророка на одном боку (не во сне, потому что во время этого лежания пророк должен с простертой рукой пророчествовать против Иерусалима, изображенного на кирпиче - ст. 7; посему слав. пер. неточно вопреки евр. и греч. “да спиши”), лежании, очевидно, непрерывном и потому особенно тяжелом, могшем сопровождаться болезненным онемением бока, на котором лежал пророк. Таким образом, это символическое действие, не будучи столь поразительным, как символические действия прежних пророков, например, хождение нагим, ношение ярма или сожительство с блудницей, было не менее их сильным, сильным именно внутренней силою своею: пророк здесь тяжело страдал за весь народ, преображая страдания Христа за мир. Одна стихира в службе пророку Иезекиилю (21: июля) усматривает в лежании его именно такую мысль: “Иезекииле богоприятне, яко Христов подобник, чуждого долга томительство претерпел еси, лют истязаем, преднаписуя хотящее честного ради креста быти миру спасение, богоявление, и избавление” (2: стих. на Госп. воззв.). Это лежание означало мучительную связанность действий у осажденных и пленных, подобную таковой у закованных в цепи и больных, пророк дает понять, что разрушением Иерусалима, который был истинною главою того и другого царства, как место святилища, наказано нечестие всего народа, Израильского царства, как и Иудейского. Левый бок указывает на Израильское царство или как на низшее сравнительно с Иудейским, или как на лежащее к северу, налево, если стать лицем к Востоку. - “Положи”. Букв. “возьми”. - “На него” - левый бок. “Беззаконие дома Израилева”. Грех представляется тяжестью, которую нужно носить (Лев V:I:17: и др.), пока она не искуплена (Чис XIV:34); несение вины поэтому становится наказанием за нее (Иез XXI:30: и др.); ее может нести и один за другого; таково страдание Раба Иеговы в Ис LIII гл.; но этот случай к Иезекиилю не приложим: он несет вину только символически, в знак, что Израиль и Иуда должны ее нести. LXX указывают уже в этом стихе и число дней, которое должен лежать пророк на левом боку, именно 150: дней, которое евр. текст указывает только в след. стихе. Таким образом LXX указывают это число дважды и неодинаково: в этом стихе 150, а в след. 190, что бросает тень сомнения в подлинности на их прибавку.
Adam Clarke: Commentary on the Bible - 1831
4:4: Lie thou also upon thy left side - It appears that all that is mentioned here and in the following verses was done, not in idea, but in fact. The prophet lay down on his left side upon a couch to which he was chained, Eze 4:6, for three hundred and ninety days; and afterwards he lay in the same manner, upon his right side, for forty days. And thus was signified the state of the Jews, and the punishment that was coming upon them.
1. The prophet himself represents the Jews.
2. His lying, their state of depression.
3. His being bound, their helplessness and captivity.
4. The days signify years, a day for a year; during which they were to bear their iniquity, or the temporal punishment due to their sins.
5. The three hundred and ninety days, during which he was to lie on his left side, and bear the iniquity of the house of Israel, point out two things: the first, The duration of the siege of Jerusalem. Secondly, The duration of the captivity off the ten tribes, and that of Judah.
6. The prophet lay three hundred and ninety days upon his left side, and forty days upon his right side, in all four hundred and thirty days. Now Jerusalem was besieged the ninth year of the reign of Zedekiah, Kg2 25:1, Kg2 25:2, and was not taken till the eleventh year of the same prince, Kg2 25:2.
But properly speaking, the siege did not continue the whole of that time; it was interrupted; for Nebuchadnezzar was obliged to raise it, and go and meet the Egyptians, who were coming to its succor. This consumed a considerable portion of time. After he had defeated the Egyptians, he returned and recommenced the siege, and did not leave it till the city was taken. We may, therefore, conclude that the four hundred and thirty days only comprise the time in which the city was actually besieged, when the city was encompassed with walls of circumvallation, so that the besieged were reduced to a state of the utmost distress. The siege commenced the tenth day of the tenth month of the ninth year of Zedekiah; and it was taken on the ninth day of the fourth month of the eleventh year of the same king. Thus the siege had lasted, in the whole, eighteen months, or five hundred and ten days. Subtract for the time that Nebuchadnezzar was obliged to interrupt the siege, in order to go against the Egyptians, four months and twenty days, or one hundred and forty days, and there will remain four hundred and thirty days, composed of 390+40=430. See Calmet on this place. See also at the end of this chapter, Eze 4:16 (note).
Albert Barnes: Notes on the Bible - 1834
4:4: The siege being thus represented, the condition and suffering of the inhabitants is exhibited by the condition of one, who, bound as a prisoner or oppressed by sickness, cannot turn from his right side to his left. The prophet was in such a state.
Bear their iniquity - The prophet was, in a figure, to bear their iniquities for a fixed period, in order to show that, after the period thus foretold, the burden of their sins should be taken off, and the people be forgiven. Compare Lev 16:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: upon: Eze 4:5, Eze 4:8
and lay: Kg2 17:21-23
thou shalt bear: Lev 10:17, Lev 16:22; Num 14:34, Num 18:1; Isa 53:11, Isa 53:12; Mat 8:17; Heb 9:28; Pe1 2:24
Carl Friedrich Keil and Franz Delitzsch
4:4
The second symbolical act. - Ezek 4:4. And do thou lay thyself upon thy left side, and lay upon it the evil deeds of the house of Israel; for the number of the days during which thou liest thereon shalt thou bear their evil deeds. Ezek 4:5. And I reckon to thee the years of their evil deeds as a number of days; three hundred and ninety days shalt thou bear the evil deeds of the house of Israel. Ezek 4:6. And (when) thou hast completed these, thou shalt then lay thyself a second time upon thy right side, and bear the evil deeds of the house of Judah forty days; each day I reckon to thee as a year. Ezek 4:7. And upon the siege of Jerusalem shalt thou stedfastly direct thy countenance, and thy naked arm, and shalt prophesy against it. Ezek 4:8. And, lo, I lay cords upon thee, that thou stir not from one side to the other until thou hast ended the days of thy siege. - Whilst Ezekiel, as God's representative, carries out in a symbolical manner the siege of Jerusalem, he is in this situation to portray at the same time the destiny of the people of Israel beleaguered in their metropolis. Lying upon his left side for 390 days without turning, he is to bear the guilt of Israel's sin; then, lying 40 days more upon his right side, he is to bear the guilt of Judah's sin. In so doing, the number of the days during which he reclines upon his sides shall be accounted as exactly equal to the same number of years of their sinning. נשׂא עון, "to bear the evil deeds," i.e., to take upon himself the consequence of sin, and to stone for them, to suffer the punishment of sin; cf. Num 14:34, etc. Sin, which produces guilt and punishment, is regarded as a burden or weight, which Ezekiel is to lay upon the side upon which he reclines, and in this way bear it. This bearing, however, of the guilt of sin is not to be viewed as vicarious and mediatorial, as in the sacrifice of atonement, but is intended as purely epideictic and symbolical; that is to say, Ezekiel, by his lying so long bound under the burden of Israel and Judah which was laid upon his side, is to show to the people how they are to be cast down by the siege of Jerusalem, and how, while lying on the ground, without the possibility of turning or rising, they are to bear the punishment of their sins. The full understanding of this symbolical act, however, depends upon the explanation of the specified periods of time, with regard to which the various views exhibit great discrepancy.
In the first place, the separation of the guilt into that of the house of Israel and that of the house of Judah is closely connected with the division of the covenant people into the two kingdoms of Israel and Judah. That Ezekiel now is to bear the sin of Israel upon the left, that of Judah on the right side, is not fully explained by the circumstance that the kingdom of the ten tribes lay to the left, i.e., to the north, the kingdom of Judah to the right, i.e., to the south of Jerusalem, but must undoubtedly point at the same time to the pre-eminence of Judah over Israel; cf. Eccles 10:2. This pre-eminence of Judah is manifestly exhibited in its period of punishment extending only to 40 days = 40 years; that of Israel, on the contrary, 390 days = 390 years. These numbers, however, cannot be satisfactorily explained from a chronological point of view, whether they be referred to the time during which Israel and Judah sinned, and heaped upon themselves guilt which was to be punished, or to the time during which they were to atone, or suffer punishment for their sins. Of themselves, both references are possible; the first, viz., in so far as the days in which Ezekiel is to bear the guilt of Israel, might be proportioned to the number of the years of their guilt, as many Rabbins, Vatablus, Calvin, Lightfoot, Vitringa, J. D. Michaelis, and others suppose, while in so doing the years are calculated very differently; cf. des Vignoles, Chronol. I. p. 479ff., and Rosenmller, Scholia, Excurs. to ch. iv. All these hypotheses, however, are shattered by the impossibility of pointing out the specified periods of time, so as to harmonize with the chronology. If the days, reckoned as years, correspond to the duration of their sinning, then, in the case of the house of Israel, only the duration of this kingdom could come into consideration, as the period of punishment began with the captivity of the ten tribes. But this kingdom lasted only 253 years. The remaining 137 years the Rabbins have attempted to supply from the period of the Judges; others, from the time of the destruction of the ten tribes down to that of Ezekiel, or even to that of the destruction of Jerusalem. Both are altogether arbitrary. Still less can the 40 years of Judah be calculated, as all the determinations of the beginning and the end are mere phantoms of the air. The fortieth year before our prophecy would nearly coincide with the eighteenth year of Josiah's reign, and therefore with the year in which this pious king effected the reformation of religion. Ezekiel, however, could not represent this year as marking the commencement of Judah's sin. We must therefore, as the literal meaning of the words primarily indicates, regard the specified periods of time as periods of punishment for Israel and Judah. Since Ezekiel, then, had to maintain during the symbolical siege of Jerusalem this attitude of reclining for Israel and Judah, and after the completion of the 390 days for Israel must lie a second time (שׁנית, Ezek 4:6) 40 days for Judah, he had to recline in all 430 (390 + 40) days. To include the forty days in the three hundred and ninety is contrary to the statements in the text. But to reckon the two periods together has not only no argument against it, but is even suggested by the circumstance that the prophet, while reclining on his left and right sides, is to represent the siege of Jerusalem. Regarded, however, as periods of punishment, both the numbers cannot be explained consistently with the chronology, but must be understood as having a symbolical signification. The space of 430 years, which is announced to both kingdoms together as the duration of this chastisement, recalls the 430 years which in the far past Israel had spent in Egypt in bondage (Ex 12:40). It had been already intimated to Abraham (Gen 15:13) that the sojourn in Egypt would be a period of servitude and humiliation for his seed; and at a later time, in consequence of the oppression which the Israelites then experienced on account of the rapid increase of their number, it was - upon the basis of the threat in Deut 28:68, that God would punish Israel for their persistent declension, by bringing them back into ignominious bondage in Egypt - taken by the prophet as a type of the banishment of rebellious Israel among the heathen. In this sense Hosea already threatens (Hos 8:13; Hos 9:3, Hos 9:6) the ten tribes with being carried back to Egypt; see on Hos 9:3. Still more frequently, upon the basis of this conception, is the redemption from Assyrian and Babylonian exile announced as a new and miraculous exodus of Israel from the bondage of Egypt, e.g., Hos 2:2; Is 11:15-16. - This typical meaning lies also at the foundation of the passage before us, as, in accordance with the statement of Jerome,
(Note: Alii vero et maxime Judaei a secundo anno Vespasiani, quando Hierusalem a Romanis capta templumque subversum est, supputari volunt in tribulatione et angustia et captivitatis jugo populi constitui annos quadringentos triginta, et sic redire populum ad pristinum statum ut quomodo filii Israel 430 annis fuerunt in Aegypto, sic in eodem numero finiatur: scriptumque esse in Ex 12:40. - Hieronymus.)
Tit was already accepted by the Jews of his time, and has been again recognised in modern times by Hvernick and Hitzig. That Ezekiel looked upon the period during which Israel had been subject to the heathen in the past as "typical of the future, is to be assumed, because only then does the number of 430 cease to be arbitrary and meaningless, and at the same time its division into 390 + 40 become explicable." - Hitzig.
This latter view is not, of course, to be understood as Hitzig and Hvernick take it, i.e., as if the 40 years of Judah's chastisement were to be viewed apart from the 40 years' sojourn of the Israelites in the wilderness, upon which the look of the prophet would have been turned by the sojourn in Egypt. For the 40 years in the wilderness are not included in the 430 years of the Egyptian sojourn, so that Ezekiel could have reduced these 430 years to 390, and yet have added to them the 40 years of the desert wanderings. For the coming period of punishment, which is to commence for Israel with the siege of Jerusalem, is fixed at 430 years with reference to the Egyptian bondage of the Israelites, and this period is divided into 390 and 40; and this division therefore must also have, if not its point of commencement, at least a point of connection, in the 430 years of the Egyptian sojourn. The division of the period of chastisement into two parts is to be explained probably from the sending of the covenant people into the kingdom of Israel and Judah, and the appointment of a longer period of chastisement for Israel than for Judah, from the greater guilt of the ten tribes in comparison with Judah, but not the incommensurable relation of the divisions into 390 and 40 years. The foundation of this division can, first of all, only lie in this, that the number forty already possessed the symbolical significance of a measured period of divine visitation. This significance it had already received, not through the 40 years of the desert wandering, but through the 40 days of rain at the time of the deluge (Gen 7:17), so that, in conformity with this, the punishment of dying in the wilderness, suspended over the rebellious race of Israel at Kadesh, is already stated at 40 years, although it included in reality only 38 years; see on Num 14:32. If now, however, it should be supposed that this penal sentence had contributed to the fixing of the number 40 as a symbolical number to denote a longer period of punishment, the 40 years of punishment for Judah could not yet have been viewed apart from this event. The fixing of the chastisement for Israel and Judah at 390 + 40 years could only in that case be measured by the sojourn of the Israelites in Egypt, if the relations of this sojourn presented a point of connection for a division of the 430 years into 390 and 40, i.e., if the 40 last years of the Egyptian servitude could somehow be distinguished from the preceding 390. A point of contact for this is offered by an event in the life of Moses which falls within that period, and was fertile in results for him as well as for the whole of Israel, viz., his flight from Egypt in consequence of the slaughter of an Egyptian who had ill-treated an Israelite. As the Israelites, his brethren, did not recognise the meaning of this act, and did not perceive that God would save them by his hand, Moses was necessitated to flee into the land of Midian, and to tarry there 40 years as a stranger, until the Lord called him to be the saviour of his nation, and sent him as His messenger to Pharaoh (Ex 2:11-3:10; Acts 7:23-30). These 40 years were for Moses not only a time of trial and purification for his future vocation, but undoubtedly also the period of severest Egyptian oppression for the Israelites, and in this respect quite fitted to be a type of the coming time of punishment for Judah, in which was to be repeated what Israel had experienced in Egypt, that, as Israel had lost their helper and protector with the flight of Moses, so now Judah was to lose her king, and be given over to the tyranny of the heathen world-power.
(Note: Another ingenious explanation of the numbers in question has been attempted by Kliefoth, Comment. p. 123. Proceeding from the symbolical signification of the number 40 as a measure of time for divine visitation and trial, he supposes that the prescription in Deut 25:3 - that if an Israelite were to be subject to corporal punishment, he was not to receive more than 40 stripes - is founded upon this symbolical signification - a prescription which, according to 2Cor 11:24, was in practice so carried out that only 39 were actually inflicted. From the application and bearing thus given to the number 40, the symbolical numbers in the passage before us are to be explained. Every year of punishment is equivalent to a stripe of chastisement. To the house of Israel 10 x 39 years = stripes, were adjudged, i.e., to each of the ten tribes 39 years = stripes; the individual tribes are treated as so many single individuals, and each receives the amount of chastisement usual in the case of one individual. Judah, on the contrary, is regarded as the one complete historical national tribe, cause in the two faithful tribes of Judah and Benjamin the people collectively were represented. Judah, then, may receive, not the number of stripes falling to individuals, but that only which fell upon one, although, as a fair compensation, not the usual number of 40, but the higher number - compatible with the Torah - of 40 stripes = years. To this explanation we would give our assent, if only the transformation into stripes or blows of the days of the prophet's reclining, or of the years of Israel's punishment, could be shown to be probable through any analogous Biblical example, and were not merely a deduction from the modern law of punishment, in which corporal punishment and imprisonment hold the same importance. The assumption, then, is altogether arbitrary irrespective of this, that in the case of the house of Israel the measure of punishment is fixed differently from that of Judah; in the former case, according to the number of the tribes; in the latter, according to the unity of the kingdom: in the former at 39, in the latter at 40 stripes. Finally, the presupposition that the later Jewish practice of inflicting only 30 instead of 40 stripes - in order not to transgress the letter of the law in the enumeration which probably was made at the infliction of the punishment - goes back to the time of the exile, is extremely improbable, as it altogether breathes the spirit of Pharisaic micrology.)
While Ezekiel thus reclines upon one side, he is to direct his look unchangingly upon the siege of Jerusalem, i.e., upon the picture of the besieged city, and keep his arm bare, i.e., ready for action (Is 52:10), and outstretched, and prophesy against the city, especially through the menacing attitude which he had taken up against it. To be able to carry this out, God will bind him with cords, i.e., fetter him to his couch (see on Ezek 3:25), so that he cannot stir from one side to another until he has completed the time enjoined upon him for the siege. In this is contained the thought that the siege of Jerusalem is to be mentally carried on until its capture; but no new symbol of the state of prostration of the besieged Jerusalem is implied. For such a purpose the food of the prophet (Ezek 4:9.) during this time is employed.
Geneva 1599
4:4 Lie thou also upon thy left side, and lay the iniquity of the (b) house of Israel upon it: [according] to the number of the days that thou shalt lie upon it thou shalt bear their iniquity.
(b) By this he represented the idolatry and sin of the ten tribes (for Samaria was on his left hand from Babylon) and how they had remained in it three hundred and ninety years.
John Gill
4:4 Lie thou also upon thy left side,.... Some think this was not in reality, but in vision, as Kimchi observes; and so Maimonides (c); and in like manner they understand his eating and drinking by measures and preparing food, as he is directed in a following part of this chapter: but others are of opinion that all this was really done. The reasons given on both sides are not despicable. It is urged against the reality of the fact, that the prophet, without a miracle, could never have lain so long on one side; and besides, this seems to be contradicted by a later account, of his sitting in his house before the expiration of those days; since from the fifth day of the fourth month of the fifth year, in which he began to prophesy, Ezek 1:1, (and this order was seven days after that at least, Ezek 3:15), to the fifth day of the sixth month of the sixth year, when we find him sitting, Ezek 8:1; were but four hundred and thirteen days; and if seven are taken out from thence, there are but four hundred and six; whereas the whole time of his lying for Israel and Judah were four hundred and thirty; and it is further observed, that it does not seem decent that the prophet should be obliged really to eat such bread as he was ordered to make. On the other hand it is observed, that the order of portraying the siege of Jerusalem on a the, and setting an iron pan for a wall, seem to direct to the doing of real facts, and to that this order is subjoined, without any mark of distinction; besides, the prophet was to have this portrait in view, while he was lying on his side, and uncover his arms, which seem to denote real facts: and was to prophesy, not by words, for he was to be dumb, Ezek 3:26; but by facts; and he was to do all this in the sight of his people; and if the order to make a cake of bread was not to be really performed in the manner directed, there would have been no occasion of deprecating it. The learned Witsius (d), who has collected the arguments on both sides, is inclined to the latter; and observes from others, that some persons have lain longer on one side than the prophet, without a miracle: particularly a certain paralytic nobleman, who lay sixteen years in such a manner: and as for the computation of time, Cocceius is of opinion that the forty days for Judah are included in the three hundred and ninety for Israel; and which indeed seem to be the whole number, Ezek 4:9; and which at once solves the difficulty; and besides, the force of the objection may be taken off by observing, that the fifth year might be intercalated, and consist of thirteen months, which was common with the Jews to have a "Veadar", or intercalated month: nor is it dishonourable nor unusual for the Lord to call his dear servants sometimes to hard and disagreeable service, as both these cases seem to be, when he has ends of his own glory, and the good of others, to be answered thereby. And the lying on the left side for the sins of the house of Israel was, as Jarchi thinks, because that Samaria, which was the head of the ten tribes, lay to the left of Jerusalem: see Ezek 16:46; or rather, because the left hand is not so honourable as the right; it may show that the Lord had not such an esteem for Israel us for Judah;
and lay the iniquity of the house of Israel upon it; not to atone for it, but to show what was the cause of their captivity; far herein the prophet was no type of Christ, but represented the people of Israel; who had been grievously sinning against God, during the term of time hereafter mentioned, and now would be punished for it; for by "iniquity" is meant the punishment of it, which is often the sense of the word used; see Gen 4:13;
according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity: which are particularly declared in Ezek 4:5.
(c) Moreh Nevochim, par. 2. c. 46. (d) Miscel. Sacr. tom. 1. l. 1. c. 12. sect. 14, 15, &c.
John Wesley
4:4 Lay - Take upon thee the representation of their guilt and punishment. House of Israel - The ten tribes. The number - By this thou shalt intimate how long I have borne with their sins, and how long they shall bear their punishment.
Robert Jamieson, A. R. Fausset and David Brown
4:4 Another symbolical act performed at the same time as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the first, to bring out more fully the same prophetic idea.
left side--referring to the position of the ten tribes, the northern kingdom, as Judah, the southern, answers to "the right side" (Ezek 4:6). The Orientals facing the east in their mode, had the north on their left, and the south on their right (Ezek 16:46). Also the right was more honorable than the left: so Judah as being the seat of the temple, was more so than Israel.
bear the iniquity--iniquity being regarded as a burden; so it means, "bear the punishment of their iniquity" (Num 14:34). A type of Him who was the great sin-bearer, not in mimic show as Ezekiel, but in reality (Is 53:4, Is 53:6, Is 53:12).
4:54:5: Եւ ես ետու քեզ զերկուս անիրաւութիւնս նոցա ՚ի թիւ աւուրց՝ հարեւր եւ իննսուն օր. եւ առցես զանիրաւութիւնս տանն Իսրայէլի,
5 Ես քեզ եմ տուել նրանց երկու անիրաւութիւնները, օրերի թուով՝ հարիւր իննսուն օր: Եւ դու կը կրես Իսրայէլի տան անիրաւութիւնները,
5 Քանզի ես անոնց անօրէնութեանը տարիները՝ օրերու թիւով քու վրադ դրի, երեք հարիւր ինիսուն օր, որպէս զի Իսրայէլի տանը անօրէնութիւնը կրես։
Եւ ես ետու քեզ [68]զերկուս անիրաւութիւնս նոցա ի թիւ աւուրց` հարեւր`` եւ իննսուն օր. եւ [69]առցես զանիրաւութիւնս տանն Իսրայելի:

4:5: Եւ ես ետու քեզ զերկուս անիրաւութիւնս նոցա ՚ի թիւ աւուրց՝ հարեւր եւ իննսուն օր. եւ առցես զանիրաւութիւնս տանն Իսրայէլի,
5 Ես քեզ եմ տուել նրանց երկու անիրաւութիւնները, օրերի թուով՝ հարիւր իննսուն օր: Եւ դու կը կրես Իսրայէլի տան անիրաւութիւնները,
5 Քանզի ես անոնց անօրէնութեանը տարիները՝ օրերու թիւով քու վրադ դրի, երեք հարիւր ինիսուն օր, որպէս զի Իսրայէլի տանը անօրէնութիւնը կրես։
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4:54:5 И Я определил тебе годы беззакония их числом дней: триста девяносто дней ты будешь нести беззаконие дома Израилева.
4:5 καὶ και and; even ἐγὼ εγω I δέδωκά διδωμι give; deposit σοι σοι you τὰς ο the δύο δυο two ἀδικίας αδικια injury; injustice αὐτῶν αυτος he; him εἰς εις into; for ἀριθμὸν αριθμος number ἡμερῶν ημερα day ἐνενήκοντα ενενηκοντα 90 καὶ και and; even ἑκατὸν εκατον hundred ἡμέρας ημερα day καὶ και and; even λήμψῃ λαμβανω take; get τὰς ο the ἀδικίας αδικια injury; injustice τοῦ ο the οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel
4:5 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i נָתַ֤תִּֽי nāṯˈattˈî נתן give לְךָ֙ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֣י šᵊnˈê שָׁנָה year עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin לְ lᵊ לְ to מִסְפַּ֣ר mispˈar מִסְפָּר number יָמִ֔ים yāmˈîm יֹום day שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred וְ wᵊ וְ and תִשְׁעִ֖ים ṯišʕˌîm תֵּשַׁע nine יֹ֑ום yˈôm יֹום day וְ wᵊ וְ and נָשָׂ֖אתָ nāśˌāṯā נשׂא lift עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:5. ego autem dedi tibi annos iniquitatis eorum numero dierum trecentos et nonaginta dies et portabis iniquitatem domus IsrahelAnd I have laid upon thee the years of their iniquity, according to the number of the days three hundred and ninety days: and thou shalt bear the iniquity of the house of Israel.
5. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel.
4:5. For I have given to you the years of their iniquity, by the number of the days: three hundred and ninety days. And you shall bear the iniquity of the house of Israel.
4:5. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel.
For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel:

4:5 И Я определил тебе годы беззакония их числом дней: триста девяносто дней ты будешь нести беззаконие дома Израилева.
4:5
καὶ και and; even
ἐγὼ εγω I
δέδωκά διδωμι give; deposit
σοι σοι you
τὰς ο the
δύο δυο two
ἀδικίας αδικια injury; injustice
αὐτῶν αυτος he; him
εἰς εις into; for
ἀριθμὸν αριθμος number
ἡμερῶν ημερα day
ἐνενήκοντα ενενηκοντα 90
καὶ και and; even
ἑκατὸν εκατον hundred
ἡμέρας ημερα day
καὶ και and; even
λήμψῃ λαμβανω take; get
τὰς ο the
ἀδικίας αδικια injury; injustice
τοῦ ο the
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
4:5
וַ wa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
נָתַ֤תִּֽי nāṯˈattˈî נתן give
לְךָ֙ lᵊḵˌā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֣י šᵊnˈê שָׁנָה year
עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin
לְ lᵊ לְ to
מִסְפַּ֣ר mispˈar מִסְפָּר number
יָמִ֔ים yāmˈîm יֹום day
שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three
מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred
וְ wᵊ וְ and
תִשְׁעִ֖ים ṯišʕˌîm תֵּשַׁע nine
יֹ֑ום yˈôm יֹום day
וְ wᵊ וְ and
נָשָׂ֖אתָ nāśˌāṯā נשׂא lift
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:5. ego autem dedi tibi annos iniquitatis eorum numero dierum trecentos et nonaginta dies et portabis iniquitatem domus Israhel
And I have laid upon thee the years of their iniquity, according to the number of the days three hundred and ninety days: and thou shalt bear the iniquity of the house of Israel.
4:5. For I have given to you the years of their iniquity, by the number of the days: three hundred and ninety days. And you shall bear the iniquity of the house of Israel.
4:5. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. С какого и до какого времени нужно считать 390: лет беззакония Израиля и 40: лет Иуды? Если под “годами беззакония” разуметь годы, в которые грешил Израиль (а не годы, в которые он нес наказание за грехи), то возможны следующие способы исчисления. 1. Раввины (Раши, Кимхи и др.) начинают счет 890: лет со вступления израильтян в землю Ханаанскую и оканчивают отведением в плен десяти колен: 151: год период судей, 241: - время царей, круглым числом 390: лет; но до разделения царств беззаконновал и Иуда с Израилем; почему же беззаконие последнего исчисляется только к 40: лет? 2. Другие начинают счет с разделения царств: 256: лет существование десятиколенного царства + 134: г. с падения его до разрушения храма; по более верной хронологии 975: г. до Р. Х. разделение царств - 589: взятие Иерусалима Навуходоносором = 386; недостающие 4: года прибавлены на правах поэтической вольности; но - с разрушения Израильского царства грешил уже один Иуда; все же это объяснение вероятнее предыдущего, так как в Св. Писании часто говорится об Иеровоаме, что он ввел в грех Израиля. - 40: лет беззакония Иуды 1) раввины начинают с идолослужения Манассии, которое, предполагают на основании 2: Пар XXXIII:13-17, продолжалось только 16: лет (потому что это именно число нужно прибавить к следующим, чтобы получилось 40) + 2: г. Амона и, опуская благочестивое царствование Иосии, 22: года Иоакима и Седекии. Или 2) начинают эти 40: лет с 13: года царствования Иосии, с выступления Иеремии на пророческое служение, причем прежние грехи Иуды, например, идолослужение Ахаза, Манассии, Амона Бог, предполагается, не считает из-за общественного покаяния при Иосии, и оканчивают разрушением храма; но именно царствование Иосии было самым благочестивым, а с него предлагают исчислять годы беззакония Иуды. - Под годами беззакония, на которые оказывало символическое лежание пророка, можно разуметь плоды наказания за беззаконие. Тогда для 890: и 40: возможны такие исчисления. 890: лет начинают с первого отведения в ассирийский плен Израиля Тиглат-Пелизаром при царе израильском Факее, откуда до 11: года Седекии прошло 164: г. + 70: лет плена вавилонского + 155: лет 4: месяца с восстановления храма при Зоровавеле до окончательного освобождения народа при Артаксерксе Мемноне = 889: л. 4: м. (блаж. Иероним); при этом годы считаются по царствованиям и все царствования берутся полные, даже конечные в ряду, т. е. царствование Факея и Артаксеркса Мемнона, хотя в Библии не сказано и ни откуда неизвестно, в какие годы этих царей произошли имеющие сюда отношения события - плен ассирийский и спасение евреев от Амана. Что касается 40: лет, то приблизительно столько должно было пройти от переселений при Иехонии до указа Кира (? до освобождения Иехонии из темницы?), т. е. столько лет было фактического и особенно тяжелого плена для Иудейского царства (который идеально продолжался 70: лет; см. объясн. I:1: “тридцатый год”). - В частностях и подробностях каждое из этих исчислений допускает много возражений (кроме сделанных на своих местах, напр., еще: плен Израиля и Иуды по Иез XXXVII:15: и далее должен, по-видимому, кончиться одновременно) и, можно сказать, ни одно не дает точного совпадения с указанными у пророка числами. Но точное совпадение едва ли здесь и нужно; важно, что в истории Израиля, в истории как грехов его, так и бедствий за эти грехи, можно найти периоды, указанные пророком. Беззаконное существование Израильского царства, действительно, относится к беззаконному периоду в Иудейском царстве, как 390: к 40: и такая же приблизительно пропорция существует между длинным пленом первого и коротким второго. А если принять во внимание, что нити тогдашней истории часто теряются совершенно из под взора нашего и что в частности например, время возвращения из плена 10: колен нам совершенно не известно, то точнейшее объяснение этих символических чисел мы должны и вообще считать выше человеческого постижения. Знаменательно, что и осада Иерусалима, на которую, как и на плен, указывало символическое лежание пророка, почти равнялась по продолжительности этому лежанию: она тянулась 1: 1/2: года или 530: дней, но в ней были перерывы (Иер XXXVII:7, 8). Знаменательно и то, что сумма данных здесь чисел 430: соответствует годам “пришельствия” Израиля в Египте, а по представлению пророков ассиро-вавилонский плен Израиля есть ничто иное, как повторение египетского рабства (">Ос II:2; VIII:13; X:3, 6; Иез XX:34: и д.); и из 430: летней жизни Израиля в Египте именно 40: лет можно выделить в качестве периода особенно тяжких бедствий, класть ли эти 40: лет на 40-летнее странствование по пустыне или на 40-летнее пребывание Моисея в Аравии (после убийства египтянина), когда притеснения со стороны фараона должны были усилиться (Кейль). Относительно числа 40: нужно заметить также, что это число, так сказать, настолько, символическое, что едва ли везде оно употребляется в смысле определенного количества (потоп, пост Моисея и Илии, проповедь Ионы в Ниневии, пост Спасителя - все по 40: дней); в персидском языке это число, кроме своего собственного значения, значит и “много”. Итак Иуда грешил много, долго, а Израиль в 9: 3/4: раза, почти в 10: раз больше самого множества! - LXX вместо 390: имеют 190: (некоторые кодексы - 150: и очень немногие - 390) и может быть с целью приблизить свое чтение к евр. начало 5: стиха читают так: “и аз дах тебе две неправды их в число дней”, - очевидно то же, что в Таргуме: “я дал тебе два за один по грехам их”, т. е. один день за два года их неправды (LXX и Таргум таким образом поняли евр. “шене” в смысле “два”, а не “годы”). Новейшие экзегеты считают цифру LXX более верною: в ст. 9: Бог велит пророку есть нечистый хлеб все те по евр. тексту 390: дней, по греч. 190, в которые он будет лежат на боку; отсюда заключают, что 40: дней лежания на правом боку или 40: лет беззакония Иудина входит в общее число 390: или 190, из которых на лежание левым боком или на беззаконие Израилево отойдет 350: или 150; последнее из этих чисел и имеют некоторые кодексы LXX в ст. 4: и 5; а если так, то годы беззакония Израилева или точнее наказания за него превышают годы беззакония Иудина только на 150: лет; ассирийский плен Израиля, т. е. взятие Самарии, и действительно предварило плен вавилонский или взятие Иерусалима на 1: 1/2: века (725-589). Кроме того чтение LXX подтверждается, говорят, и тем, что в 5: день 6: месяца 6: года своего плена пророк имеет уже второе свое видение, при котором находятся старейшины и в котором он духом переносится в Иерусалим; к этому времени, говорят, лежание его должно было окончиться (разве не мог пророк иметь видение VIII XI гл. лежа? подвиг лежания и соединенный с ним пост наиболее мог способствовать тому видению); а м. т., если предположить для его символических действий самый ранний срок 12: день 4: месяца 5: года (через 7: дней после первого, Ховарского видения), до видения VIII-XI гл. останется 412: дней (а если б год был високосным? или если 40: входят в 390: дней?). Из чтения греческого, говорят, легко могло возникнуть еврейское под влиянием соображений, что новое пленение Израиля должно по числу лет соответствовать рабству египетскому или (по Бертолету) на основании гематрии (численного значении букв) в словах “дни осады” “йемей мацора”: 10: + 40: + 10: + 40: + 90: + 200: = 390. Но также легко могло из 390: возникнуть 190: или 150: под влиянием тех двух соображений, которые приводятся ныне в защиту 190.
Albert Barnes: Notes on the Bible - 1834
4:5: According to the number of the days - Or, "to be to thee as a number of days (even as)" etc. Compare the margin reference. Some conceive that these "days" were the years during which Israel and Judah sinned, and date in the case of Israel from Jeroboam's rebellion to the time at which Ezekiel wrote (circa 390 years); and in the case of Judah from Josiah's reformation. But it seems more in accordance with the other "signs," to suppose that they represent not that which had been, but that which shall be. The whole number of years is 430 Eze 4:5-6, the number assigned of old for the affliction of the descendants of Abraham Gen 15:13; Exo 12:40. The "forty years" apportioned to Judah Eze 4:6, bring to mind the 40 years passed in the wilderness; and these were years not only of punishment, but also of discipline and preparatory to restoration, so Ezekiel would intimate the difference between the punishments of Israel and of Judah to be this, that the one would be of much longer duration with no definite hope of recovery, but the other would be imposed with the express purpose of the renewal of mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: I have: Isa 53:6
three: This number of years will take us back from the year in which Judea was finally desolated by Nebuzar-adan, bc 584, to the establishment of idolatry in Israel by Jeroboam, bc 975. "Beginning from Kg1 12:33. Ending Jer 52:30.
John Gill
4:5 For I have laid upon thee the years of their iniquity,.... Or the iniquity which for so many years they have been guilty of; that is, the punishment of it:
according to the number of the days; a day for a year;
three hundred and ninety days; which signify three hundred and ninety years; and so many years there were from the revolt of the ten tribes from Rehoboam, and the setting up the calves at Dan and Bethel, to the destruction of Jerusalem; which may be reckoned thus: the apostasy was in the fourth year of Rehoboam, so that there remained thirteen years of his reign, for he reigned seventeen years; Abijah his successor reigned three years; Asa, forty one; Jehoshaphat, twenty five; Joram, eight; Ahaziah, one; Athaliah, seven; Joash, forty; Amaziah, twenty nine: Uzziah, fifty two; Jotham, sixteen; Ahaz, sixteen; Hezekiah, twenty nine; Manasseh, fifty five; Amos, two; Josiah, thirty one; Jehoahaz, three months; Jehoiakim, eleven years; Jeconiah, three months and ten days; and Zedekiah, eleven years; in all three hundred and ninety years. Though Grotius reckons them from the fall of Solomon to the carrying captive of the ten tribes by Shalmaneser. According to Jerom, both the three hundred and ninety days, and the forty days, were figurative of the captivities of Israel and Judah. The captivity of Israel, or the ten tribes, began under Pekah king of Israel, 3Kings 15:29; when many places in the kingdom were wasted; from whence, to the fortieth year of Ahasuerus, when the Jews were entirely set at liberty, were three hundred and ninety years (e); and the captivity of Judah began in the first year of Jeconiah, which, to the first of Cyrus, were forty years. The Jewish writers make these years to be the time of the idolatry of these people in their chronicle (f) they say, from hence we learn that Israel provoked the Lord to anger, from the time they entered into the land until they went out of it, three hundred and ninety years. Which, according to Jarchi and Kimchi, are, to be reckoned partly in the times of the judges, and partly in the times of the kings of Israel; in the times of the former, a hundred and eleven years: from Micah, till the ark was carried captive in the days of Eli, forty years; and from the time of Jeroboam to Hoshea, two hundred and forty; which make three hundred and ninety one: but the last of Hoshea is not of the number, since it was in the ninth year of his reign the city of Samaria was taken. So Jarchi. Kimchi's reckoning is different. Abarbinel is of opinion that these years describe the four hundred and thirty years of Israel's bondage in Egypt; though, he says, they may be understood of the time of the division of the kingdom under Rehoboam, from whence, to the destruction of Jerusalem, were three hundred and ninety years; which sense is best, and is what is first given;
so shalt thou bear the iniquity of the house of Israel; as many days as answer to these years; by the house of Israel is meant not merely the ten tribes, who had been carried captive long before this time, but such of them also as were mixed with the tribes of Judah and Benjamin.
(e) Vid. Lyra in loc. (f) Seder Olam Rabba, c. 26. p. 73.
John Wesley
4:5 I have laid - I have pointed out the number of years wherein apostate Israel sinned against me, and I did bear with them. Years - These years probably began at Solomon's falling to idolatry, in the twenty - seventh year of his reign, and ended in the fifth of Zedekiah's captivity.
Robert Jamieson, A. R. Fausset and David Brown
4:5 three hundred and ninety days--The three hundred ninety years of punishment appointed for Israel, and forty for Judah, cannot refer to the siege of Jerusalem. That siege is referred to in Ezek 4:1-3, and in a sense restricted to the literal siege, but comprehending the whole train of punishment to be inflicted for their sin; therefore we read here merely of its sore pressure, not of its result. The sum of three hundred ninety and forty years is four hundred thirty, a period famous in the history of the covenant-people, being that of their sojourn in Egypt (Ex 12:40-41; Gal 3:17). The forty alludes to the forty years in the wilderness. Elsewhere (Deut 28:68; Hos 9:3), God threatened to bring them back to Egypt, which must mean, not Egypt literally, but a bondage as bad as that one in Egypt. So now God will reduce them to a kind of new Egyptian bondage to the world: Israel, the greater transgressor, for a longer period than Judah (compare Ezek 20:35-38). Not the whole of the four hundred thirty years of the Egypt state is appointed to Israel; but this shortened by the forty years of the wilderness sojourn, to imply, that a way is open to their return to life by their having the Egypt state merged into that of the wilderness; that is, by ceasing from idolatry and seeking in their sifting and sore troubles, through God's covenant, a restoration to righteousness and peace [FAIRBAIRN]. The three hundred ninety, in reference to the sin of Israel, was also literally true, being the years from the setting up of the calves by Jeroboam (3Kings 12:20-33), that is, from 975 to 583 B.C.: about the year of the Babylonians captivity; and perhaps the forty of Judah refers to that part of Manasseh's fifty-five year's reign in which he had not repented, and which, we are expressly told, was the cause of God's removal of Judah, notwithstanding Josiah's reformation (3Kings 21:10-16; 4Kings 23:26-27).
4:64:6: եւ բովանդակեսցես ՚ի միասին զամենայն։ Եւ դարձեալ ննջեսցես յաջակողմն քո, եւ առցես զանիրաւութիւն տանն Յուդայ զքառասուն օր. զի օր ընդ տարւոյ եդի՛ քեզ[12347]։ [12347] ՚Ի լուս՛՛. Եւ դիցես զանիրաւութիւն տանն. համաձայն բազմաց ՚ի բնաբ՛՛։
6 կ’ամբողջացնես բոլորը միասին: Դարձեալ կը ննջես, աջ կողքիդ վրայ, եւ Յուդայի տան անիրաւութիւնները կը կրես քառասուն օր. իւրաքանչիւր տարուայ դիմաց մէկ օր եմ սահմանել քեզ:
6 Երբ այն օրերը լմնցնես, պառկիր քու աջ կողմիդ վրայ ու քառասուն օր Յուդայի տանը անօրէնութիւնը կրէ՛։ Ամէն մէկ տարիին տեղ մէկ օր տուի քեզի։
Եւ բովանդակեսցես [70]ի միասին զամենայն``, եւ դարձեալ ննջեսցես յաջակողմն քո, եւ [71]առցես զանիրաւութիւն տանն Յուդայ զքառասուն օր. զի օր ընդ տարւոյ եդի քեզ:

4:6: եւ բովանդակեսցես ՚ի միասին զամենայն։ Եւ դարձեալ ննջեսցես յաջակողմն քո, եւ առցես զանիրաւութիւն տանն Յուդայ զքառասուն օր. զի օր ընդ տարւոյ եդի՛ քեզ[12347]։
[12347] ՚Ի լուս՛՛. Եւ դիցես զանիրաւութիւն տանն. համաձայն բազմաց ՚ի բնաբ՛՛։
6 կ’ամբողջացնես բոլորը միասին: Դարձեալ կը ննջես, աջ կողքիդ վրայ, եւ Յուդայի տան անիրաւութիւնները կը կրես քառասուն օր. իւրաքանչիւր տարուայ դիմաց մէկ օր եմ սահմանել քեզ:
6 Երբ այն օրերը լմնցնես, պառկիր քու աջ կողմիդ վրայ ու քառասուն օր Յուդայի տանը անօրէնութիւնը կրէ՛։ Ամէն մէկ տարիին տեղ մէկ օր տուի քեզի։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 И когда исполнишь это, то вторично ложись уже на правый бок, и сорок дней неси на себе беззаконие дома Иудина, день за год, день за год Я определил тебе.
4:6 καὶ και and; even συντελέσεις συντελεω consummate; finish ταῦτα ουτος this; he πάντα πας all; every καὶ και and; even κοιμηθήσῃ κοιμαω doze; fall asleep ἐπὶ επι in; on τὸ ο the πλευρόν πλευρον of you; your τὸ ο the δεξιὸν δεξιος right καὶ και and; even λήμψῃ λαμβανω take; get τὰς ο the ἀδικίας αδικια injury; injustice τοῦ ο the οἴκου οικος home; household Ιουδα ιουδα Iouda; Iutha τεσσαράκοντα τεσσαρακοντα forty ἡμέρας ημερα day ἡμέραν ημερα day εἰς εις into; for ἐνιαυτὸν ενιαυτος cycle; period τέθεικά τιθημι put; make σοι σοι you
4:6 וְ wᵊ וְ and כִלִּיתָ֣ ḵillîṯˈā כלה be complete אֶת־ ʔeṯ- אֵת [object marker] אֵ֗לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and שָׁ֨כַבְתָּ֜ šˌāḵavtˈā שׁכב lie down עַל־ ʕal- עַל upon צִדְּךָ֤ ṣiddᵊḵˈā צַד side הַה *ha הַ the יְמָנִי֙ימוני *yᵊmānˌî יְמָנִי right-hand שֵׁנִ֔ית šēnˈîṯ שֵׁנִי second וְ wᵊ וְ and נָשָׂ֖אתָ nāśˌāṯā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin בֵּית־ bêṯ- בַּיִת house יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four יֹ֔ום yˈôm יֹום day יֹ֧ום yˈôm יֹום day לַ la לְ to † הַ the שָּׁנָ֛ה ššānˈā שָׁנָה year יֹ֥ום yˌôm יֹום day לַ la לְ to † הַ the שָּׁנָ֖ה ššānˌā שָׁנָה year נְתַתִּ֥יו nᵊṯattˌiʸw נתן give לָֽךְ׃ lˈāḵ לְ to
4:6. et cum conpleveris haec dormies super latus tuum dextrum secundo et adsumes iniquitatem domus Iuda quadraginta diebus diem pro anno diem inquam pro anno dedi tibiAnd when thou hast accomplished this, thou shalt sleep again upon thy right side, and thou shalt take upon thee the iniquity of the house of Juda forty days: a day for a year, yea, a day for a year I have appointed to thee.
6. And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah: forty days, each day for a year, have I appointed it unto thee.
4:6. And when you will have completed this, you shall sleep a second time, on your right side, and you shall assume the iniquity of the house of Judah for forty days: one day for each year; one day, I say, for each year, have I given to you.
4:6. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year:

4:6 И когда исполнишь это, то вторично ложись уже на правый бок, и сорок дней неси на себе беззаконие дома Иудина, день за год, день за год Я определил тебе.
4:6
καὶ και and; even
συντελέσεις συντελεω consummate; finish
ταῦτα ουτος this; he
πάντα πας all; every
καὶ και and; even
κοιμηθήσῃ κοιμαω doze; fall asleep
ἐπὶ επι in; on
τὸ ο the
πλευρόν πλευρον of you; your
τὸ ο the
δεξιὸν δεξιος right
καὶ και and; even
λήμψῃ λαμβανω take; get
τὰς ο the
ἀδικίας αδικια injury; injustice
τοῦ ο the
οἴκου οικος home; household
Ιουδα ιουδα Iouda; Iutha
τεσσαράκοντα τεσσαρακοντα forty
ἡμέρας ημερα day
ἡμέραν ημερα day
εἰς εις into; for
ἐνιαυτὸν ενιαυτος cycle; period
τέθεικά τιθημι put; make
σοι σοι you
4:6
וְ wᵊ וְ and
כִלִּיתָ֣ ḵillîṯˈā כלה be complete
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
שָׁ֨כַבְתָּ֜ šˌāḵavtˈā שׁכב lie down
עַל־ ʕal- עַל upon
צִדְּךָ֤ ṣiddᵊḵˈā צַד side
הַה
*ha הַ the
יְמָנִי֙ימוני
*yᵊmānˌî יְמָנִי right-hand
שֵׁנִ֔ית šēnˈîṯ שֵׁנִי second
וְ wᵊ וְ and
נָשָׂ֖אתָ nāśˌāṯā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
בֵּית־ bêṯ- בַּיִת house
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
יֹ֔ום yˈôm יֹום day
יֹ֧ום yˈôm יֹום day
לַ la לְ to
הַ the
שָּׁנָ֛ה ššānˈā שָׁנָה year
יֹ֥ום yˌôm יֹום day
לַ la לְ to
הַ the
שָּׁנָ֖ה ššānˌā שָׁנָה year
נְתַתִּ֥יו nᵊṯattˌiʸw נתן give
לָֽךְ׃ lˈāḵ לְ to
4:6. et cum conpleveris haec dormies super latus tuum dextrum secundo et adsumes iniquitatem domus Iuda quadraginta diebus diem pro anno diem inquam pro anno dedi tibi
And when thou hast accomplished this, thou shalt sleep again upon thy right side, and thou shalt take upon thee the iniquity of the house of Juda forty days: a day for a year, yea, a day for a year I have appointed to thee.
4:6. And when you will have completed this, you shall sleep a second time, on your right side, and you shall assume the iniquity of the house of Judah for forty days: one day for each year; one day, I say, for each year, have I given to you.
4:6. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.
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Adam Clarke: Commentary on the Bible - 1831
4:6: Forty days - Reckon, says Archbishop Newcome, near fifteen years and six months in the reign of Manasseh, two years in that of Amon, three months in that of Jehoahaz, eleven years in that of Jehoiakim, three months and ten days in that of Jehoiachin, and eleven years in that of Zedekiah; and there arises a period of forty years, during which gross idolatry was practiced in the kingdom of Judah. Forty days may have been employed in spoiling and desolating the city and the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: forty days: This represented the forty years during which gross idolatry pRev_ailed in Judah, from the reformation of Josiah, bc 624, to the same final desolation of the land. Some think that the period of 390 days also predicts the duration of the siege of the Babylonians (Eze 4:9), deducting from it five months and twenty-nine days, when the besiegers went to meet the Egyptians (Kg2 25:1-4; Jer 37:5); and that forty days may have been employed in desolating the temple and city. "Beginning from Kg2 23:3, Kg2 23:23. Ending Jer 52:30."
each day for a year: Heb. a day for a year, a day for a year, Num 14:34; Dan 9:24-26, Dan 12:11, Dan 12:12; Rev 9:15, Rev 11:2, Rev 11:3, Rev 12:14, Rev 13:5
Geneva 1599
4:6 And when thou hast accomplished them, lie again on thy (c) right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.
(c) Which declared Judah, who had now from the time of Josiah slept in their sins forty years.
John Gill
4:6 And when thou hast accomplished them,.... The three hundred and ninety days, by lying so long on the left side, bearing the sins of the house of Israel in this way; or, as Cocceius renders the words, "and thou shall accomplish them, and thou shalt lie", &c. (g), that is, thou shalt so accomplish these days, that thou mayest lie through forty days on the right hand, and then make bare thine arm, and prophesy against Jerusalem; for he thinks the forty days are part of the three hundred and ninety, as before observed: and so Piscator's note is, "when thou shalt accomplish", &c. namely, when there shall remain yet forty days, as appears by comparing Ezek 4:9 with this verse and Ezek 4:5; so Polanus interprets the passage: then
lie again on thy right side; that is, for Judah; which tribe, as Jarchi observes, lay to the south, and so to the right of Jerusalem; see Ezek 16:46; or rather the prophet lay on the right side for Judah, because more honourable, and in greater esteem with the Lord; nor were their sins so many, or continued in so long as those of the ten tribes; and therefore they, and the punishment of them, are borne a less time by the prophet, as follows:
and thou shall bear the iniquity of the house of Judah forty days: which some think answers to the forty years of Manasseh's evil reign; others reckon from the thirteenth of Josiah to the end of Zedekiah, and others from the eighteenth of Josiah to the destruction of Jerusalem, which was five years after the carrying of Zedekiah captive:
I have appointed thee each day for a year; which is not only the key for the understanding of the forty days, but also the three hundred and ninety.
(g) "et absolves hos, et decumbes", Cocceius, Starckius; "et consummabis haec, et jacebis", Montanus.
John Wesley
4:6 Accomplished - That is, almost accomplished. House of Judah - Of the two tribes. Forty days - Probably from Josiah's renewing the covenant, until the destruction of the temple, during which time God deferred to punish, expecting whether they would keep their covenant, or retain their idolatries, which latter they did for thirteen years of Josiah's reign, for eleven of Jehoiakim's, and eleven of Zedekiah's reign, and five of his captivity, which amount to just forty years. But all this was done in a vision.
Robert Jamieson, A. R. Fausset and David Brown
4:6 each day for a year--literally, "a day for a year, a day for a year." Twice repeated, to mark more distinctly the reference to Num 14:34. The picturing of the future under the image of the past, wherein the meaning was far from lying on the surface, was intended to arouse to a less superficial mode of thinking, just as the partial veiling of truth in Jesus' parables was designed to stimulate inquiry; also to remind men that God's dealings in the past are a key to the future, for He moves on the same everlasting principles, the forms alone being transitory.
4:74:7: Եւ ՚ի պաշարումն Երուսաղեմի պատրաստեսցես զերեսս քո, եւ զօրացուսցես զբազուկս քո, եւ մարգարէասցի՛ս ՚ի վերայ նորա[12348]։ [12348] Յօրինակին պակասէր. Պատրաստեսցես զերեսս քո եւ զօրացուսցես զբազուկս քո։
7 Դէմքդ կ’ուղղես դէպի Երուսաղէմի պաշարումը, կը զօրացնես բազուկներդ եւ նրա վրայ մարգարէութիւններ կ’անես:
7 Քու երեսդ դէպի Երուսաղէմի պաշարումը շտկէ ու քու բազուկդ մերկացո՛ւր ու անոր վրայ մարգարէութիւն ըրէ՛։
Եւ ի պաշարումն Երուսաղեմի [72]պատրաստեսցես զերեսս քո, եւ զօրացուսցես զբազուկս քո``, եւ մարգարէասցիս ի վերայ նորա:

4:7: Եւ ՚ի պաշարումն Երուսաղեմի պատրաստեսցես զերեսս քո, եւ զօրացուսցես զբազուկս քո, եւ մարգարէասցի՛ս ՚ի վերայ նորա[12348]։
[12348] Յօրինակին պակասէր. Պատրաստեսցես զերեսս քո եւ զօրացուսցես զբազուկս քո։
7 Դէմքդ կ’ուղղես դէպի Երուսաղէմի պաշարումը, կը զօրացնես բազուկներդ եւ նրա վրայ մարգարէութիւններ կ’անես:
7 Քու երեսդ դէպի Երուսաղէմի պաշարումը շտկէ ու քու բազուկդ մերկացո՛ւր ու անոր վրայ մարգարէութիւն ըրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 И обрати лице твое и обнаженную правую руку твою на осаду Иерусалима, и пророчествуй против него.
4:7 καὶ και and; even εἰς εις into; for τὸν ο the συγκλεισμὸν συγκλεισμος Jerusalem ἑτοιμάσεις ετοιμαζω prepare τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even τὸν ο the βραχίονά βραχιων arm σου σου of you; your στερεώσεις στερεοω make solid; solidify καὶ και and; even προφητεύσεις προφητευω prophesy ἐπ᾿ επι in; on αὐτήν αυτος he; him
4:7 וְ wᵊ וְ and אֶל־ ʔel- אֶל to מְצֹ֤ור mᵊṣˈôr מָצֹור siege יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem תָּכִ֣ין tāḵˈîn כון be firm פָּנֶ֔יךָ pānˈeʸḵā פָּנֶה face וּֽ ˈû וְ and זְרֹעֲךָ֖ zᵊrōʕᵃḵˌā זְרֹועַ arm חֲשׂוּפָ֑ה ḥᵃśûfˈā חשׂף strip וְ wᵊ וְ and נִבֵּאתָ֖ nibbēṯˌā נבא speak as prophet עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
4:7. et ad obsidionem Hierusalem convertes faciem tuam et brachium tuum erit exertum et prophetabis adversus eamAnd thou shalt turn thy face to the siege of Jerusalem and thy arm shall be stretched out: and thou shalt prophesy against it.
7. And thou shalt set thy face toward the siege of Jerusalem, with thine arm uncovered; and thou shalt prophesy against it.
4:7. And you shall turn your face toward the siege of Jerusalem, and your arm shall be extended. And you shall prophesy against it.
4:7. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm [shall be] uncovered, and thou shalt prophesy against it.
Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm [shall be] uncovered, and thou shalt prophesy against it:

4:7 И обрати лице твое и обнаженную правую руку твою на осаду Иерусалима, и пророчествуй против него.
4:7
καὶ και and; even
εἰς εις into; for
τὸν ο the
συγκλεισμὸν συγκλεισμος Jerusalem
ἑτοιμάσεις ετοιμαζω prepare
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
τὸν ο the
βραχίονά βραχιων arm
σου σου of you; your
στερεώσεις στερεοω make solid; solidify
καὶ και and; even
προφητεύσεις προφητευω prophesy
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
4:7
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מְצֹ֤ור mᵊṣˈôr מָצֹור siege
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
תָּכִ֣ין tāḵˈîn כון be firm
פָּנֶ֔יךָ pānˈeʸḵā פָּנֶה face
וּֽ ˈû וְ and
זְרֹעֲךָ֖ zᵊrōʕᵃḵˌā זְרֹועַ arm
חֲשׂוּפָ֑ה ḥᵃśûfˈā חשׂף strip
וְ wᵊ וְ and
נִבֵּאתָ֖ nibbēṯˌā נבא speak as prophet
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
4:7. et ad obsidionem Hierusalem convertes faciem tuam et brachium tuum erit exertum et prophetabis adversus eam
And thou shalt turn thy face to the siege of Jerusalem and thy arm shall be stretched out: and thou shalt prophesy against it.
4:7. And you shall turn your face toward the siege of Jerusalem, and your arm shall be extended. And you shall prophesy against it.
4:7. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm [shall be] uncovered, and thou shalt prophesy against it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Чтобы показать, что символическое лежание знаменует не только плен, но и осаду Иерусалима, пророк должен во время лежания смотреть на изображенную на кирпиче осаду Иерусалима (а след., иметь и ум обращенным на это событие) и простирать к этому изображению правую руку (слав. и греч. точнее: “мышцу”), обнаженную (м. б. со спущенной с нее туникой, которая и вообще, наброшенная на голову и стянутая поясом, покрывала только верхнюю часть руки), след. засученную для борьбы и сражения (ср. Ис LII:10; посему слав. свободно: “мышцу утвердиши”, sterewseiV): другими словами пророк и во время лежания пусть продолжает представлять на себе (ср. железную доску ст. 3) грозно осаждающего город Иегову. “И пророчествуй против него”. Пророчеством и будет эта поза пророка, потому что по III:26: пророчество возможно для него только безмолвное.
Albert Barnes: Notes on the Bible - 1834
4:7: Therefore thou shalt set thy face - Or, "And etc." i. e., direct thy mind to that subject.
Thine arm shall be uncovered - A sign of the execution of vengeance Isa 52:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: set: Eze 4:3, Eze 6:2
and thine: Isa 52:10
Geneva 1599
4:7 Therefore thou shalt set thy face toward the siege of Jerusalem, and thy (d) arm [shall be] uncovered, and thou shalt prophesy against it.
(d) In token of a speedy vengeance.
John Gill
4:7 Therefore thou shalt set thy face toward the siege at Jerusalem,.... All the while he was lying either on the left side or the right, his face was to be directed to the siege of Jerusalem, portrayed upon the tile, and to all the preparations made for that purpose, to show that all had reference to that and that it wound certainly be; for, as the prophet represented the Chaldean army the directing and setting his face to the siege shows their resolution and inflexibleness, that they were determined upon taking the city, and nothing should divert them from it:
and thine arm shall be uncovered; which was usual in fighting in those times and countries; for, wearing long garments, they were obliged to turn them up on the arm, or lay them aside, that they might more expeditiously handle their weapons, and engage with the enemy: in this form the soldiers in Trajan's column are figured fighting; and it is related that the Africans used to fight with their arms uncovered (h); thus Scanderbeg in later times used to fight the Turks. The design of the phrase is to show how ready, diligent, and expeditious, the Chaldeans would be in carrying on the siege. The Targum renders it,
"thou shalt strengthen thine arm;''
and so do the Septuagint, Syriac, and Arabic versions:
and thou shall prophesy against it: meaning not so much by words, if at all, but by these actions, gestures, and habit; for they all foretold what would certainly come to pass.
(h) Vid. Lydium de Re Militari, l. 4. c. 3. p. 160.
John Wesley
4:7 Set - While thou liest on thy side thou shalt fix thy countenance on the portrait of besieged Jerusalem. Uncovered - Naked and stretched out as being ready to strike.
Robert Jamieson, A. R. Fausset and David Brown
4:7 arm . . . uncovered--to be ready for action, which the long Oriental garment usually covered it would prevent (Is 52:10).
thou shalt prophesy against it--This gesture of thine will be a tacit prophecy against it.
4:84:8: Եւ ես ահա ետու ՚ի վերայ քո կապանս, եւ մի՛ փոխեսցես կողմն ՚ի կողմանէ մինչեւ կատարեսցին աւուրք արգելանին քոյ[12349]։ [12349] Ոմանք. Մի՛ փսխիցիս։
8 Իսկ ես ահա քեզ վրայ կապանքներ եմ դրել, ու դու մի կողքիցդ միւսին չես դառնալու, մինչեւ չվերջանան արգելափակմանդ օրերը:
8 Ահա քու վրադ կապեր պիտի դնեմ, որպէս զի մէկ կողմէդ միւս կողմը չդառնաս, մինչեւ քու պաշարման օրերդ լմնցնես»։
Եւ ես ահա ետու ի վերայ քո կապանս, եւ մի՛ փոխեսցես կողմն ի կողմանէ մինչեւ կատարեսցին աւուրք արգելանին քո:

4:8: Եւ ես ահա ետու ՚ի վերայ քո կապանս, եւ մի՛ փոխեսցես կողմն ՚ի կողմանէ մինչեւ կատարեսցին աւուրք արգելանին քոյ[12349]։
[12349] Ոմանք. Մի՛ փսխիցիս։
8 Իսկ ես ահա քեզ վրայ կապանքներ եմ դրել, ու դու մի կողքիցդ միւսին չես դառնալու, մինչեւ չվերջանան արգելափակմանդ օրերը:
8 Ահա քու վրադ կապեր պիտի դնեմ, որպէս զի մէկ կողմէդ միւս կողմը չդառնաս, մինչեւ քու պաշարման օրերդ լմնցնես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 Вот, Я возложил на тебя узы, и ты не повернешься с одного бока на другой, доколе не исполнишь дней осады твоей.
4:8 καὶ και and; even ἐγὼ εγω I ἰδοὺ ιδου see!; here I am δέδωκα διδωμι give; deposit ἐπὶ επι in; on σὲ σε.1 you δεσμούς δεσμος bond; confinement καὶ και and; even μὴ μη not στραφῇς στρεφω turn; turned around ἀπὸ απο from; away τοῦ ο the πλευροῦ πλευρον of you; your ἐπὶ επι in; on τὸ ο the πλευρόν πλευρον of you; your ἕως εως till; until οὗ ος who; what συντελεσθῶσιν συντελεω consummate; finish αἱ ο the ἡμέραι ημερα day τοῦ ο the συγκλεισμοῦ συγκλεισμος of you; your
4:8 וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold נָתַ֥תִּי nāṯˌattî נתן give עָלֶ֖יךָ ʕālˌeʸḵā עַל upon עֲבֹותִ֑ים ʕᵃvôṯˈîm עֲבֹת rope וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תֵהָפֵ֤ךְ ṯēhāfˈēḵ הפך turn מִֽ mˈi מִן from צִּדְּךָ֙ ṣṣiddᵊḵˌā צַד side אֶל־ ʔel- אֶל to צִדֶּ֔ךָ ṣiddˈeḵā צַד side עַד־ ʕaḏ- עַד unto כַּלֹּותְךָ֖ kallôṯᵊḵˌā כלה be complete יְמֵ֥י yᵊmˌê יֹום day מְצוּרֶֽךָ׃ mᵊṣûrˈeḵā מָצֹור siege
4:8. ecce circumdedi te vinculis et non te convertes a latere tuo in latus aliud donec conpleas dies obsidionis tuaeBehold I have encompassed thee with bands: and thou shalt not turn thyself from one side to the other, till thou hast ended the days of thy siege.
8. And, behold, I lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast accomplished the days of thy siege.
4:8. Behold, I have surrounded you with chains. And you shall not turn yourself from one side to the other side, until you have completed the days of your siege.
4:8. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.
And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege:

4:8 Вот, Я возложил на тебя узы, и ты не повернешься с одного бока на другой, доколе не исполнишь дней осады твоей.
4:8
καὶ και and; even
ἐγὼ εγω I
ἰδοὺ ιδου see!; here I am
δέδωκα διδωμι give; deposit
ἐπὶ επι in; on
σὲ σε.1 you
δεσμούς δεσμος bond; confinement
καὶ και and; even
μὴ μη not
στραφῇς στρεφω turn; turned around
ἀπὸ απο from; away
τοῦ ο the
πλευροῦ πλευρον of you; your
ἐπὶ επι in; on
τὸ ο the
πλευρόν πλευρον of you; your
ἕως εως till; until
οὗ ος who; what
συντελεσθῶσιν συντελεω consummate; finish
αἱ ο the
ἡμέραι ημερα day
τοῦ ο the
συγκλεισμοῦ συγκλεισμος of you; your
4:8
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
נָתַ֥תִּי nāṯˌattî נתן give
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
עֲבֹותִ֑ים ʕᵃvôṯˈîm עֲבֹת rope
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תֵהָפֵ֤ךְ ṯēhāfˈēḵ הפך turn
מִֽ mˈi מִן from
צִּדְּךָ֙ ṣṣiddᵊḵˌā צַד side
אֶל־ ʔel- אֶל to
צִדֶּ֔ךָ ṣiddˈeḵā צַד side
עַד־ ʕaḏ- עַד unto
כַּלֹּותְךָ֖ kallôṯᵊḵˌā כלה be complete
יְמֵ֥י yᵊmˌê יֹום day
מְצוּרֶֽךָ׃ mᵊṣûrˈeḵā מָצֹור siege
4:8. ecce circumdedi te vinculis et non te convertes a latere tuo in latus aliud donec conpleas dies obsidionis tuae
Behold I have encompassed thee with bands: and thou shalt not turn thyself from one side to the other, till thou hast ended the days of thy siege.
4:8. Behold, I have surrounded you with chains. And you shall not turn yourself from one side to the other side, until you have completed the days of your siege.
4:8. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Но, продолжая играть начатую еще в 3: ст. роль осаждающего, пророк должен играть и роль осаждаемого: это он будет делать своим лежанием. Бог наложит на него невидимые узы (см. объяснение III:25), чтобы он и физически не мог перевернуться с боку на бок на случай, когда бы нестерпимая боль бока от продолжительного лежания стала превозмогать послушание повелению Божию, “чтобы не указать на какое-либо облегчение от страданий, которое не наступит (для осажденных), пока не наступит совершенное исполнение предуказанных дней” (блаж. Иероним).
Albert Barnes: Notes on the Bible - 1834
4:8: I will lay bands upon thee - Contrast margin reference. The Lord will put constraint upon him, to cause him to exercise his office. In the retirement of his house, figuratively bound and under constraint, he shall not cease to proclaim the doom of the city.
The days of thy siege - Those during which he should thus foretell the approaching calamity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: I will: Eze 3:25
from one side to another: Heb. from thy side to thy side
Geneva 1599
4:8 And, behold, I will lay (e) cords upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.
(e) The people would so straightly be besieged that they would not be able to turn them.
John Gill
4:8 And, behold, I will lay hands upon thee,.... Representing either the besieged, signifying that they should be taken and bound as he was; or rather the besiegers, the Chaldean army, which should be so held by the power and providence of God, that they should not break up the siege until they had taken the city, and fulfilled the whole will and pleasure of God; for these bands were an emblem of the firm and unalterable decree of God, respecting the siege and taking of Jerusalem; and so the Targum paraphrases it,
"and, lo, the decree of my word is upon thee, as a band of ropes;''
and to this sense Jarchi interprets it; and which is confirmed by what follows:
and thou shall not turn thee from one side to another till thou hast ended the days of thy siege; showing that the Chaldean army should not depart from Jerusalem until it was taken; for though, upon the report of the Egyptian army coming against them, they went forth to meet it; yet they returned to Jerusalem, and never left the siege till the city fell into their hands, according to the purpose and appointment of God. Kimchi that the word for siege is in the plural number, and signifies both the "siege" of Samaria and the siege of Jerusalem; but the former was over many years before this time: by this it appears that the siege of Jerusalem should last three hundred and ninety days; indeed, from the beginning to the end of it, were seventeen months, 4Kings 25:1; but the siege being raised by the army of the king of Egypt for some time, Jer 37:5, may reduce it to thirteen months, or thereabout; for three hundred and ninety days are not only intended to signify the years of Israel's sin and wickedness, but also to show how long the city would be besieged; and so long the prophet in this symbolical way was besieging it.
John Wesley
4:8 Bands - An invisible restraint assuring him, that those could no more remove from the siege, than he from that side he lay on.
Robert Jamieson, A. R. Fausset and David Brown
4:8 bands-- (Ezek 3:25).
not turn from . . . side--to imply the impossibility of their being able to shake off the punishment.
4:94:9: Եւ դո՛ւ ա՛ռ քեզ ցորեան, եւ գարի, ոսպն, եւ ոլոռն, եւ կորեակ, եւ հաճար, եւ արկցես զայն յամա՛ն մի խեցեղէն, եւ արասցես դու զայն քեզ հաց. եւ ըստ թուոյ աւուրցն զոր ննջեսցես դու ՚ի կողմն քո, հարեւր եւ իննսուն օր կերիցես զայն[12350]։ [12350] Օրինակ մի. Աւուրցն քոց զոր։
9 Իսկ դու քեզ համար ցորեն ու գարի ա՛ռ, ոսպ ու ոլոռ, կորեկ ու հաճար, դրանք դի՛ր խեցէ մի ամանի մէջ եւ քեզ համար հա՛ց պատրաստիր: Ու ըստ կողքիդ վրայ քո քնելու օրերի թուի՝ հարիւր իննսուն օր կ’ուտես այն:
9 «Դուն քեզի ցորեն, գարի, բակլայ, ոսպ, կորեկ ու հաճար ա՛ռ։ Զանոնք ամանի մը մէջ դիր ու անոնցմէ քեզի հաց շինէ՛։ Զանիկա, քու ձախ կողմիդ վրայ պառկած օրերուդ համրանքովը՝ երեք հարիւր իննիսուն օր ուտես։
Եւ դու ա՛ռ քեզ ցորեան եւ գարի, ոսպն եւ ոլոռն եւ կորեակ եւ հաճար, եւ արկցես [73]զայն յաման մի խեցեղէն. եւ արասցես դու զայն`` քեզ հաց. եւ ըստ թուոյ աւուրցն զոր ննջեսցես դու ի կողմն քո` [74]հարեւր եւ իննսուն օր կերիցես զայն:

4:9: Եւ դո՛ւ ա՛ռ քեզ ցորեան, եւ գարի, ոսպն, եւ ոլոռն, եւ կորեակ, եւ հաճար, եւ արկցես զայն յամա՛ն մի խեցեղէն, եւ արասցես դու զայն քեզ հաց. եւ ըստ թուոյ աւուրցն զոր ննջեսցես դու ՚ի կողմն քո, հարեւր եւ իննսուն օր կերիցես զայն[12350]։
[12350] Օրինակ մի. Աւուրցն քոց զոր։
9 Իսկ դու քեզ համար ցորեն ու գարի ա՛ռ, ոսպ ու ոլոռ, կորեկ ու հաճար, դրանք դի՛ր խեցէ մի ամանի մէջ եւ քեզ համար հա՛ց պատրաստիր: Ու ըստ կողքիդ վրայ քո քնելու օրերի թուի՝ հարիւր իննսուն օր կ’ուտես այն:
9 «Դուն քեզի ցորեն, գարի, բակլայ, ոսպ, կորեկ ու հաճար ա՛ռ։ Զանոնք ամանի մը մէջ դիր ու անոնցմէ քեզի հաց շինէ՛։ Զանիկա, քու ձախ կողմիդ վրայ պառկած օրերուդ համրանքովը՝ երեք հարիւր իննիսուն օր ուտես։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 Возьми себе пшеницы и ячменя, и бобов, и чечевицы, и пшена, и полбы, и всыпь их в один сосуд, и сделай себе из них хлебы, по числу дней, в которые ты будешь лежать на боку твоем; триста девяносто дней ты будешь есть их.
4:9 καὶ και and; even σὺ συ you λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself πυροὺς πυρος and; even κριθὰς κριθη barley καὶ και and; even κύαμον κυαμος and; even φακὸν φακος and; even κέγχρον κεγχρος and; even ὄλυραν ολυρα and; even ἐμβαλεῖς εμβαλλω inject; cast in αὐτὰ αυτος he; him εἰς εις into; for ἄγγος αγγος pail ἓν εις.1 one; unit ὀστράκινον οστρακινος of clay; earthenware καὶ και and; even ποιήσεις ποιεω do; make αὐτὰ αυτος he; him σαυτῷ σεαυτου of yourself εἰς εις into; for ἄρτους αρτος bread; loaves καὶ και and; even κατ᾿ κατα down; by ἀριθμὸν αριθμος number τῶν ο the ἡμερῶν ημερα day ἃς ος who; what σὺ συ you καθεύδεις καθευδω asleep; sleep ἐπὶ επι in; on τοῦ ο the πλευροῦ πλευρον of you; your ἐνενήκοντα ενενηκοντα 90 καὶ και and; even ἑκατὸν εκατον hundred ἡμέρας ημερα day φάγεσαι φαγω swallow; eat αὐτά αυτος he; him
4:9 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you קַח־ qaḥ- לקח take לְךָ֡ lᵊḵˈā לְ to חִטִּ֡ין ḥiṭṭˈîn חִטָּה wheat וּ֠ û וְ and שְׂעֹרִים śᵊʕōrîm שְׂעֹרָה barley וּ û וְ and פֹ֨ול fˌôl פֹּול beans וַ wa וְ and עֲדָשִׁ֜ים ʕᵃḏāšˈîm עֲדָשָׁה lentil וְ wᵊ וְ and דֹ֣חַן ḏˈōḥan דֹּחַן millet וְ wᵊ וְ and כֻסְּמִ֗ים ḵussᵊmˈîm כֻּסְּמִים spelt וְ wᵊ וְ and נָתַתָּ֤ה nāṯattˈā נתן give אֹותָם֙ ʔôṯˌām אֵת [object marker] בִּ bi בְּ in כְלִ֣י ḵᵊlˈî כְּלִי tool אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and עָשִׂ֧יתָ ʕāśˈîṯā עשׂה make אֹותָ֛ם ʔôṯˈām אֵת [object marker] לְךָ֖ lᵊḵˌā לְ to לְ lᵊ לְ to לָ֑חֶם lˈāḥem לֶחֶם bread מִסְפַּ֨ר mispˌar מִסְפָּר number הַ ha הַ the יָּמִ֜ים yyāmˈîm יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֣ה׀ ʔattˈā אַתָּה you שֹׁוכֵ֣ב šôḵˈēv שׁכב lie down עַֽל־ ʕˈal- עַל upon צִדְּךָ֗ ṣiddᵊḵˈā צַד side שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three מֵאֹ֧ות mēʔˈôṯ מֵאָה hundred וְ wᵊ וְ and תִשְׁעִ֛ים ṯišʕˈîm תֵּשַׁע nine יֹ֖ום yˌôm יֹום day תֹּאכֲלֶֽנּוּ׃ tōḵᵃlˈennû אכל eat
4:9. et tu sume tibi frumentum et hordeum et fabam et lentem et milium et viciam et mittes ea in vas unum et facies tibi panes numero dierum quibus dormies super latus tuum trecentis et nonaginta diebus comedes illudAnd take to thee wheat and barley, and beans, and lentils, and millet, and fitches, and put them in one vessel, and make thee bread thereof according to the number of the days that thou shalt lie upon thy side: three hundred and ninety days shalt thou eat thereof.
9. Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and spelt, and put them in one vessel, and make thee bread thereof; the number of the days that thou shalt lie upon thy side, even three hundred and ninety days, shalt thou eat thereof.
4:9. And you shall take for yourself wheat, and barley, and beans, and lentils, and millet, and vetch. And you shall set them in one vessel, and you shall make for yourself bread by the number of days that you will sleep upon your side: three hundred and ninety days shall you shall eat from it.
4:9. Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof, [according] to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof.
Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof, [according] to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof:

4:9 Возьми себе пшеницы и ячменя, и бобов, и чечевицы, и пшена, и полбы, и всыпь их в один сосуд, и сделай себе из них хлебы, по числу дней, в которые ты будешь лежать на боку твоем; триста девяносто дней ты будешь есть их.
4:9
καὶ και and; even
σὺ συ you
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
πυροὺς πυρος and; even
κριθὰς κριθη barley
καὶ και and; even
κύαμον κυαμος and; even
φακὸν φακος and; even
κέγχρον κεγχρος and; even
ὄλυραν ολυρα and; even
ἐμβαλεῖς εμβαλλω inject; cast in
αὐτὰ αυτος he; him
εἰς εις into; for
ἄγγος αγγος pail
ἓν εις.1 one; unit
ὀστράκινον οστρακινος of clay; earthenware
καὶ και and; even
ποιήσεις ποιεω do; make
αὐτὰ αυτος he; him
σαυτῷ σεαυτου of yourself
εἰς εις into; for
ἄρτους αρτος bread; loaves
καὶ και and; even
κατ᾿ κατα down; by
ἀριθμὸν αριθμος number
τῶν ο the
ἡμερῶν ημερα day
ἃς ος who; what
σὺ συ you
καθεύδεις καθευδω asleep; sleep
ἐπὶ επι in; on
τοῦ ο the
πλευροῦ πλευρον of you; your
ἐνενήκοντα ενενηκοντα 90
καὶ και and; even
ἑκατὸν εκατον hundred
ἡμέρας ημερα day
φάγεσαι φαγω swallow; eat
αὐτά αυτος he; him
4:9
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
קַח־ qaḥ- לקח take
לְךָ֡ lᵊḵˈā לְ to
חִטִּ֡ין ḥiṭṭˈîn חִטָּה wheat
וּ֠ û וְ and
שְׂעֹרִים śᵊʕōrîm שְׂעֹרָה barley
וּ û וְ and
פֹ֨ול fˌôl פֹּול beans
וַ wa וְ and
עֲדָשִׁ֜ים ʕᵃḏāšˈîm עֲדָשָׁה lentil
וְ wᵊ וְ and
דֹ֣חַן ḏˈōḥan דֹּחַן millet
וְ wᵊ וְ and
כֻסְּמִ֗ים ḵussᵊmˈîm כֻּסְּמִים spelt
וְ wᵊ וְ and
נָתַתָּ֤ה nāṯattˈā נתן give
אֹותָם֙ ʔôṯˌām אֵת [object marker]
בִּ bi בְּ in
כְלִ֣י ḵᵊlˈî כְּלִי tool
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
עָשִׂ֧יתָ ʕāśˈîṯā עשׂה make
אֹותָ֛ם ʔôṯˈām אֵת [object marker]
לְךָ֖ lᵊḵˌā לְ to
לְ lᵊ לְ to
לָ֑חֶם lˈāḥem לֶחֶם bread
מִסְפַּ֨ר mispˌar מִסְפָּר number
הַ ha הַ the
יָּמִ֜ים yyāmˈîm יֹום day
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתָּ֣ה׀ ʔattˈā אַתָּה you
שֹׁוכֵ֣ב šôḵˈēv שׁכב lie down
עַֽל־ ʕˈal- עַל upon
צִדְּךָ֗ ṣiddᵊḵˈā צַד side
שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three
מֵאֹ֧ות mēʔˈôṯ מֵאָה hundred
וְ wᵊ וְ and
תִשְׁעִ֛ים ṯišʕˈîm תֵּשַׁע nine
יֹ֖ום yˌôm יֹום day
תֹּאכֲלֶֽנּוּ׃ tōḵᵃlˈennû אכל eat
4:9. et tu sume tibi frumentum et hordeum et fabam et lentem et milium et viciam et mittes ea in vas unum et facies tibi panes numero dierum quibus dormies super latus tuum trecentis et nonaginta diebus comedes illud
And take to thee wheat and barley, and beans, and lentils, and millet, and fitches, and put them in one vessel, and make thee bread thereof according to the number of the days that thou shalt lie upon thy side: three hundred and ninety days shalt thou eat thereof.
4:9. And you shall take for yourself wheat, and barley, and beans, and lentils, and millet, and vetch. And you shall set them in one vessel, and you shall make for yourself bread by the number of days that you will sleep upon your side: three hundred and ninety days shall you shall eat from it.
4:9. Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof, [according] to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Осажденные и пленные будут терпеть такой голод, что будут выдирать отовсюду всякие зерна, какие только завалялись где-нибудь, чтобы спечь из них хлеб. Хлеб из такой много (6) составной смеси, составляя противную и вредную для здоровья пищу, сообщал обрядовую нечистоту евшим, так как по закону Моисееву даже засевать поле и виноградник нельзя было семенами двух родов, как и делать платье из двоякой материи (Втор XXII:9: и д. Лев XIX:19); каждая смесь такого рода считалась нечистою. Краски картины взяты с осажденного города, но Иезекииль имеет в виду прежде всего плен. Он хочет драматически изобразить перед пленниками, что пища в плену нечиста (ср. Ис IX:3: и д. Ам VII:17). Перечисляются зерна по степени достоинства, начиная с высших, которые должны истощаться раньше. Пшеница - “воспоминание о лучших временах” (Геферник). Ячмень - в Палестине лошадиный корм (3: Цар IV:28); хлеб из него готовится во время голода (4: Цар IV:22). Боб упоминается в Библии еще только в 2: Цар XVII:28; по свидетельству Плиния (Hist nat. XVIII, 30) у многих народов подмешивался в хлеб. Чечевица (слав. “ляща”) - ныне в Египте бедняки готовят из нее хлеб во время большого недорода. Просо, пшено весьма культивируется в Египте и Аравии, - “пища простонародья, диких и убойных животных” (блаж. Иероним); по-евр. “дохаз” может быть то, что, по-арабски “дахн” - продолговато круглое, темно-коричневое в роде риса зернышко, из которого за недостатком лучших продуктов приготовляется род худого хлеба (Кейль). Полба (слав. “пыро”) худший род пшеницы, мука из которой тоньше и белее, чем обыкновенная пшеничная, но хлеб из нее очень сухой, противен и малопитателен; Вульгата: vicia - “…дикий, журавлиный горох”. - “Сделай себе из них хлебы по числу дней в которые ты будешь лежать на боку твоем”. По блаж. Иерониму, 390: хлебов, по одному на каждый день лежания. Следовательно, хлебы нужно было заготовить из этой противной смеси вперед более, чем на год; иначе и нельзя было, не нарушая впоследствии заповеди о лежании; к концу этого промежутка хлебы должны были положительно окаменеть (впрочем пророку позволено сделать не хлебы, а лепешки, - галеты - см. 12.); в такой стране как Палестина, хлеб и на второй день почти негоден. Со стороны пророка это был больше, чем пост, пост за грешный народ. Какая сила духа требовалась, чтобы вынести такой неимоверно тяжелый и по-видимому бесцельный пост! - “Триста девяносто дней ты будешь есть их”. Почему не 390: + 40? По блаж. Иерониму в знак того, что не одно и тоже наказание постигнет Иуду, который имел хотя знание Бога и Израиль, который совершенно удалился от истинной религии. Может быть 40: дней не упомянуты для краткости выражения. Скорее же всего, потому что и указанное число достаточно для своей цели - возвещение долгого наказания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof. 10 And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it. 11 Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink. 12 And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight. 13 And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them. 14 Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth. 15 Then he said unto me, Lo, I have given thee cow's dung for man's dung, and thou shalt prepare thy bread therewith. 16 Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: 17 That they may want bread and water, and be astonied one with another, and consume away for their iniquity.
The best exposition of this part of Ezekiel's prediction of Jerusalem's desolation is Jeremiah's lamentation of it, Lam. iv. 3, 4, &c., and v. 10, where he pathetically describes the terrible famine that was in Jerusalem during the siege and the sad effects of it.
I. The prophet here, to affect the people with the foresight of it, must confine himself for 390 days to coarse fare and short commons, and that ill-dressed, for they should want both food and fuel.
1. His meat, for the quality of it, was to be of the worst bread, made of but little wheat and barley, and the rest of beans, and lentiles, and millet, and fitches, such as we feed horses or fatted hogs with, and this mixed, as mill corn, or as that in the beggar's bag, that has a dish full of one sort of corn at one house and of another at another house; of such corn as this must the prophet's bread be made while he underwent the fatigue of lying on his side, and needed something better to support him, v. 9. Note, It is our wisdom not to be too fond of dainties and pleasant bread, because we know not what hard meat we may be tied to, nay, and may be glad of, before we die. The meanest sort of food is better than we deserve, and therefore must not be despised nor wasted, nor must those that use it be looked upon with disdain, because we know not what may be our own lot.
2. For the quantity of it, it was to be of the least that a man could be kept alive with, to signify that the besieged should be reduced to short allowance and should hold out till all the bread in the city was spent, Jer. xxxvii. 21. The prophet must eat but twenty shekels' weight of bread a day (v. 10), that was about ten ounces; and he must drink but the sixth part of a hin of water, that was half a pint, about eight ounces, v. 11. The stint of the Lessian diet is fourteen ounces of meat and sixteen of drink. The prophet in Babylon had bread enough and to spare, and was by the river side, where there was plenty of water; and yet, that he might confirm his own prediction and be a sign to the children of Israel, God obliges him to live thus sparingly, and he submits to it. Note, God's servants must learn to endure hardness, and to deny themselves the use of lawful delights, when they may thereby serve the glory of God, evidence the sincerity of their faith, and express their sympathy with their brethren in affliction. The body must be kept under and brought into subjection. Nature is content with a little, grace with less, but lust with nothing. It is good to stint ourselves of choice, that we may the better bear it if ever we should come to be stinted by necessity. And in times of public distress and calamity it ill becomes us to make much of ourselves, as those that drank wine in bowls and were not grieved for the affliction of Joseph, Amos vi. 4-6.
3. For the dressing of it, he must bake it with a man's dung (v. 12); that must be dried, and serve for fuel to heat his oven with. The thought of it would almost turn one's stomach; yet the coarse bread, thus baked, he must eat as barley-cakes, as freely as if it were the same bread he had been used to. This nauseous piece of cookery he must exercise publicly in their sight, that they might be the more affected with the calamity approaching, which was signified by it, that in the extremity of the famine they should not only have nothing that was dainty, but nothing that was cleanly, about them; they must take up with what they could get. To the hungry soul every bitter thing is sweet. This circumstance of the sign, the baking of his bread with man's dung, the prophet with submission humbly desired might be dispensed with (v. 14); it seemed to have in it something of a ceremonial pollution, for there was a law that man's dung should be covered with earth, that God might see no unclean thing in their camp, Deut. xxiii. 13, 14. And must he go and gather a thing so offensive, and use it in the dressing of his meat in the sight of the people? "Ah! Lord God," says he, "behold, my soul has not been polluted, and I am afraid lest by this it be polluted." Note, The pollution of the soul by sin is what good people dread more than any thing; and yet sometimes tender consciences fear it without cause, and perplex themselves with scruples about lawful things, as the prophet here, who had not yet learned that it is not that which goes into the mouth that defiles the man, Matt. xv. 11. But observe he does not plead, "Lord, from my youth I have been brought up delicately and have never been used to any thing but what was clean and nice" (and there were those who were so brought up, who in the siege of Jerusalem did embrace dunghills, Lam. iv. 5), but that he had been brought up conscientiously, and had never eaten any thing that was forbidden by the law, that died of itself or was torn in pieces; and therefore, "Lord, do not put this upon me now." Thus Peter pleaded (Acts x. 14), Lord, I have never eaten any thing that is common or unclean. Note, it will be comfortable to us, when we are reduced to hardships, if our hearts can witness for us that we have always been careful to abstain from sin, even from little sins, and the appearances of evil. Whatever God commands us, we may be sure, is good; but, if we be put upon any thing that we apprehend to be evil, we should argue against it, from this consideration, that hitherto we have preserved our purity--and shall we lose it now? Now, because Ezekiel with a manifest tenderness of conscience made this scruple, God dispensed with him in this matter. Note, Those who have power in their hands should not be rigorous in pressing their commands upon those that are dissatisfied concerning them, yea, though their dissatisfactions be groundless or arising from education and long usage, but should recede from them rather than grieve or offend the weak, or put a stumbling-block before them, in conformity to the example of God's condescension to Ezekiel, though we are sure his authority is incontestable and all his commands are wise and good. God allowed Ezekiel to use cow's dung instead of man's dung, v. 15. This is a tacit reflection upon man, as intimating that he being polluted with sin his filthiness is more nauseous and odious than that of any other creature. How much more abominable and filthy is man! Job xv. 16.
II. Now this sign is particularly explained here; it signified,
1. That those who remained in Jerusalem should be brought to extreme misery for want of necessary food. All supplies being cut off by the besiegers, the city would soon find the want of the country, for the king himself is served of the field; and thus the staff of bread would be broken in Jerusalem, v. 16. God would not only take away from the bread its power to nourish, so that they should eat and not be satisfied (Lev. xxvi. 26), but would take away the bread itself (Isa. iii. 1), so that what little remained should be eaten by weight, so much a day, so much a head, that they might have an equal share and might make it last as long as possible. But to what purpose, when they could not make it last always, and the besieged must be tired out before the besiegers? They should eat and drink with care, to make it go as far as might be, and with astonishment, when they saw it almost spent and knew not which way to look for a recruit. They should be astonished one with another; whereas it is ordinarily some alleviation of a calamity to have others share with us in it (Solamen miseris socios habuisse doloris), and some ease to the spirit to complain of the burden, it should be an aggravation of the misery that it was universal, and their complaining to one another should but make them all the more uneasy and increase the astonishment. And the event shall be as bad as their fears; they cannot make it worse than it is, for they shall consume away for their iniquity; multitudes of them shall die of famine, a lingering death, worse than that by the sword (Lam. iv. 9); they shall dies so as to feel themselves die. And it is sin that brings all this misery upon them: They shall consume away in their iniquity (so it may be read); they shall continue hardened and impenitent, and shall die in their sins, which is more miserable than to die on a dunghill. Now, (1.) Let us see here what woeful work sin makes with a people, and acknowledge the righteousness of God herein. Time was when Jerusalem was filled with the finest of the wheat (Ps. cxlvii. 14); but now it would be glad of the coarsest, and cannot have it. Fulness of bread, as it was one of Jerusalem's mercies, so it had become one of her sins, Ezek. xvi. 49. The plenty was abused to luxury and excess, which were therefore thus justly punished with famine. It is a righteous thing with God to deprive us of those enjoyments which we have made the food and fuel of our lusts. (2.) Let us see what reason we have to bless God for plenty, not only for the fruits of the earth, but for the freedom of commerce, that the husbandman can have money for his bread and the tradesman bread for his money, that there is abundance not only in the field, but in the market, that those who live in cities and great towns, though they sow not, neither do they reap, are yet fed from day to day with food convenient.
2. It signified that those who were carried into captivity should be forced to eat their defiled bread among the Gentiles (v. 13), to eat meat made up by Gentile hands otherwise than according to the law of the Jewish church, which they were always taught to call defiled, and which they would have as great an aversion to as a man would have to bread prepared with dung, that is (as perhaps it may be understood) kneaded and moulded with dung. Daniel and his fellows confined themselves to pulse and water, rather than they would eat the portion of the king's meat assigned them, because they apprehended it would defile them, Dan. i. 8. Or they should be forced to eat putrid meat, such as their oppressors would allow them in their slavery, and such as formerly they would have scorned to touch. Because they served not God with cheerfulness in the abundance of all things, God will make them serve their enemies in the want of all things.
Adam Clarke: Commentary on the Bible - 1831
4:9: Take thou also unto thee wheat - In times of scarcity, it is customary in all countries to mix several kinds of coarser grain with the finer, to make it last the longer. This mashlin, which the prophet is commanded to take, of wheat, barley, beans, lentiles, millet, and fitches, was intended to show how scarce the necessaries of life should be during the siege.
Albert Barnes: Notes on the Bible - 1834
4:9: Two things are prefigured in the remainder of this chapter,
(1) the hardships of exile,
(2) the straitness of a siege.
To the people of Israel, separated from the rest of the nations as holy, it was a leading feature in the calamities of their exile that they must be mixed up with other nations, and eat of their food, which to the Jews was a defilement (compare Eze 4:13; Amo 7:17; Dan 1:8.)
Fitches - A species of wheat with shorn ears.
In one vessel - To mix all these varied seeds was an indication that the people were no longer in their own land, where precautions against such mixing of seeds were prescribed.
Three hundred and ninety days - The days of Israel's punishment; because here is a figure of the exile which concerns all the tribes, not of the siege which concerns Judah alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: wheat: Eze 4:13, Eze 4:16
millet: Dochan in Arabic, dokhn the holcus dochna of Forskal, is a kind of millet, of considerable use as a food; the cultivation of which is described by Browne.
fitches: or, spelt, Kussemim is doubtless ζεα, or spelt, as Aquila and Symmachus render here; and so LXX and Theodotion, ολυρα. In times of scarcity it is customary to mix several kinds of coarser grains with the finer, to make it last the longer.
three: Eze 4:5
Carl Friedrich Keil and Franz Delitzsch
4:9
The third symbolical act. - Ezek 4:9. And do thou take to thyself wheat, and barley, and beans, and lentiles, and millet, and spelt, and put them in a vessel, and prepare them as bread for thyself, according to the number of the days on which thou liest on thy side; three hundred and ninety days shalt thou eat it. Ezek 4:10. And thy food, which thou eatest, shall be according to weight, twenty shekels for a day; from time to time shalt thou eat it. Ezek 4:11. And water shalt thou drink according to measure, a sixth part of the hin, from time to time shalt thou drink it. Ezek 4:12. And as barley cakes shalt thou eat it, and shalt bake it before their eyes with human excrement. Ezek 4:13. And Jehovah spake; then shall the children of Israel eat their bread polluted amongst the heathen, whither I shall drive them. Ezek 4:14. Then said I: Ah! Lord, Jehovah, my soul has never been polluted; and of a carcase, and of that which is torn, have I never eaten from my youth up until now, and abominable flesh has not come into my mouth. Ezek 4:15. Then said He unto me: Lo, I allow thee the dung of animals instead of that of man; therewith mayest thou prepare thy bread. Ezek 4:16. And He said to me, Son of man, lo, I will break the staff of bread in Jerusalem, so that they will eat bread according to weight, and in affliction, and drink water by measure, and in amazement. Ezek 4:17. Because bread and water shall fail, and they shall pine away one with another, and disappear in their guilt. - For the whole duration of the symbolical siege of Jerusalem, Ezekiel is to furnish himself with a store of grain corn and leguminous fruits, to place this store in a vessel beside him, and daily to prepare in the form of bread a measured portion of the same, 20 shekels in weight (about 9 ounces), and to bake this as barley cakes upon a fire, prepared with dried dung, and then to partake of it at the different hours for meals throughout the day. In addition to this, he is, at the hours appointed for eating, to drink water, in like manner according to measure, a sixth part of the hin daily, i.e., a quantity less than a pint (cf. Biblisch. Archol. II. p. 141). The Israelites, probably, generally prepared the עגּות from wheat flour, and not merely when they had guests (Gen 18:6). Ezekiel, however, is to take, in addition, other kinds of grain with leguminous fruits, which were employed in the preparation of bread when wheat was deficient; barley - baked into bread by the poor (Judg 7:13; 4Kings 4:42; Jn 6:9; see on 3Kings 5:8); פּול, "beans," a common food of the Hebrews (2Kings 17:28), which appears to have been mixed with other kinds of grain for the purpose of being baked into bread.
(Note: Cf. Plinii Histor. Natur. xviii. 30: "Inter legumina maximus honos fabae, quippe ex qua tentatus sit etiam panis...Frumento etiam miscetur apud plerasque gentes et maxime panico solida ac delicatius fracta.")
This especially holds true of the lentiles, a favourite food of the Hebrews (Gen 25:29.), from which, in Egypt at the present day, the poor still bake bread in times of severe famine (Sonnini, R. II. 390; ἄρτος φάκινος, Athenaeus, IV. 158). דּחן, "millet," termed by the Arabs "Dochn" (Arab. dchn), panicum, a fruit cultivated in Egypt, and still more frequently in Arabia (see Wellsted, Arab. I. 295), consisting of longish round brown grain, resembling rice, from which, in the absence of better fruits, a sort of bad bread is baked. Cf. Celsius, Hierobotan, i. 453ff.; and Gesen. Thesaur. p. 333. כּסּמים, "spelt or German corn" (cf. Ex 9:32), a kind of grain which produces a finer and whiter flour than wheat flour; the bread, however, which is baked from it is somewhat dry, and is said to be less nutritive than wheat bread; cf. Celsius, Hierobotan, ii. 98f. Of all these fruits Ezekiel is to place certain quantities in a vessel - to indicate that all kinds of grain and leguminous fruits capable of being converted into bread will be collected, in order to bake bread for the appeasing of hunger. In the intermixture of various kinds of flour we are not, with Hitzig, to seek a transgression of the law in Lev 19:19; Deut 22:9. מספּר is the accusative of measure or duration. The quantity is to be fixed according to the number of the days. In Ezek 4:9 only the 390 days of the house of Israel's period of punishment are mentioned - quod plures essent et fere universa summa (Prado); and because this was sufficient to make prominent the hardship and oppression of the situation, the 40 days of Judah were omitted for the sake of brevity.
(Note: Kliefoth's supposition is untenable, that what is required in Ezek 4:9-17 refers in reality only to the 390 days of Israel, and not also to the 40 days of Judah, so that so long as Ezekiel lay and bore the sins of Israel, he was to eat his food by measure, and unclean. For this is in contradiction with the distinct announcement that during the whole time that he lay upon the one side and the other, he was besieging Jerusalem; and by the scanty and unclean food, was to portray both the deficiency of bread and water which occurred in the besieged city (Ezek 4:17), as well as the eating of unclean bread, which impended over the Israelites when among the heathen nations. The famine which took place in Jerusalem during the siege did not affect the ten tribes, but that of Judah; while unclean bread had to be eaten among the heathen not only by the Israelites, but also by the Jews transported to Babylon. By the limitation of what is prescribed to the prophet in Ezek 4:9-15 to the time during which the sin of Israel was to be borne, the significance of this symbolical act for Jerusalem and Judah is taken away.)
'מאכלך וגו, "thy food which thou shalt eat," i.e., the definite portion which thou shalt have to eat, shall be according to weight (between subject and predicate the substantive verb is to be supplied). Twenty shekels = 8 or 9 ounces of flour, yield 11 or 12 ounces of bread, i.e., at most the half of what a man needs in southern countries for his daily support.
(Note: In our climate (Germany) we count 2 lbs. of bread for the daily supply of a man; but in warm countries the demand for food is less, so that scarcely 1 1/2 lbs. are required. Wellsted (Travels in Arabia, II. p. 200) relates that "the Bedoweens will undertake a journey of 10 to 12 days without carrying with them any nutriment, save a bottle full of small cakes, baked of white flour and camel or goat's milk, and a leather bag of water. Such a cake weighs about 5 ounces. Two of them, and a mouthful of water, the latter twice within 24 hours, is all which they then partake of.")
The same is the case with the water. A sixth part of a hin, i.e., a quantity less than a pint, is a very niggardly allowance for a day. Both, however - eating the bread and drinking the water - he shall do from time to time, i.e., "not throughout the entire fixed period of 390 days" (Hvernick); but he shall not eat the daily ration at once, but divided into portions according to the daily hours of meals, so that he will never be completely satisfied. In addition to this is the pollution (Ezek 4:12.) of the scanty allowance of food by the manner in which it is prepared. ענּת שׂערים is predicate: "as barley cakes," shalt thou eat them. The suffix in תּאכלנּה is neuter, and refers to לחם in Ezek 4:9, or rather to the kinds of grain there enumerated, which are ground and baked before them: לחם, i.e., "food." The addition שׂערים is not to be explained from this, that the principal part of these consisted of barley, nor does it prove that in general no other than barley cakes were known (Hitzig), but only that the cakes of barley meal, baked in the ashes, were an extremely frugal kind of bread, which that prepared by Ezekiel was to resemble. The עגּה was probably always baked on hot ashes, or on hot stones (3Kings 19:6), not on pans, as Kliefoth here supposes. The prophet, however, is to bake them in (with) human ordure. This is by no means to be understood as if he were to mix the ordure with the food, for which view Is 36:12 has been erroneously appealed to; but - as עליהם in Ezek 4:15 clearly shows - he is to bake it over the dung, i.e., so that dung forms the material of the fire. That the bread must be polluted by this is conceivable, although it cannot be proved from the passages in Lev 5:3; Lev 7:21, and Deut 23:13 that the use of fire composed of dung made the food prepared thereon levitically unclean. The use of fire with human ordure must have communicated to the bread a loathsome smell and taste, by which it was rendered unclean, even if it had not been immediately baked in the hot ashes. That the pollution of the bread is the object of this injunction, we see from the explanation which God gives in Ezek 4:13 : "Thus shall the children of Israel eat their defiled bread among the heathen." The heart of the prophet, however, rebels against such food. He says he has never in his life polluted himself by eating food forbidden in the law; from his youth up he has eaten no unclean flesh, neither of a carcase, nor of that which was torn by wild beasts (cf. Ex 22:30; Deut 14:21), nor flesh of sacrifices decayed or putrefying (פּגּוּל, see on Lev 7:18; Is 65:4). On this God omits the requirement in Ezek 4:12, and permits him to take for firing the dung of oxen instead of that of men.
(Note: The use of dung as a material for burning is so common in the East, that it cannot be supposed that Ezekiel first became acquainted with it in a foreign country, and therefore regarded it with peculiar loathing. Human ordure, of course, so far as our knowledge goes, is never so employed, although the objection raised by Hitzig, on the other hand, that it would not yield so much heat as would be necessary for roasting without immediate contact, i.e., through the medium of a brick, rests upon an erroneous representation of the matter. But the employment of cattle-dung for firing could not be unknown to the Israelites, as it forms in the Huaran (the ancient Bashan) the customary firing material; cf. Wetzstein's remarks on Delitzsch's Job, vol. I. pp. 377, 8 (Eng. trn.), where the preparation of the g'elle - this prevalent material for burning in the Hauran - from cow-dung mixed with chopped straw is minutely described; and this remark is made among others, that the flame of the g'elle, prepared and dried from the dung of oxen that feed at large, is entirely without smoke, and that the ashes, which retain their heat for a lengthened time, are as clean as those of wood.)
In Ezek 4:16., finally, is given the explanation of the scanty allowance of food meted out to the prophet, namely, that the Lord, at the impending siege of Jerusalem, is to take away from the people the staff of bread, and leave them to languish in hunger and distress. The explanation is in literal adherence to the threatenings of the law (Lev 26:26 and Lev 26:39), which are now to pass into fulfilment. Bread is called "staff of bread" as being indispensable for the preservation of life. To בּמשׁקל, Lev 26:26, בּדאגה, "in sorrow," is added; and to the water, בּשׁמּמון, "in astonishment," i.e., in fixed, silent pain at the miserable death, by hunger and thirst, which they see before them. נמקּוּ בּעונם as Lev 26:39. If we, finally, cast a look over the contents of this first sign, it says that Jerusalem is soon to be besieged, and during the siege is to suffer hunger and terror as a punishment for the sins of Israel and Judah; that upon the capture of the city of Israel (Judah) they are to be dispersed among the heathen, and will there be obliged to eat unclean bread. To this in Ezekiel 5 is joined a second sign, which shows further how it shall fare with the people at and after the capture of Jerusalem (Ezek 4:1-4); and after that a longer oracle, which developes the significance of these signs, and establishes the necessity of the penal judgment (Ezek 4:5-17).
Geneva 1599
4:9 Take thou also to thee wheat, and barley, and beans, and lentiles, and millet, (f) and spelt, and put them in one vessel, and make thee bread of them, [according] to the number of the days that thou shalt lie upon thy side, (g) three hundred and ninety days shalt thou eat of it.
(f) Meaning that the famine would be so great that they would be glad to eat whatever they could get.
(g) Which were fourteen months that the city was besieged and this was as many days as Israel sinned years.
John Gill
4:9 Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches,.... The first of these was commonly used to make bread of; in case of want and poverty, barley was used; but, for the rest, they were for cattle, and never used for the food of men but in a time of great scarcity; wherefore this was designed to denote the famine that should attend the siege of Jerusalem; see 4Kings 25:3;
and put them in one vessel; that is, the flour of them, when ground, in order to be mixed and kneaded together, and make one dough thereof; which mixed bread was a sign of a sore famine: the Septuagint call it an earthen vessel; a kneading trough seems to be designed:
and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side; the left side, on which he was to lie three hundred and ninety days: and so as much bread was to be made as would suffice for that time; or so many loaves were to be made as there were days, a loaf for a day:
three hundred and ninety days shalt thou eat thereof; no mention is made of the forty days, perhaps they are understood, a part being put for the whole; or they were included in the three hundred and ninety days. The Septuagint and Arabic versions read only a hundred and ninety days.
John Wesley
4:9 Take - Provide thee corn enough: for a grievous famine will accompany the siege. Wheat - All sorts of grain are to be provided, and all will be little enough. One vessel - Mix the worst with the best to lengthen out the provision.
Robert Jamieson, A. R. Fausset and David Brown
4:9 wheat . . . barley, &c.--Instead of simple flour used for delicate cakes (Gen 18:6), the Jews should have a coarse mixture of six different kinds of grain, such as the poorest alone would eat.
fitches--spelt or dhourra.
three hundred and ninety--The forty days are omitted, since these latter typify the wilderness period when Israel stood separate from the Gentiles and their pollution, though partially chastened by stint of bread and water (Ezek 4:16), whereas the eating of the polluted bread in the three hundred ninety days implies a forced residence "among the Gentiles" who were polluted with idolatry (Ezek 4:13). This last is said of "Israel" primarily, as being the most debased (Ezek 4:9-15); they had spiritually sunk to a level with the heathen, therefore God will make their condition outwardly to correspond. Judah and Jerusalem fare less severely, being less guilty: they are to "eat bread by weight and with care," that is, have a stinted supply and be chastened with the milder discipline of the wilderness period. But Judah also is secondarily referred to in the three hundred ninety days, as having fallen, like Israel, into Gentile defilements; if, then, the Jews are to escape from the exile among Gentiles, which is their just punishment, they must submit again to the wilderness probation (Ezek 4:16).
4:104:10: Եւ զկերակուրն քո կերիջիր կշռո՛վ. քսան սիկղ յաւուր, ժամէ ՚ի ժամ կերիջիր անտի[12351]. [12351] Այլք. Կերիցես կշռով։
10 Կերակուրդ կշռով կ’ուտես. օրը քսան սիկղ[17] որոշուած ժամերին կ’ուտես դրանից:[17] 17. Սիկղը հաւասար է շուրջ 200 գրամի:
10 Ուտելու կերակուրդ կշիռքով ըլլայ, օրը քսան սիկղ։ Օրը մէկ անգամ պիտի ուտես։
Եւ զկերակուրն քո կերիցես կշռով, քսան սիկղ յաւուր, ժամէ ի ժամ կերիջիր անտի:

4:10: Եւ զկերակուրն քո կերիջիր կշռո՛վ. քսան սիկղ յաւուր, ժամէ ՚ի ժամ կերիջիր անտի[12351].
[12351] Այլք. Կերիցես կշռով։
10 Կերակուրդ կշռով կ’ուտես. օրը քսան սիկղ[17] որոշուած ժամերին կ’ուտես դրանից:
[17] 17. Սիկղը հաւասար է շուրջ 200 գրամի:
10 Ուտելու կերակուրդ կշիռքով ըլլայ, օրը քսան սիկղ։ Օրը մէկ անգամ պիտի ուտես։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 И пищу твою, которою будешь питаться, ешь весом по двадцати сиклей в день; от времени до времени ешь это.
4:10 καὶ και and; even τὸ ο the βρῶμά βρωμα food σου σου of you; your ὃ ος who; what φάγεσαι φαγω swallow; eat ἐν εν in σταθμῷ σταθμος twenty σίκλους σικλος the ἡμέραν ημερα day ἀπὸ απο from; away καιροῦ καιρος season; opportunity ἕως εως till; until καιροῦ καιρος season; opportunity φάγεσαι φαγω swallow; eat αὐτά αυτος he; him
4:10 וּ û וְ and מַאֲכָֽלְךָ֙ maʔᵃḵˈālᵊḵā מַאֲכָל food אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תֹּאכֲלֶ֔נּוּ tōḵᵃlˈennû אכל eat בְּ bᵊ בְּ in מִשְׁקֹ֕ול mišqˈôl מִשְׁקֹול weight עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty שֶׁ֖קֶל šˌeqel שֶׁקֶל shekel לַ la לְ to † הַ the יֹּ֑ום yyˈôm יֹום day מֵ mē מִן from עֵ֥ת ʕˌēṯ עֵת time עַד־ ʕaḏ- עַד unto עֵ֖ת ʕˌēṯ עֵת time תֹּאכֲלֶֽנּוּ׃ tōḵᵃlˈennû אכל eat
4:10. cibus autem tuus quo vesceris erit in pondere viginti stateres in die a tempore usque ad tempus comedes illudAnd thy meat that thou shalt eat, shall be in weight twenty staters a day: from time to time thou shalt eat it.
10. And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it.
4:10. But your food, which you will eat, shall be in weight twenty staters a day. You shall eat it from time to time.
4:10. And thy meat which thou shalt eat [shall be] by weight, twenty shekels a day: from time to time shalt thou eat it.
And thy meat which thou shalt eat [shall be] by weight, twenty shekels a day: from time to time shalt thou eat it:

4:10 И пищу твою, которою будешь питаться, ешь весом по двадцати сиклей в день; от времени до времени ешь это.
4:10
καὶ και and; even
τὸ ο the
βρῶμά βρωμα food
σου σου of you; your
ος who; what
φάγεσαι φαγω swallow; eat
ἐν εν in
σταθμῷ σταθμος twenty
σίκλους σικλος the
ἡμέραν ημερα day
ἀπὸ απο from; away
καιροῦ καιρος season; opportunity
ἕως εως till; until
καιροῦ καιρος season; opportunity
φάγεσαι φαγω swallow; eat
αὐτά αυτος he; him
4:10
וּ û וְ and
מַאֲכָֽלְךָ֙ maʔᵃḵˈālᵊḵā מַאֲכָל food
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תֹּאכֲלֶ֔נּוּ tōḵᵃlˈennû אכל eat
בְּ bᵊ בְּ in
מִשְׁקֹ֕ול mišqˈôl מִשְׁקֹול weight
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
שֶׁ֖קֶל šˌeqel שֶׁקֶל shekel
לַ la לְ to
הַ the
יֹּ֑ום yyˈôm יֹום day
מֵ מִן from
עֵ֥ת ʕˌēṯ עֵת time
עַד־ ʕaḏ- עַד unto
עֵ֖ת ʕˌēṯ עֵת time
תֹּאכֲלֶֽנּוּ׃ tōḵᵃlˈennû אכל eat
4:10. cibus autem tuus quo vesceris erit in pondere viginti stateres in die a tempore usque ad tempus comedes illud
And thy meat that thou shalt eat, shall be in weight twenty staters a day: from time to time thou shalt eat it.
4:10. But your food, which you will eat, shall be in weight twenty staters a day. You shall eat it from time to time.
4:10. And thy meat which thou shalt eat [shall be] by weight, twenty shekels a day: from time to time shalt thou eat it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. В осажденном городе, когда пищевые продукты на исходе, они выдаются жителям по весу. Не обильнее питались в древности и пленники, обращавшиеся в рабство. В знак этого и пророк свою скудную пишу, состоящую лишь из противного вкусом хлеба, должен принимать по весу. Сикль = 3,83: золотника. 20: сиклей = 25: 1/2, лотов, “половина того, что требуется для ежедневного употребления человека в тех странах” (Трошон): “такою пищею душа больше изводится, чем поддерживается” (блаж. Иероним). Впрочем Welsted (Travers in Arabia, t. II, р. 200) рассказывает, что бедуины предпринимают путешествие на 10-12: дней, не беря ничего с собою кроме мешка, наполненного маленькими галетами; каждая галета весом около 5: унций; две такие галеты и глоток воды - все, что они употребляют в 24: часа. - “От времени до времени ешь это”. Выражение, встречающееся еще только в 1: Пар IX:25: в понимаемое одними: “от утра до вечера”, другими: “от начала лежания до окончания”; вероятнее же всего: 25-лотовый хлебец ешь не сразу, а в принятые часы ядения, на обед, ужин, - по частям.
Adam Clarke: Commentary on the Bible - 1831
4:10: Twenty shekels a day - The whole of the above grain, being ground, was to be formed into one mass, out of which he was to make three hundred and ninety loaves; one loaf for each day; and this loaf was to be of twenty shekels in weight. Now a shekel, being in weight about half an ounce, this would be ten ounces of bread for each day; and with this water to the amount of one sixth part of a hin, which is about a pint and a half of our measure. All this shows that so reduced should provisions be during the siege, that they should be obliged to eat the meanest sort of aliment, and that by weight, and their water by measure; each man's allowance being scarcely a pint and a half, and ten ounces, a little more than half a pound of bread, for each day's support.
Albert Barnes: Notes on the Bible - 1834
4:10: meat - A general term for food, which in this case consists of grain. Instead of measuring, it was necessary in extreme scarcity to weigh it Lev 26:26; Rev 6:6.
Twenty shekels a day - The shekel contained about 220 grains, so that 20 shekels would be about 56 of a pound.
From time to time - Thou shalt receive and eat it at the appointed interval of a day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Eze 4:16, Eze 14:13; Lev 26:26; Deut. 28:51-68; Isa 3:1
Geneva 1599
4:10 And thy food which thou shalt eat [shall be] by weight, (h) twenty shekels a day: from time to time shalt thou eat it.
(h) Which make a pound.
John Gill
4:10 And thy meat which thou shall eat shall be by weight, twenty shekels a day,.... To eat bread by weight was a sign of a grievous famine; see Lev 26:26; a shekel, according to Josephus (i), weighed four Attic drachms, or half an ounce, wherefore twenty shekels weighed ten ounces; so that the bread the prophet had to eat was but ten ounces a day:
from time to time shall thou eat it; at the certain time of eating, or but once a day; from a set time in one day to the same in another; as from morning to morning, or from noon to noon, or from evening to evening; see Jer 37:21.
(i) Antiqu. l. 3. c. 8. sect. 2.
John Wesley
4:10 By weight - Not as much as you will, but a small pittance delivered by weight to all. Twenty shekels - Ten ounces: scarce enough to maintain life. From time to time - At set hours this was weighed out.
Robert Jamieson, A. R. Fausset and David Brown
4:10 twenty shekels--that is, little more than ten ounces; a scant measure to sustain life (Jer 52:6). But it applies not only to the siege, but to their whole subsequent state.
4:114:11: եւ ջուր չափո՛վ արբջիր. զվեցերորդ մասն դորակի միոյ՝ ժամէ՛ ՚ի ժամ արբջիր[12352]։ [12352] Յօրինակին ՚ի կարգի բնաբանի՝ եւ ՜ջուր՜ չափով. չակերտիւք գրեալ ՚ի լուս՛՛. նշանակի՝ քո։ Ոմանք. Եւ զվեցերորդ մասն։
11 Ջուրն էլ չափով կը խմես. մի փարչի վեցերորդ մասը որոշուած ժամերին կը խմես:
11 Ջուրը չափով, հիմենի մը մէկ վեցերորդ մասը պիտի խմես։ Օրը մէկ անգամ պիտի խմես։
եւ ջուր չափով արբջիր, զվեցերորդ մասն դորակի միոյ` ժամէ ի ժամ արբջիր:

4:11: եւ ջուր չափո՛վ արբջիր. զվեցերորդ մասն դորակի միոյ՝ ժամէ՛ ՚ի ժամ արբջիր[12352]։
[12352] Յօրինակին ՚ի կարգի բնաբանի՝ եւ ՜ջուր՜ չափով. չակերտիւք գրեալ ՚ի լուս՛՛. նշանակի՝ քո։ Ոմանք. Եւ զվեցերորդ մասն։
11 Ջուրն էլ չափով կը խմես. մի փարչի վեցերորդ մասը որոշուած ժամերին կը խմես:
11 Ջուրը չափով, հիմենի մը մէկ վեցերորդ մասը պիտի խմես։ Օրը մէկ անգամ պիտի խմես։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 И воду пей мерою, по шестой части гина пей; от времени до времени пей так.
4:11 καὶ και and; even ὕδωρ υδωρ water ἐν εν in μέτρῳ μετρον measure πίεσαι πινω drink τὸ ο the ἕκτον εκτος.1 sixth τοῦ ο the ιν ιν from; away καιροῦ καιρος season; opportunity ἕως εως till; until καιροῦ καιρος season; opportunity πίεσαι πινω drink
4:11 וּ û וְ and מַ֛יִם mˈayim מַיִם water בִּ bi בְּ in מְשׂוּרָ֥ה mᵊśûrˌā מְשׂוּרָה mesura תִשְׁתֶּ֖ה ṯištˌeh שׁתה drink שִׁשִּׁ֣ית šiššˈîṯ שִׁשִּׁי sixth הַ ha הַ the הִ֑ין hˈîn הִין hin מֵ mē מִן from עֵ֥ת ʕˌēṯ עֵת time עַד־ ʕaḏ- עַד unto עֵ֖ת ʕˌēṯ עֵת time תִּשְׁתֶּֽה׃ tištˈeh שׁתה drink
4:11. et aquam in mensura bibes sextam partem hin a tempore usque ad tempus bibes illudAnd thou shalt drink water by measure, the sixth part of a hin: from time to time thou shalt drink it,
11. And thou shalt drink water by measure, the sixth part of an hin: from time to time shalt thou drink.
4:11. And you shall drink water by measure, one sixth part of a hin. You shall drink it from time to time.
4:11. Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink.
Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink:

4:11 И воду пей мерою, по шестой части гина пей; от времени до времени пей так.
4:11
καὶ και and; even
ὕδωρ υδωρ water
ἐν εν in
μέτρῳ μετρον measure
πίεσαι πινω drink
τὸ ο the
ἕκτον εκτος.1 sixth
τοῦ ο the
ιν ιν from; away
καιροῦ καιρος season; opportunity
ἕως εως till; until
καιροῦ καιρος season; opportunity
πίεσαι πινω drink
4:11
וּ û וְ and
מַ֛יִם mˈayim מַיִם water
בִּ bi בְּ in
מְשׂוּרָ֥ה mᵊśûrˌā מְשׂוּרָה mesura
תִשְׁתֶּ֖ה ṯištˌeh שׁתה drink
שִׁשִּׁ֣ית šiššˈîṯ שִׁשִּׁי sixth
הַ ha הַ the
הִ֑ין hˈîn הִין hin
מֵ מִן from
עֵ֥ת ʕˌēṯ עֵת time
עַד־ ʕaḏ- עַד unto
עֵ֖ת ʕˌēṯ עֵת time
תִּשְׁתֶּֽה׃ tištˈeh שׁתה drink
4:11. et aquam in mensura bibes sextam partem hin a tempore usque ad tempus bibes illud
And thou shalt drink water by measure, the sixth part of a hin: from time to time thou shalt drink it,
4:11. And you shall drink water by measure, one sixth part of a hin. You shall drink it from time to time.
4:11. Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Тяжелее всего что и воду нужно было пить мерою, что бывает только в худших случаях осады. Гин - название египетского происхождения; часто упоминается в Библии (Исх XXIX:40; XXX:24; Чис XV:4, 7, 9); по раввинам равен объему 72: куриных яиц; след. 9: 3/5: бутылок в 1/20: ведра, 1/6: гина = 1: 3/5: бутылки. При осадах тогдашних времен с примитивным водоснабжением недостаток воды был неизбежным.
Albert Barnes: Notes on the Bible - 1834
4:11: Water by measure - This probably corresponds to the water of affliction Kg1 22:27; Isa 30:20. The measure of the hin is variously estimated by Jewish writers. The sixth part of a hin will be according to one estimate about 610ths, according to another 910ths of a pint. The lesser estimate is more suitable here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: shalt drink: Eze 4:16; Isa 5:13; Joh 3:34
Geneva 1599
4:11 Thou shalt drink also water by measure, the sixth part of (i) an hin: from time to time shalt thou drink.
(i) See Ex 29:40
John Gill
4:11 Thou shall drink also water by measure,.... Not wine, but water; and this not as much as he would, but a certain measure; which shows great want of it, and expresses a very distressed condition see Lam 5:4;
the sixth part of an hin; a hin held twelve logs, or seventy two egg shells, or about three quarts of our measure; and the sixth part of one were two logs, or twelve egg shells, and about a pint of our measure; so that it was but a pint of water a day that the prophet was allowed, as a token of the great scarcity of it in the siege of Jerusalem:
from time to time shalt thou drink: as before.
John Wesley
4:11 The sixth part - About six ounces.
Robert Jamieson, A. R. Fausset and David Brown
4:11 sixth . . . of . . . hin--about a pint and a half.
4:124:12: Եւ նկան գարեղէն արկեալ կերիցես անտի. յա՛ղբ մարդոյ եփեսջիր զայն առաջի երեսաց նոցա[12353]։ [12353] Ոմանք. ՚Ի յաղբ մարդոյ։ Ուր Ոսկան. յաղբս մար՛՛։
12 Կերակուրդ գարուց պատրաստուած նկանակի ձեւով կ’ուտես. մարդկանց կղկղանքի վրայ կ’եփես այն, նրանց աչքի առաջ:
12 Քու կերակուրդ գարեղէն շօթերու պէս շինելով պիտի ուտես, զանիկա անոնց աչքին առջեւ մարդու աղբի վրայ եփելով»։
Եւ նկան գարեղէն արկեալ կերիցես անտի. յաղբ մարդոյ եփեսջիր զայն առաջի երեսաց նոցա:

4:12: Եւ նկան գարեղէն արկեալ կերիցես անտի. յա՛ղբ մարդոյ եփեսջիր զայն առաջի երեսաց նոցա[12353]։
[12353] Ոմանք. ՚Ի յաղբ մարդոյ։ Ուր Ոսկան. յաղբս մար՛՛։
12 Կերակուրդ գարուց պատրաստուած նկանակի ձեւով կ’ուտես. մարդկանց կղկղանքի վրայ կ’եփես այն, նրանց աչքի առաջ:
12 Քու կերակուրդ գարեղէն շօթերու պէս շինելով պիտի ուտես, զանիկա անոնց աչքին առջեւ մարդու աղբի վրայ եփելով»։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12 И ешь, как ячменные лепешки, и пеки их при глазах их на человеческом кале.
4:12 καὶ και and; even ἐγκρυφίαν εγκρυφιας barley φάγεσαι φαγω swallow; eat αὐτά αυτος he; him ἐν εν in βολβίτοις βολβιτον human; humanely ἐγκρύψεις εγκρυπτω encrypt; conceal αὐτὰ αυτος he; him κατ᾿ κατα down; by ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him
4:12 וְ wᵊ וְ and עֻגַ֥ת ʕuḡˌaṯ עֻגָה cake שְׂעֹרִ֖ים śᵊʕōrˌîm שְׂעֹרָה barley תֹּֽאכֲלֶ֑נָּה tˈōḵᵃlˈennā אכל eat וְ wᵊ וְ and הִ֗יא hˈî הִיא she בְּ bᵊ בְּ in גֶֽלְלֵי֙ ḡˈellê גֵּל dung-cake צֵאַ֣ת ṣēʔˈaṯ צֵאָה excrement הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind תְּעֻגֶ֖נָה tᵊʕuḡˌenā עוג bake לְ lᵊ לְ to עֵינֵיהֶֽם׃ ס ʕênêhˈem . s עַיִן eye
4:12. et quasi subcinericium hordiacium comedes illud et stercore quod egredietur de homine operies illud in oculis eorumAnd thou shalt eat it as barley bread baked under the ashes: and thou shalt cover it, in their sight, with the dung that cometh out of a man.
12. And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.
4:12. And you shall eat it like barley bread baked under ashes. And you shall cover it, in their sight, with the dung that goes out of a man.”
4:12. And thou shalt eat it [as] barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight.
And thou shalt eat it [as] barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight:

4:12 И ешь, как ячменные лепешки, и пеки их при глазах их на человеческом кале.
4:12
καὶ και and; even
ἐγκρυφίαν εγκρυφιας barley
φάγεσαι φαγω swallow; eat
αὐτά αυτος he; him
ἐν εν in
βολβίτοις βολβιτον human; humanely
ἐγκρύψεις εγκρυπτω encrypt; conceal
αὐτὰ αυτος he; him
κατ᾿ κατα down; by
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῶν αυτος he; him
4:12
וְ wᵊ וְ and
עֻגַ֥ת ʕuḡˌaṯ עֻגָה cake
שְׂעֹרִ֖ים śᵊʕōrˌîm שְׂעֹרָה barley
תֹּֽאכֲלֶ֑נָּה tˈōḵᵃlˈennā אכל eat
וְ wᵊ וְ and
הִ֗יא hˈî הִיא she
בְּ bᵊ בְּ in
גֶֽלְלֵי֙ ḡˈellê גֵּל dung-cake
צֵאַ֣ת ṣēʔˈaṯ צֵאָה excrement
הָֽ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
תְּעֻגֶ֖נָה tᵊʕuḡˌenā עוג bake
לְ lᵊ לְ to
עֵינֵיהֶֽם׃ ס ʕênêhˈem . s עַיִן eye
4:12. et quasi subcinericium hordiacium comedes illud et stercore quod egredietur de homine operies illud in oculis eorum
And thou shalt eat it as barley bread baked under the ashes: and thou shalt cover it, in their sight, with the dung that cometh out of a man.
4:12. And you shall eat it like barley bread baked under ashes. And you shall cover it, in their sight, with the dung that goes out of a man.”
4:12. And thou shalt eat it [as] barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. “Наступает наихудшее” (Сменд). В знак недостатка дров, указанный хлеб нужно готовить не в печи, а в золе, делая его в форме ячменных лепешек (вероятно, обычный хлеб беднейшего люда), т. е. настолько тонких, чтобы небольшой жар золы мог проникнуть во все тесто. В странах, наиболее бедных дровами, они заменялись сухим пометом домашнего скота (тоже - южно-русский кизяк). Хлеб, спеченный в золе из такого топлива, не может не внушать отвращения, хотя кое-где и теперь на Востоке и м. пр. в самой Палестине феллахи не брезгуют так испеченными лепешками. Но если для этой цели употребить человеческий помет, как то велено было пророку, то есть лепешку, всю облепленную такой золой (так нужно понимать выражение Вульгаты: “и покроешь их человеческим калом”, и менее решительное LXX: “в лайне, bolbitoiV, мотыл, koprou, человеческих сокрыеши я”) значило почти тоже, что есть человеческий кал. Может быть, осажденный город мог дойти и до такой крайности по уничтожении в нем всего скота. Сообщая пище отвратительный запах, такой способ приготовления и осквернял ее на основании Втор XXIII:13, 14. - “И пеки их на глазах их”. Принимая своих посетителей, пророк не должен прятаться от них с своим символическим действием.
Adam Clarke: Commentary on the Bible - 1831
4:12: Thou shalt bake it with dung - Dried ox and cow dung is a common fuel in the east; and with this, for want of wood and coals, they are obliged to prepare their food. Indeed, dried excrement of every kind is gathered. Here, the prophet is to prepare his bread with dry human excrement. And when we know that this did not come in contact with the bread, and was only used to warm the plate, (see Eze 4:3), on which the bread was laid over the fire, it removes all the horror and much of the disgust. This was required to show the extreme degree of wretchedness to which they should be exposed; for, not being able to leave the city to collect the dried excrements of beasts, the inhabitants during the siege would be obliged, literally, to use dried human ordure for fuel. The very circumstances show that this was the plain fact of the case. However, we find that the prophet was relieved from using this kind of fuel, for cow's dung was substituted at his request. See Eze 4:15.
Albert Barnes: Notes on the Bible - 1834
4:12: In eastern countries where fuel is scarce the want is supplied by dried cow-dung laid up for the winter. Barley cakes were (and are) baked under hot ashes without an oven. The dung here is to be burned to ashes, and the ashes so employed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: cakes: a "round" thing, Gen 18:6
Geneva 1599
4:12 And thou shalt eat it [as] barley cakes, and thou shalt bake it (k) with dung that cometh out of man, in their sight.
(k) Signifying by this the great scarcity of fuel and matter to burn.
John Gill
4:12 And thou shalt eat it as barley cakes,.... That is, the bread made of wheat, barley, beans, lentiles, millet, and fitches, was to be made in the form of barley cakes, and to be baked as they; not in an oven, but under ashes; and these ashes not of wood, or straw, or turf, but as follows:
and thou shalt bake it with dung that cometh out of men, in their sight: the prophet was to take human dung, and dry it, and then cover the cakes or loaves of his mixed bread with it, and burn it over them, and with it bake it; which must be a very disagreeable task to him, and make the food very nauseous, both to himself and to the Jews, in whose sight it was done; and this shows scarcity of fuel, and the severity of the famine; that they had not fuel to bake with, or could not stay till it was baked in an oven, and therefore took this method; as well as points at what they were to eat when carried captive, as follows:
John Wesley
4:12 As barley cakes - Because they never had enough to make a loaf with, they eat them as barley cakes. With dung - There was no wood left, nor yet dung of other creatures. This also was represented in a vision.
Robert Jamieson, A. R. Fausset and David Brown
4:12 dung--as fuel; so the Arabs use beasts' dung, wood fuel being scarce. But to use human dung so implies the most cruel necessity. It was in violation of the law (Deut 14:3; Deut 23:12-14); it must therefore have been done only in vision.
4:134:13: Եւ ասասցես. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ա՛յսպէս կերիցեն որդիքն Իսրայէլի զհաց իւրեանց պղծութեամբ ՚ի մէջ ազգա՛ց ուր ցրուեցից զնոսա անդր[12354]։ [12354] Բազումք. Այդպէս կերիցեն որ՛՛։
13 Ու կ’ասես. “Այսպէս է ասում Իսրայէլի Տէր Աստուածը. իսրայէլացիներն այսպէս են ուտելու իրենց հացը՝ իրենց պղծութեամբ, այն այլազգիների մէջ, ուր ցրելու եմ նրանց”:
13 Տէրը ըսաւ. «Իսրայէլի որդիները այսպէս անմաքրութեամբ պիտի ուտեն իրենց հացը այն ազգերուն մէջ, ուր զանոնք պիտի քշեմ»։
Եւ [75]ասասցես. Այսպէս ասէ Տէր Աստուած Իսրայելի``. Այսպէս կերիցեն որդիքն Իսրայելի զհաց իւրեանց պղծութեամբ ի մէջ ազգաց ուր ցրուեցից զնոսա անդր:

4:13: Եւ ասասցես. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ա՛յսպէս կերիցեն որդիքն Իսրայէլի զհաց իւրեանց պղծութեամբ ՚ի մէջ ազգա՛ց ուր ցրուեցից զնոսա անդր[12354]։
[12354] Բազումք. Այդպէս կերիցեն որ՛՛։
13 Ու կ’ասես. “Այսպէս է ասում Իսրայէլի Տէր Աստուածը. իսրայէլացիներն այսպէս են ուտելու իրենց հացը՝ իրենց պղծութեամբ, այն այլազգիների մէջ, ուր ցրելու եմ նրանց”:
13 Տէրը ըսաւ. «Իսրայէլի որդիները այսպէս անմաքրութեամբ պիտի ուտեն իրենց հացը այն ազգերուն մէջ, ուր զանոնք պիտի քշեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13 И сказал Господь: так сыны Израилевы будут есть нечистый хлеб свой среди тех народов, к которым Я изгоню их.
4:13 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel οὕτως ουτως so; this way φάγονται φαγω swallow; eat οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἀκάθαρτα ακαθαρτος unclean ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste
4:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כָּ֣כָה kˈāḵā כָּכָה thus יֹאכְל֧וּ yōḵᵊlˈû אכל eat בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] לַחְמָ֖ם laḥmˌām לֶחֶם bread טָמֵ֑א ṭāmˈē טָמֵא unclean בַּ ba בְּ in † הַ the גֹּויִ֕ם ggôyˈim גֹּוי people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַדִּיחֵ֖ם ʔaddîḥˌēm נדח wield שָֽׁם׃ šˈām שָׁם there
4:13. et dixit Dominus sic comedent filii Israhel panem suum pollutum inter gentes ad quas eiciam eosAnd the Lord said: So shall the children of Israel eat their bread all filthy among the nations whither I will cast them out.
13. And the LORD said, Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.
4:13. And the Lord said: “So shall the sons of Israel eat their bread, polluted among the Gentiles, to whom I will cast them out.”
4:13. And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them.
And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them:

4:13 И сказал Господь: так сыны Израилевы будут есть нечистый хлеб свой среди тех народов, к которым Я изгоню их.
4:13
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
οὕτως ουτως so; this way
φάγονται φαγω swallow; eat
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἀκάθαρτα ακαθαρτος unclean
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
4:13
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כָּ֣כָה kˈāḵā כָּכָה thus
יֹאכְל֧וּ yōḵᵊlˈû אכל eat
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
לַחְמָ֖ם laḥmˌām לֶחֶם bread
טָמֵ֑א ṭāmˈē טָמֵא unclean
בַּ ba בְּ in
הַ the
גֹּויִ֕ם ggôyˈim גֹּוי people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַדִּיחֵ֖ם ʔaddîḥˌēm נדח wield
שָֽׁם׃ šˈām שָׁם there
4:13. et dixit Dominus sic comedent filii Israhel panem suum pollutum inter gentes ad quas eiciam eos
And the Lord said: So shall the children of Israel eat their bread all filthy among the nations whither I will cast them out.
4:13. And the Lord said: “So shall the sons of Israel eat their bread, polluted among the Gentiles, to whom I will cast them out.”
4:13. And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. В 13-17: ст. символическое действие объясняется сперва по отношению к плену, а затем по отношению к осажденному Иерусалиму, чем заключение главы примыкает к V гл.; но это объяснение прерывается в 14: и 15: ст. Самое ужасное в плене, что там придется есть нечистый хлеб (Ос IX:3: и д.; Ам VII:27), от соприкосновения с язычниками (так переводит Симмах “среди тех народов”) не менее нечистый, чем хлеб, приготовленный на кале.
Albert Barnes: Notes on the Bible - 1834
4:13: The ceremonial ordinances in relation to food were intended to keep the nation free from idolatrous usages; everywhere among the pagan idol feasts formed a leading part in their religious services, and idol meats were partaken of in common life. Dispersion among the Gentiles must have exposed the Jews to much which they regarded as common and unclean. In Ezekiel's case there was a mitigation Eze 4:15 of the defilement, but still legal defilement remained, and the chosen people in exile were subjected to it as to a degradation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: Dan 1:8; Hos 9:3, Hos 9:4
John Gill
4:13 And the Lord said, even thus shall the children of Israel,.... Not the ten tribes only, or those who were among the other two, but all the Jews in captivity:
eat the defiled bread among the Gentiles, whither I will drive them; so called, not because mixed, but baked in the above manner; which was a symbol of the defilements which they should contract upon various accounts, by dwelling among the Gentiles; so that this foretells their captivity; their pollution among the nations of the world; and that they should not be the holy people to the Lord they had been, and had boasted of. The Jews (k) cite this passage to prove that he that eats bread without drying his hands is as if he ate defiled bread.
(k) T. Bab. Sota, fol, 4. 2.
Robert Jamieson, A. R. Fausset and David Brown
4:13 Implying that Israel's peculiar distinction was to be abolished and that they were to be outwardly blended with the idolatrous heathen (Deut 28:68; Hos 9:3).
4:144:14: Եւ ասեմ. Քա՛ւ լիցի Տէր Աստուած Իսրայէլի, եթէ պղծեալ իցէ երբէք անձն իմ ՚ի պղծութիւնս. եւ մեռելոտի՝ եւ ՚ի գազանաբեկ ո՛չ երբէք կերայ ՚ի ծննդենէ իմմէ մինչեւ ցայժմ. եւ ո՛չ եմուտ ՚ի բերան իմ ամենայն միս պիղծ[12355]։ [12355] Ոմանք. Եւ մեռելոտի եւ գազանաբեկ... ՚ի բերան իմ միս պիղծ։
14 Եւ ես ասում եմ. «Քա՛ւ լիցի, Իսրայէլի Տէ՛ր Աստուած, եթէ հոգիս երբեւէ ապականուի պղծութիւնների մէջ. ես մեռելոտի կամ գազանից յօշոտուած անասունի միս ծննդիցս ի վեր մինչեւ այժմ երբեք չեմ կերել, ու բերանս էլ որեւէ պիղծ միս չի մտել»:
14 Ես ըսի. «Ո՜հ, Տէ՛ր Եհովա, ահա իմ անձս չեմ պղծած եւ իմ տղայութենէս մինչեւ հիմա մեռած, կամ գազանէ պատառուած կենդանիի միս չեմ կերած ու իմ բերանս պիղծ միս չէ մտած»։
Եւ ասեմ. Քաւ լիցի, Տէր [76]Աստուած Իսրայելի, եթէ պղծեալ իցէ երբեք անձն իմ ի պղծութիւնս``, եւ մեռելոտի եւ գազանաբեկ ոչ երբեք կերայ ի ծննդենէ իմմէ մինչեւ ցայժմ, եւ ոչ եմուտ ի բերան իմ ամենայն միս պիղծ:

4:14: Եւ ասեմ. Քա՛ւ լիցի Տէր Աստուած Իսրայէլի, եթէ պղծեալ իցէ երբէք անձն իմ ՚ի պղծութիւնս. եւ մեռելոտի՝ եւ ՚ի գազանաբեկ ո՛չ երբէք կերայ ՚ի ծննդենէ իմմէ մինչեւ ցայժմ. եւ ո՛չ եմուտ ՚ի բերան իմ ամենայն միս պիղծ[12355]։
[12355] Ոմանք. Եւ մեռելոտի եւ գազանաբեկ... ՚ի բերան իմ միս պիղծ։
14 Եւ ես ասում եմ. «Քա՛ւ լիցի, Իսրայէլի Տէ՛ր Աստուած, եթէ հոգիս երբեւէ ապականուի պղծութիւնների մէջ. ես մեռելոտի կամ գազանից յօշոտուած անասունի միս ծննդիցս ի վեր մինչեւ այժմ երբեք չեմ կերել, ու բերանս էլ որեւէ պիղծ միս չի մտել»:
14 Ես ըսի. «Ո՜հ, Տէ՛ր Եհովա, ահա իմ անձս չեմ պղծած եւ իմ տղայութենէս մինչեւ հիմա մեռած, կամ գազանէ պատառուած կենդանիի միս չեմ կերած ու իմ բերանս պիղծ միս չէ մտած»։
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14 Тогда сказал я: о, Господи Боже! душа моя никогда не осквернялась, и мертвечины и растерзанного зверем я не ел от юности моей доныне; и никакое нечистое мясо не входило в уста мои.
4:14 καὶ και and; even εἶπα επω say; speak μηδαμῶς μηδαμως no way κύριε κυριος lord; master θεὲ θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἡ ο the ψυχή ψυχη soul μου μου of me; mine οὐ ου not μεμίανται μιαινω taint; defile ἐν εν in ἀκαθαρσίᾳ ακαθαρσια uncleanness καὶ και and; even θνησιμαῖον θνησιμαιος and; even θηριάλωτον θηριαλωτος not βέβρωκα βιβρωσκω eat ἀπὸ απο from; away γενέσεώς γενεσις nativity; manner of birth μου μου of me; mine ἕως εως till; until τοῦ ο the νῦν νυν now; present οὐδὲ ουδε not even; neither εἰσελήλυθεν εισερχομαι enter; go in εἰς εις into; for τὸ ο the στόμα στομα mouth; edge μου μου of me; mine πᾶν πας all; every κρέας κρεας meat ἕωλον εωλος day old; kept till the morrow
4:14 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הִנֵּ֥ה hinnˌē הִנֵּה behold נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul לֹ֣א lˈō לֹא not מְטֻמָּאָ֑ה mᵊṭummāʔˈā טמא be unclean וּ û וְ and נְבֵלָ֨ה nᵊvēlˌā נְבֵלָה corpse וּ û וְ and טְרֵפָ֤ה ṭᵊrēfˈā טְרֵיפָה prey לֹֽא־ lˈō- לֹא not אָכַ֨לְתִּי֙ ʔāḵˈaltî אכל eat מִ mi מִן from נְּעוּרַ֣י nnᵊʕûrˈay נְעוּרִים youth וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עַ֔תָּה ʕˈattā עַתָּה now וְ wᵊ וְ and לֹא־ lō- לֹא not בָ֥א vˌā בוא come בְּ bᵊ בְּ in פִ֖י fˌî פֶּה mouth בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh פִּגּֽוּל׃ ס piggˈûl . s פִּגּוּל unclean meat
4:14. et dixi ha ha ha Domine Deus ecce anima mea non est polluta et morticinum et laceratum a bestiis non comedi ab infantia mea usque nunc et non est ingressa os meum omnis caro inmundaAnd I said: Ah, ah, ah, O Lord God, behold my soul hath not been defiled, and from my infancy even till now, I have not eaten any thing that died of itself, or was torn by beasts, and no unclean flesh hath entered into my mouth.
14. Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abominable flesh into my mouth;
4:14. And I said: “Alas, alas, alas, O Lord God! Behold, my soul has not been polluted, and from my infancy even until now, I have not eaten anything that has died of itself, nor that which has been torn up by beasts, and no unclean flesh at all has entered into my mouth.”
4:14. Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth.
Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth:

4:14 Тогда сказал я: о, Господи Боже! душа моя никогда не осквернялась, и мертвечины и растерзанного зверем я не ел от юности моей доныне; и никакое нечистое мясо не входило в уста мои.
4:14
καὶ και and; even
εἶπα επω say; speak
μηδαμῶς μηδαμως no way
κύριε κυριος lord; master
θεὲ θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἰδοὺ ιδου see!; here I am
ο the
ψυχή ψυχη soul
μου μου of me; mine
οὐ ου not
μεμίανται μιαινω taint; defile
ἐν εν in
ἀκαθαρσίᾳ ακαθαρσια uncleanness
καὶ και and; even
θνησιμαῖον θνησιμαιος and; even
θηριάλωτον θηριαλωτος not
βέβρωκα βιβρωσκω eat
ἀπὸ απο from; away
γενέσεώς γενεσις nativity; manner of birth
μου μου of me; mine
ἕως εως till; until
τοῦ ο the
νῦν νυν now; present
οὐδὲ ουδε not even; neither
εἰσελήλυθεν εισερχομαι enter; go in
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
πᾶν πας all; every
κρέας κρεας meat
ἕωλον εωλος day old; kept till the morrow
4:14
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
הִנֵּ֥ה hinnˌē הִנֵּה behold
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
לֹ֣א lˈō לֹא not
מְטֻמָּאָ֑ה mᵊṭummāʔˈā טמא be unclean
וּ û וְ and
נְבֵלָ֨ה nᵊvēlˌā נְבֵלָה corpse
וּ û וְ and
טְרֵפָ֤ה ṭᵊrēfˈā טְרֵיפָה prey
לֹֽא־ lˈō- לֹא not
אָכַ֨לְתִּי֙ ʔāḵˈaltî אכל eat
מִ mi מִן from
נְּעוּרַ֣י nnᵊʕûrˈay נְעוּרִים youth
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עַ֔תָּה ʕˈattā עַתָּה now
וְ wᵊ וְ and
לֹא־ lō- לֹא not
בָ֥א vˌā בוא come
בְּ bᵊ בְּ in
פִ֖י fˌî פֶּה mouth
בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh
פִּגּֽוּל׃ ס piggˈûl . s פִּגּוּל unclean meat
4:14. et dixi ha ha ha Domine Deus ecce anima mea non est polluta et morticinum et laceratum a bestiis non comedi ab infantia mea usque nunc et non est ingressa os meum omnis caro inmunda
And I said: Ah, ah, ah, O Lord God, behold my soul hath not been defiled, and from my infancy even till now, I have not eaten any thing that died of itself, or was torn by beasts, and no unclean flesh hath entered into my mouth.
4:14. And I said: “Alas, alas, alas, O Lord God! Behold, my soul has not been polluted, and from my infancy even until now, I have not eaten anything that has died of itself, nor that which has been torn up by beasts, and no unclean flesh at all has entered into my mouth.”
4:14. Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. “Что Иезекииль сам так пугается этого, характерно” (Сменд). Ср. Деян X:14. Места в книге Иезекииля, которые дают видеть такое живое обращение пророка с Богом, вообще немногочисленны: IX:8; XI:13; XX:49. Мертвечину и растерзанное зверем запрещалось есть Лев XVII:15; Втор XIV:21, потому что в таком мясе осталась кровь, носительница души. Под прочим “нечистым мясом” разумеется д. б. мясо нечистых животных, например, свиньи. Здесь argumentum а majore ad minus (Мальдонат). “От юности моей”. Следовательно, в данное время пророк порядочно отстоял по возрасту от юности (ср. слав. “даже до ныне”).
Adam Clarke: Commentary on the Bible - 1831
4:14: My soul hath not been polluted - There is a remarkable similarity between this expostulation of the prophet and that of St. Peter, Act 10:14.
Albert Barnes: Notes on the Bible - 1834
4:14: Abominable flesh - Flesh that had become corrupt and foul by overkeeping. Compare Lev 19:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: Ah: Eze 9:8, Eze 20:49; Jer 1:6
my soul: Act 10:14
have I: Exo 22:31; Lev 11:39, Lev 11:40, Lev 17:15
abominable: Lev 19:7; Deu 14:3; Isa 65:4, Isa 66:17
Geneva 1599
4:14 Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither hath (l) abominable flesh come into my mouth.
(l) Much less such vile corruption.
John Gill
4:14 Then said I, ah, Lord God!.... The interjection "ah" is expressive of sighing and groaning, as Jarchi; or of deprecation, as the Targum, which paraphrases it,
""and I said", receive my prayer, O Lord God:''
behold, my soul hath not been polluted; not meaning that his soul had not been polluted with sin, or with an evil thought, as Kimchi interprets it; but by his soul he means the inward part of his body, his stomach and belly; which had not been defiled by taking in meats which were unclean by the law, as follows:
for from my youth up, even till now, have I not eaten of that which dieth of itself, or is torn in pieces; these were forbidden to be eaten by the law; and such that did were defiled, and obliged to bathing in water, Lev 17:15; and from those the priests more especially were careful to abstain, as Kimchi observes; and such an one was the prophet; see Acts 10:14;
neither came there abominable flesh into my mouth; corrupt or, putrefied, or whatsoever was unclean by law, as swine's flesh, or any other. The argument is, that since he had never eaten of anything forbidden by the law of God, he could by no means think of eating that which was abhorrent to nature; as bread baked with men's dung was.
Robert Jamieson, A. R. Fausset and David Brown
4:14 Ezekiel, as a priest, had been accustomed to the strictest abstinence from everything legally impure. Peter felt the same scruple at a similar command (Acts 10:14; compare Is 65:4). Positive precepts, being dependent on a particular command can be set aside at the will of the divine ruler; but moral precepts are everlasting in their obligation because God cannot be inconsistent with His unchanging moral nature.
abominable flesh--literally, "flesh that stank from putridity." Flesh of animals three days killed was prohibited (Lev 7:17-18; Lev 19:6-7).
4:154:15: Եւ ասէ ցիս. Ահա ետու քեզ քակոր արջառոյ փոխանակ աղբոյն մարդոյ, եւ նովա՛ւ արասցես զհաց քո[12356]։ [12356] Ոմանք. Փոխանակ աղբին մարդոյ։
15 Եւ ասաց ինձ. «Ահա քեզ մարդու կղկղանքի փոխարէն արջառի քակոր եմ տուել. դրա վրայ կ’եփես հացդ»:
15 Ինծի ըսաւ. «Նայէ՛, քեզի մարդու աղբին տեղ կովու քակոր տուի, որ քու հացդ անոր վրայ եփես»։
Եւ ասէ ցիս. Ահա ետու քեզ քակոր արջառոյ փոխանակ աղբոյն մարդոյ, եւ նովաւ արասցես զհաց քո:

4:15: Եւ ասէ ցիս. Ահա ետու քեզ քակոր արջառոյ փոխանակ աղբոյն մարդոյ, եւ նովա՛ւ արասցես զհաց քո[12356]։
[12356] Ոմանք. Փոխանակ աղբին մարդոյ։
15 Եւ ասաց ինձ. «Ահա քեզ մարդու կղկղանքի փոխարէն արջառի քակոր եմ տուել. դրա վրայ կ’եփես հացդ»:
15 Ինծի ըսաւ. «Նայէ՛, քեզի մարդու աղբին տեղ կովու քակոր տուի, որ քու հացդ անոր վրայ եփես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15 И сказал Он мне: вот, Я дозволяю тебе, вместо человеческого кала, коровий помет, и на нем приготовляй хлеб твой.
4:15 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ἰδοὺ ιδου see!; here I am δέδωκά διδωμι give; deposit σοι σοι you βόλβιτα βολβιτον ox ἀντὶ αντι against; instead of τῶν ο the βολβίτων βολβιτον the ἀνθρωπίνων ανθρωπινος human; humanely καὶ και and; even ποιήσεις ποιεω do; make τοὺς ο the ἄρτους αρτος bread; loaves σου σου of you; your ἐπ᾿ επι in; on αὐτῶν αυτος he; him
4:15 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to רְאֵ֗ה rᵊʔˈē ראה see נָתַ֤תִּֽי nāṯˈattˈî נתן give לְךָ֙ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] צְפִיעֵ֣יצפועי *ṣᵊfîʕˈê צָפִיעַ dung הַ ha הַ the בָּקָ֔ר bbāqˈār בָּקָר cattle תַּ֖חַת tˌaḥaṯ תַּחַת under part גֶּלְלֵ֣י gellˈê גֵּל dung-cake הָֽ hˈā הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make אֶֽת־ ʔˈeṯ- אֵת [object marker] לַחְמְךָ֖ laḥmᵊḵˌā לֶחֶם bread עֲלֵיהֶֽם׃ ס ʕᵃlêhˈem . s עַל upon
4:15. et dixit ad me ecce dedi tibi fimum boum pro stercoribus humanis et facies panem tuum in eoAnd he said to me: Behold I have given thee neat's dung for man's dung, and thou shalt make thy bread therewith.
15. Then he said unto me, See, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread thereon.
4:15. And he said to me: “Behold, I have given to you cow manure in place of human dung, and you shall make your bread with it.”
4:15. Then he said unto me, Lo, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread therewith.
Then he said unto me, Lo, I have given thee cow' s dung for man' s dung, and thou shalt prepare thy bread therewith:

4:15 И сказал Он мне: вот, Я дозволяю тебе, вместо человеческого кала, коровий помет, и на нем приготовляй хлеб твой.
4:15
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ἰδοὺ ιδου see!; here I am
δέδωκά διδωμι give; deposit
σοι σοι you
βόλβιτα βολβιτον ox
ἀντὶ αντι against; instead of
τῶν ο the
βολβίτων βολβιτον the
ἀνθρωπίνων ανθρωπινος human; humanely
καὶ και and; even
ποιήσεις ποιεω do; make
τοὺς ο the
ἄρτους αρτος bread; loaves
σου σου of you; your
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
4:15
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
רְאֵ֗ה rᵊʔˈē ראה see
נָתַ֤תִּֽי nāṯˈattˈî נתן give
לְךָ֙ lᵊḵˌā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
צְפִיעֵ֣יצפועי
*ṣᵊfîʕˈê צָפִיעַ dung
הַ ha הַ the
בָּקָ֔ר bbāqˈār בָּקָר cattle
תַּ֖חַת tˌaḥaṯ תַּחַת under part
גֶּלְלֵ֣י gellˈê גֵּל dung-cake
הָֽ hˈā הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make
אֶֽת־ ʔˈeṯ- אֵת [object marker]
לַחְמְךָ֖ laḥmᵊḵˌā לֶחֶם bread
עֲלֵיהֶֽם׃ ס ʕᵃlêhˈem . s עַל upon
4:15. et dixit ad me ecce dedi tibi fimum boum pro stercoribus humanis et facies panem tuum in eo
And he said to me: Behold I have given thee neat's dung for man's dung, and thou shalt make thy bread therewith.
4:15. And he said to me: “Behold, I have given to you cow manure in place of human dung, and you shall make your bread with it.”
4:15. Then he said unto me, Lo, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread therewith.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. “Хотя пророк так восстает против поручения, Бог смягчает последнее только немного. Несмотря на указанное выше употребление коровьего помета для печения хлеба, это едва ли мешало тому, чтобы для Иезекииля такое приготовление означало осквернение пищи. Но уступка пророку касалась только его лично и не изменяла ничего в Божием определении относительно Израиля” (Сменд).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: cow's dung: Dried cow-dung is a common fuel in the East, as it is in many parts of England, to the present day; but the prophet was ordered to prepare his bread with human ordure, to shew the extreme degree of wretchedness to which the besieged should be exposed, as they would be obliged literally to use it, from not being able to leave the city to collect other fuel. Eze 4:15
Geneva 1599
4:15 Then he said to me, Lo, I have given thee cow's (m) dung for man's dung, and thou shalt prepare thy bread with them.
(m) To be as fire to bake your bread with.
John Gill
4:15 Then he said to me,.... The Lord hearkened to the prophet's prayer and argument, and makes some abatement and alteration in the charge he gave him:
lo, I have given thee cow's dung for man's dung: that is, allowed him to make use of the one instead of the other, in baking his mingled bread:
thou shalt prepare thy bread therewith; having gathered cow's dung, and dried it, he was to burn it, and bake his bread with it, which is meant by preparing it. In some parts of our nation, where fuel is scarce, cow's dung is made use of; it is gathered and plastered on the walls of houses, and, being dried in clots, is taken and burnt.
Robert Jamieson, A. R. Fausset and David Brown
4:15 cow's dung--a mitigation of the former order (Ezek 4:12); no longer "the dung of man"; still the bread so baked is "defiled," to imply that, whatever partial abatement there might be for the prophet's sake, the main decree of God, as to the pollution of Israel by exile among Gentiles, is unalterable.
4:164:16: Եւ ասէ ցիս Տէր. Որդի՛ մարդոյ, ահաւանիկ ես բեկանեմ զհաստատութիւն հացի յԵրուսաղէմ. եւ կերիցեն հաց կշռով՝ եւ կարօտանաց, եւ ջուր չափով՝ եւ կարօտութեամբ արբցեն[12357]. [12357] Ոմանք. Ահաւասիկ ես բեկա՛՛։ Ուր Ոսկան. Ահաւադիկ ես բեկա՛՛... հացի յԵրուսաղեմէ։ Ոմանք. Չափով եւ ապականութեամբ. կամ՝ եւ պակասութեամբ արբցեն։
16 Եւ Տէրն ինձ ասաց. «Մարդո՛ւ որդի, ահա ես վերացնում եմ Երուսաղէմում հացի պաշարը. թող հացը կշռով ու կարօտով ուտեն, ջուրն էլ չափով ու կարօտութեամբ խմեն,
16 Նաեւ ինծի ըսաւ. «Որդի՛ մարդոյ, ահա ես Երուսաղէմի մէջ հացին ցուպը պիտի կոտրեմ ու հացը կշիռքով եւ անձկութեամբ պիտի ուտեն ու ջուրը չափով եւ ապշութեամբ պիտի խմեն։
Եւ ասէ ցիս Տէր. Որդի մարդոյ, ահաւանիկ ես բեկանեմ զհաստատութիւն հացի յԵրուսաղէմ, եւ կերիցեն հաց կշռով եւ կարօտանաց, եւ ջուր չափով եւ կարօտութեամբ արբցեն:

4:16: Եւ ասէ ցիս Տէր. Որդի՛ մարդոյ, ահաւանիկ ես բեկանեմ զհաստատութիւն հացի յԵրուսաղէմ. եւ կերիցեն հաց կշռով՝ եւ կարօտանաց, եւ ջուր չափով՝ եւ կարօտութեամբ արբցեն[12357].
[12357] Ոմանք. Ահաւասիկ ես բեկա՛՛։ Ուր Ոսկան. Ահաւադիկ ես բեկա՛՛... հացի յԵրուսաղեմէ։ Ոմանք. Չափով եւ ապականութեամբ. կամ՝ եւ պակասութեամբ արբցեն։
16 Եւ Տէրն ինձ ասաց. «Մարդո՛ւ որդի, ահա ես վերացնում եմ Երուսաղէմում հացի պաշարը. թող հացը կշռով ու կարօտով ուտեն, ջուրն էլ չափով ու կարօտութեամբ խմեն,
16 Նաեւ ինծի ըսաւ. «Որդի՛ մարդոյ, ահա ես Երուսաղէմի մէջ հացին ցուպը պիտի կոտրեմ ու հացը կշիռքով եւ անձկութեամբ պիտի ուտեն ու ջուրը չափով եւ ապշութեամբ պիտի խմեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16 И сказал мне: сын человеческий! вот, Я сокрушу в Иерусалиме опору хлебную, и будут есть хлеб весом и в печали, и воду будут пить мерою и в унынии,
4:16 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἰδοὺ ιδου see!; here I am ἐγὼ εγω I συντρίβω συντριβω fracture; smash στήριγμα στηριγμα bread; loaves ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even φάγονται φαγω swallow; eat ἄρτον αρτος bread; loaves ἐν εν in σταθμῷ σταθμος and; even ἐν εν in ἐνδείᾳ ενδεια and; even ὕδωρ υδωρ water ἐν εν in μέτρῳ μετρον measure καὶ και and; even ἐν εν in ἀφανισμῷ αφανισμος obscurity πίονται πινω drink
4:16 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָם֙ ʔāḏˌām אָדָם human, mankind הִנְנִ֨י hinnˌî הִנֵּה behold שֹׁבֵ֤ר šōvˈēr שׁבר break מַטֵּה־ maṭṭē- מַטֶּה staff לֶ֨חֶם֙ lˈeḥem לֶחֶם bread בִּ bi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אָכְלוּ־ ʔāḵᵊlû- אכל eat לֶ֥חֶם lˌeḥem לֶחֶם bread בְּ bᵊ בְּ in מִשְׁקָ֖ל mišqˌāl מִשְׁקָל weight וּ û וְ and בִ vi בְּ in דְאָגָ֑ה ḏᵊʔāḡˈā דְּאָגָה care וּ û וְ and מַ֕יִם mˈayim מַיִם water בִּ bi בְּ in מְשׂוּרָ֥ה mᵊśûrˌā מְשׂוּרָה mesura וּ û וְ and בְ vᵊ בְּ in שִׁמָּמֹ֖ון šimmāmˌôn שִׁמָּמֹון horror יִשְׁתּֽוּ׃ yištˈû שׁתה drink
4:16. et dixit ad me fili hominis ecce ego conteram baculum panis in Hierusalem et comedent panem in pondere et in sollicitudine et aquam in mensura et in angustia bibentAnd he said to me: Son of man: Behold, I will break in pieces the staff of bread in Jerusalem: and they shall eat bread by weight, and with care: and they shall drink water by measure, and in distress.
16. Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with carefulness; and they shall drink water by measure, and with astonishment:
4:16. And he said to me: “Son of man, behold: I will crush the staff of bread in Jerusalem. And they will eat bread by weight and with anxiety. And they will drink water by measure and with anguish.
4:16. Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment:
Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment:

4:16 И сказал мне: сын человеческий! вот, Я сокрушу в Иерусалиме опору хлебную, и будут есть хлеб весом и в печали, и воду будут пить мерою и в унынии,
4:16
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
συντρίβω συντριβω fracture; smash
στήριγμα στηριγμα bread; loaves
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
φάγονται φαγω swallow; eat
ἄρτον αρτος bread; loaves
ἐν εν in
σταθμῷ σταθμος and; even
ἐν εν in
ἐνδείᾳ ενδεια and; even
ὕδωρ υδωρ water
ἐν εν in
μέτρῳ μετρον measure
καὶ και and; even
ἐν εν in
ἀφανισμῷ αφανισμος obscurity
πίονται πινω drink
4:16
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
בֶּן־ ben- בֵּן son
אָדָם֙ ʔāḏˌām אָדָם human, mankind
הִנְנִ֨י hinnˌî הִנֵּה behold
שֹׁבֵ֤ר šōvˈēr שׁבר break
מַטֵּה־ maṭṭē- מַטֶּה staff
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
בִּ bi בְּ in
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אָכְלוּ־ ʔāḵᵊlû- אכל eat
לֶ֥חֶם lˌeḥem לֶחֶם bread
בְּ bᵊ בְּ in
מִשְׁקָ֖ל mišqˌāl מִשְׁקָל weight
וּ û וְ and
בִ vi בְּ in
דְאָגָ֑ה ḏᵊʔāḡˈā דְּאָגָה care
וּ û וְ and
מַ֕יִם mˈayim מַיִם water
בִּ bi בְּ in
מְשׂוּרָ֥ה mᵊśûrˌā מְשׂוּרָה mesura
וּ û וְ and
בְ vᵊ בְּ in
שִׁמָּמֹ֖ון šimmāmˌôn שִׁמָּמֹון horror
יִשְׁתּֽוּ׃ yištˈû שׁתה drink
4:16. et dixit ad me fili hominis ecce ego conteram baculum panis in Hierusalem et comedent panem in pondere et in sollicitudine et aquam in mensura et in angustia bibent
And he said to me: Son of man: Behold, I will break in pieces the staff of bread in Jerusalem: and they shall eat bread by weight, and with care: and they shall drink water by measure, and in distress.
4:16. And he said to me: “Son of man, behold: I will crush the staff of bread in Jerusalem. And they will eat bread by weight and with anxiety. And they will drink water by measure and with anguish.
4:16. Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. “Опору хлебную” - гебраизм: подкрепляющий силы человека хлеб; еще в V:16; XIV:13; Ис III:1. - “Будут есть хлеб весом и в печали и воду будут пить мерою и в унынии”, т. е. “в беспокойстве” (Вульгата) о том, что то и другое скоро выйдет.
Adam Clarke: Commentary on the Bible - 1831
4:16: I will break the staff of bread - They shall be besieged till all the bread is consumed, till the famine becomes absolute; see Kg2 25:3 : "And on the ninth of the fourth month, the famine prevailed in the city; and There Was No Bread for the people of the land." All this was accurately foretold, and as accurately fulfilled.
Abp. Newcome on Kg2 25:6 observes: "This number of years will take us back, with sufficient exactness, from the year in which Jerusalem was sacked by Nebuchadnezzar to the first year of Jeroboam's reign, when national idolatry began in Israel. The period of days seems to predict the duration of the siege by the Babylonians, Kg2 25:9, deducting from the year five months and twenty-nine days, mentioned Kg2 25:1-4, the time during which the Chaldeans were on their expedition against the Egyptians; see Jer 37:6." This amounts nearly to the same as that mentioned above.
Albert Barnes: Notes on the Bible - 1834
4:16: The staff of bread - Bread is so called because it is that on which the support of life mainly depends.
With astonishment - With dismay and anxiety at the calamities which are befalling them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: I will: Eze 5:16, Eze 14:13; Lev 26:26; Psa 105:16; Isa 3:1
eat: The prophet was allowed each day only twenty shekels weight, or about ten ounces, of the coarse food he had prepared, and the sixth part of a hin, scarcely a pint and a half, of water; all of which was intended to shew that they should be obliged to eat the meanest and coarsest food, and that by weight, and their water by measure. Eze 4:10, Eze 4:11, Eze 12:18, Eze 12:19; Psa 60:3; Lam 1:11, Lam 4:9, Lam 4:10, Lam 5:9
Geneva 1599
4:16 Moreover he said to me, Son of man, behold, I will break (n) the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and in horror:
(n) That is, the force and strength with which it would nourish, (Is 3:1; Ezek 14:13).
John Gill
4:16 Moreover he said unto me, son of man,.... What follows opens the design, and shows what was intended by the symbol of the miscellany bread, baked with cow dung, the prophet was to eat by measure, as, well as drink water by measure: namely, the sore famine that should be in Jerusalem at the time of the siege:
behold, I will break the staff of bread in Jerusalem: that is, take away bread, which is the staff of life, the support of it, and which strengthens man's heart; and also the nourishing virtue and efficacy from what they had. The sense is, that the Lord would both deprive them of a sufficiency of bread, the nourishment of man; and not suffer the little they had to be nourishing to them; what they ate would not satisfy them, nor do them much good; see Lev 26:26;
and they shall eat bread by weight, and with care; that they might not eat too much at a time, but have something for tomorrow; and to cause their little stock to last the longer, not knowing how long the siege would be:
and they shall drink water by measure, and with astonishment; that such a judgment should fall upon them, who thought themselves the people of God, and the favourites of heaven.
Robert Jamieson, A. R. Fausset and David Brown
4:16 staff of bread--bread by which life is supported, as a man's weight is by the staff he leans on (Lev 26:26; Ps 105:16; Is 3:1).
by weight, and with care--in scant measure (Ezek 4:10).
4:174:17: զի եղիցին կարօտեալք ՚ի հացէ եւ ՚ի ջրոյ. եւ ապականեսցի մարդ եւ եղբայր իւր, եւ հաշեսցին յանիրաւութիւնս իւրեանց։
17 որպէսզի կարօտ մնան հացի ու ջրի: Ու թող կործանուեն մարդն ու իր եղբայրը, հալումաշ լինեն իրենց անիրաւութիւնների մէջ»:
17 Վասն զի հացի ու ջուրի կարօտութիւն պիտի քաշեն ու իրարու սոսկումով պիտի նային եւ իրենց անօրէնութիւնովը պիտի հալին»։
Զի եղիցին կարօտեալք ի հացէ եւ ի ջրոյ. եւ [77]ապականեսցի մարդ եւ եղբայր իւր, եւ հաշեսցին յանիրաւութիւնս իւրեանց:

4:17: զի եղիցին կարօտեալք ՚ի հացէ եւ ՚ի ջրոյ. եւ ապականեսցի մարդ եւ եղբայր իւր, եւ հաշեսցին յանիրաւութիւնս իւրեանց։
17 որպէսզի կարօտ մնան հացի ու ջրի: Ու թող կործանուեն մարդն ու իր եղբայրը, հալումաշ լինեն իրենց անիրաւութիւնների մէջ»:
17 Վասն զի հացի ու ջուրի կարօտութիւն պիտի քաշեն ու իրարու սոսկումով պիտի նային եւ իրենց անօրէնութիւնովը պիտի հալին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17 потому что у них будет недостаток в хлебе и воде; и они с ужасом будут смотреть друг на друга, и исчахнут в беззаконии своем.
4:17 ὅπως οπως that way; how ἐνδεεῖς ενδεης straitened γένωνται γινομαι happen; become ἄρτου αρτος bread; loaves καὶ και and; even ὕδατος υδωρ water καὶ και and; even ἀφανισθήσεται αφανιζω obscure; hide ἄνθρωπος ανθρωπος person; human καὶ και and; even ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even τακήσονται τηκω melt ἐν εν in ταῖς ο the ἀδικίαις αδικια injury; injustice αὐτῶν αυτος he; him
4:17 לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of יַחְסְר֖וּ yaḥsᵊrˌû חסר diminish לֶ֣חֶם lˈeḥem לֶחֶם bread וָ wā וְ and מָ֑יִם mˈāyim מַיִם water וְ wᵊ וְ and נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate אִ֣ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אָחִ֔יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and נָמַ֖קּוּ nāmˌaqqû מקק putrefy בַּ ba בְּ in עֲוֹנָֽם׃ פ ʕᵃwōnˈām . f עָוֹן sin
4:17. ut deficientibus pane et aqua corruat unusquisque ad fratrem suum et contabescant in iniquitatibus suisSo that when bread and water fail, every man may fall against his brother, and they may pine away in their iniquities.
17. that they may want bread and water, and be astonied one with another, and pine away in their iniquity.
4:17. So then, when bread and water fail, each one may fall against his brother. And they shall waste away in their iniquities.”
4:17. That they may want bread and water, and be astonied one with another, and consume away for their iniquity.
That they may want bread and water, and be astonied one with another, and consume away for their iniquity:

4:17 потому что у них будет недостаток в хлебе и воде; и они с ужасом будут смотреть друг на друга, и исчахнут в беззаконии своем.
4:17
ὅπως οπως that way; how
ἐνδεεῖς ενδεης straitened
γένωνται γινομαι happen; become
ἄρτου αρτος bread; loaves
καὶ και and; even
ὕδατος υδωρ water
καὶ και and; even
ἀφανισθήσεται αφανιζω obscure; hide
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
τακήσονται τηκω melt
ἐν εν in
ταῖς ο the
ἀδικίαις αδικια injury; injustice
αὐτῶν αυτος he; him
4:17
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
יַחְסְר֖וּ yaḥsᵊrˌû חסר diminish
לֶ֣חֶם lˈeḥem לֶחֶם bread
וָ וְ and
מָ֑יִם mˈāyim מַיִם water
וְ wᵊ וְ and
נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate
אִ֣ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
אָחִ֔יו ʔāḥˈiʸw אָח brother
וְ wᵊ וְ and
נָמַ֖קּוּ nāmˌaqqû מקק putrefy
בַּ ba בְּ in
עֲוֹנָֽם׃ פ ʕᵃwōnˈām . f עָוֹן sin
4:17. ut deficientibus pane et aqua corruat unusquisque ad fratrem suum et contabescant in iniquitatibus suis
So that when bread and water fail, every man may fall against his brother, and they may pine away in their iniquities.
4:17. So then, when bread and water fail, each one may fall against his brother. And they shall waste away in their iniquities.”
4:17. That they may want bread and water, and be astonied one with another, and consume away for their iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. “Будут смотреть друг на друга”, тщетно ища помощи друг у друга. - “Исчахнут”. Медленная голодная смерть. - “В беззаконии”. Греч. мн. ч.: “за беззакония”.

Здесь нельзя обойти вопроса, выдвинутого экзегезисом IV и V гл. Иезекииля: совершены ли в действительности описанные в них символические действия пророком? Все эти действия настолько странны, непоразительны, “не эстетичны”, что некоторые толкователи Иезекииля признают их, и как подобные действия пророка Амоса IX гл.; Исаии XX; Иер XIII; XXVII и Иез XII:17: и д., только притчами, сравнениями или же визионерными переживаниями. Но, справедливо замечают другие, - что в исполнении эти символические действия казались детскими и смешными, это другой вопрос; казался ли он смешным людям (а он действительно казался иногда таким, ср. Иез XXXIII:30-32) или нет, до этого Иезекиилю не было дела; лишь бы они только были внимательны к нему и к тому, что он хотел приблизить к их пониманию. Впрочем еще большой вопрос, были ли бы “разумнее” эти символические действия, если бы они были вымышленными или внутренне пережитыми. Вообще, здесь нужно принять в соображение следующее: 1) пророческое слово есть по ветхозаветному представлению самое действование, которое осуществляется в телесном мире; 2) отдаленность Иезекииля и его среды от арены событий, к которым были направлены все интересы, могла постоянно будить в нем потребность осязательно овеществить их для себя и своих соотечественников (“найти суррогат личного присутствия в Иерусалиме”. - Сменд); 3) если Иезекииль, по наиболее верному пониманию III:27, действительно на некоторое время лишился способности говорить, то он должен был обратиться к какому-либо мимическому образу выражения; 4) восточный человек всегда готов восполнять жестами речь.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: and consume: Eze 24:23; Lev 26:39
John Gill
4:17 That they may want bread and water,.... Or, "because they shall want" (l) &c. therefore they shall eat the one, and drink the other, by weight; or they shall do this till there shall be none to eat and drink:
and be astonished one with another; when they shall find they cannot relieve one another; and not knowing what method to take for the support of nature:
and consume away for their iniquity; their flesh upon them black through famine, putrid and noisome; and they wasting, pining, and consuming; reduced to skin and bones; and disagreeable to look upon; and all because of their sins and iniquities.
(l) "eo quod", Munster, Vatablus; "propterea", Tigurine version.
John Wesley
4:17 May want - So because they served not God with chearfulness in the abundance of all things, He made them serve their enemies in the want of all things.
Robert Jamieson, A. R. Fausset and David Brown
4:17 astonied one with another--mutually regard one another with astonishment: the stupefied look of despairing want.