Եզեկիէլ / Ezekiel - 8 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предсказав гибель столицы, страны и царства, пророк переходит теперь к предсказанию участи храма. Но участь храма, этого таинственного местопребывания Божия на земле, не могла быть предсказана так ясно, просто и коротко, как все прежнее; для такого предсказания требовалась и исключительная форма откровения - видение. Таким образом, пророчествование Иезекииля, все возрастая в воодушевлении, перейдя от безмолвной мимики гл. IV и спокойной речи гл. V в оживленную речь гл. VI и в трогательно-гневный плач Иеговы над Своей землей в гл. VII, в VIII-XI гл. доходит до видения, высшей степени пророческого вдохновения. В VIII гл. Бог водит пророка по всему храму и показывает совершающиеся там языческие культы, числом до 4-5. Бог именно во храме хотел показать пророку все виды идолослужения, которым предавался Израиль, хотя некоторые из этих культов совершались не в храме, а каждый в комнате (божнице) своей (ст. 12); храм был местом, где Израиль должен был покланяться Богу, и отпадение Израиля от Бога нельзя было представить сильнее и рельефнее, как и, через ряд последовательно проходящих перед пророком картин мерзкого идолослужения, совершавшегося в храме перед очами Божиими. Описание этих культов производит такое впечатление, “что они совершались в Иудее тогда, а не ранее, например, при Манассии. Что при Седекии почитались языческие божества, это вопреки молчанию Иеремии и XLIV:18: его книги и само собою понятно, и не стоит в противоречии с тем, что тогда надеялись на помощь Иеговы: в массах господствовали синкретические взгляды на религию; если мы на это имеем лишь случайные указания (но очень сильные, например, Иер XI:13; 2: Пар XXVI:14; 4: Цap XXIV:19: и др), то только потому что это разумелось само собою. Поставленные Манассией в храме идолы и вынесенные Иосией могли быть восстановлены реакционной партией” (Сменд).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God, having given the prophet a clear foresight of the people's miseries that were hastening on, here gives him a clear insight into the people's wickedness, by which God was provoked to bring these miseries upon them, that he might justify God in all his judgments, might the more particularly reprove the sins of the people, and with the more satisfaction foretel their ruin. Here God, in vision, brings him to Jerusalem, to show him the sins that were committed there, though God had begun to contend with them (ver. 1-4), and there he sees, I. The image of jealousy set up at the gate of the altar, ver. 5, 6. II. The elders of Israel worshipping all manner of images in a secret chamber, ver. 7-12. III. The women weeping for Tammuz, ver. 13, 14. IV. The men worshipping the sun, ver. 15, 16. And then appeals to him whether such a provoking people should have any pity shown them, ver. 17, 18.
Adam Clarke: Commentary on the Bible - 1831
Here begins a section of prophecy extending to the twelfth chapter. In this chapter the prophet is carried in vision to Jerusalem, Eze 8:1-4; and there shown the idolatries committed by the rulers of the Jews, even within the temple. In the beginning of this vision, by the noblest stretch of an inspired imagination, idolatry itself is personified, and made an idol; and the image sublimely called, from the provocation it gave God, the Image of Jealousy, Eze 8:5. The prophet then proceeds to describe the three principal superstitions of this unhappy people: the Egyptian, Eze 8:6-12, the Phoenician, Eze 8:13, Eze 8:14, and the Persian, Eze 8:15, Eze 8:16; giving the striking features of each, and concluding with a declaration of the heinousness of their sins in the sight of God, and the consequent greatness of their punishment, Eze 8:17, Eze 8:18.
Albert Barnes: Notes on the Bible - 1834
8:0: The prophecies contained in these chapters Ezek. 8-19 fall within eleven months (compare Eze 8:1 with Eze 20:1). Although they were not all delivered on the same day, they may be regarded as a whole. They contain in fact a Rev_iew of the condition of the people of Judah, including those who were still in the holy land, and those who were with the prophet exiles in Chaldaea. This is first represented by a vision Ezek. 8-11 in which the seer is transported in spirit to the Temple of Jerusalem; and next - the prophet having again taken his stand as a man among men - by symbolic act, parables, figures, etc., addresses his fellow-exiles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 8:1, Ezekiel, in a vision of God at Jerusalem, Eze 8:5, is shewn the image of jealousy; Eze 8:7, the chambers of imagery; Eze 8:13, the mourners for Tammuz; Eze 8:16, the worshippers toward the sun; Eze 8:17, God's wrath for their idolatry.
Carl Friedrich Keil and Franz Delitzsch

Vision of the Destruction of Jerusalem - Ezekiel 8-11
A year and two months after his call, the glory of the Lord appeared to the prophet a second time, as he had seen it by the Chebar. He is transported in spirit to Jerusalem into the court of the temple (Ezek 8:1-4), where the Lord causes him to see, first the idolatry of Israel (Ezek 8:5-18), and secondly, the judgment why, on account of this idolatry, all the inhabitants of Jerusalem are smitten (Ezek 9:1-11), the city is burned with fire, and the sanctuary forsaken by God (Ezekiel 10). Lastly, after he has been charged to foretell to the representatives of the people more especially the coming judgment, and to those who are sent into exile a future salvation (Ezekiel 11:1-21), he describes how the gracious presence of God forsakes the city before his own eyes (Ezek 11:22-23). After this has taken place, Ezekiel is carried back in the vision to Chaldea once more; and there, after the vision has come to an end, he announces to the exiles what he has seen and heard (Ezek 11:24-25).
John Gill
INTRODUCTION TO EZEKIEL 8
This chapter contains a vision the prophet had of the idolatry of the Jews, which was the cause of their destruction. The time when, place, where, and persons with whom he was, when the hand of the Lord came upon him, are mentioned, Ezek 8:1; then follows a description of the divine Person that appeared to him, Ezek 8:2; and an account is given how he was in a visionary way brought to Jerusalem, and to the temple, where he saw the glory of the God of Israel, and the idolatry of the people, Ezek 8:3; which latter was gradually represented to him; first the image of jealousy in the entry at the gate of the altar northward, Ezek 8:5; then greater abominations through a hole in the wall, by which he saw their idols, in the form of reptiles and four footed beasts, portrayed on the wall, Ezek 8:6; next seventy of the ancients of Israel, among whom were one mentioned by name, offering incense to these idols, Ezek 8:11; after this, greater abominations still are showed him, at the north of the temple, women weeping for Tammuz, Ezek 8:13; and then again far greater ones, twenty five men, between the porch and the altar, with their backs to the temple, and their face to the east, worshipping the sun, and putting the branch to the nose, Ezek 8:15; wherefore it is reasoned to deal with them in fury, without any mercy, pity, and compassion, Ezek 8:18.
8:18:1: Եւ եղեւ յամին վեցերորդի յամսեանն հինգերորդի, որ օր հինգ էր ամսոյն. ես նստէի ՚ի տա՛ն իմում, եւ ծերքն Յուդայ նստէին առաջի իմ։ Եւ եղեւ ՚ի վերայ իմ անդ ձեռն Ադովնայի Տեառն.
1 Վեցերորդ տարում, հինգերորդ ամսին, ամսուայ հինգերորդ օրը, ես նստած էի իմ տանը, Յուդայի երկրի տան աւագներն էլ նստած էին իմ առաջ: Ամենակալ Տիրոջ ձեռքը հանգչեց վրաս,
8 Վեցերորդ տարուան, վեցերորդ ամսուան հինգերորդ օրը, ես իմ տանս մէջ կը նստէի եւ Յուդայի ծերերը իմ առջեւս կը նստէին ու հոն Տէր Եհովային ձեռքը իմ վրաս ինկաւ։
Եւ եղեւ յամին վեցերորդի յամսեանն [130]հինգերորդի, որ օր հինգ էր ամսոյն, ես նստէի ի տան իմում, եւ ծերքն Յուդայ նստէին առաջի իմ. եւ եղեւ ի վերայ իմ անդ ձեռն Ադոնայի Տեառն:

8:1: Եւ եղեւ յամին վեցերորդի յամսեանն հինգերորդի, որ օր հինգ էր ամսոյն. ես նստէի ՚ի տա՛ն իմում, եւ ծերքն Յուդայ նստէին առաջի իմ։ Եւ եղեւ ՚ի վերայ իմ անդ ձեռն Ադովնայի Տեառն.
1 Վեցերորդ տարում, հինգերորդ ամսին, ամսուայ հինգերորդ օրը, ես նստած էի իմ տանը, Յուդայի երկրի տան աւագներն էլ նստած էին իմ առաջ: Ամենակալ Տիրոջ ձեռքը հանգչեց վրաս,
8 Վեցերորդ տարուան, վեցերորդ ամսուան հինգերորդ օրը, ես իմ տանս մէջ կը նստէի եւ Յուդայի ծերերը իմ առջեւս կը նստէին ու հոն Տէր Եհովային ձեռքը իմ վրաս ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:18:1 И было в шестом году, в шестом {месяце}, в пятый день месяца, сидел я в доме моем, и старейшины Иудейские сидели перед лицем моим, и низошла на меня там рука Господа Бога.
8:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἕκτῳ εκτος.1 sixth ἔτει ετος year ἐν εν in τῷ ο the πέμπτῳ πεμπτος fifth μηνὶ μην.1 month πέμπτῃ πεμπτος fifth τοῦ ο the μηνὸς μην.1 month ἐγὼ εγω I ἐκαθήμην καθημαι sit; settle ἐν εν in τῷ ο the οἴκῳ οικος home; household καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Ιουδα ιουδα Iouda; Iutha ἐκάθηντο καθημαι sit; settle ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine καὶ και and; even ἐγένετο γινομαι happen; become ἐπ᾿ επι in; on ἐμὲ εμε me χεὶρ χειρ hand κυρίου κυριος lord; master
8:1 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the שָּׁנָ֣ה ššānˈā שָׁנָה year הַ ha הַ the שִּׁשִּׁ֗ית ššiššˈîṯ שִׁשִּׁי sixth בַּ ba בְּ in † הַ the שִּׁשִּׁי֙ ššiššˌî שִׁשִּׁי sixth בַּ ba בְּ in חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five לַ la לְ to † הַ the חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month אֲנִי֙ ʔᵃnˌî אֲנִי i יֹושֵׁ֣ב yôšˈēv ישׁב sit בְּ bᵊ בְּ in בֵיתִ֔י vêṯˈî בַּיִת house וְ wᵊ וְ and זִקְנֵ֥י ziqnˌê זָקֵן old יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah יֹושְׁבִ֣ים yôšᵊvˈîm ישׁב sit לְ lᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face וַ wa וְ and תִּפֹּ֤ל ttippˈōl נפל fall עָלַי֙ ʕālˌay עַל upon שָׁ֔ם šˈām שָׁם there יַ֖ד yˌaḏ יָד hand אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִֽה׃ [yᵊhôˈih] יְהוָה YHWH
8:1. et factum est in anno sexto in sexto mense in quinta mensis ego sedebam in domo mea et senes Iuda sedebant coram me et cecidit super me ibi manus Domini DeiAnd it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the ancients of Juda sat before me, that the hand of the Lord God fell there upon me.
1. And it came to in the sixth year, in the sixth , in the fifth of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
8:1. And it happened that, in the sixth year, in the sixth month, on the fifth of the month, I was sitting in my house, and the elders of Judah were sitting before me, and the hand of the Lord God fell upon me there.
8:1. And it came to pass in the sixth year, in the sixth [month], in the fifth [day] of the month, [as] I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
And it came to pass in the sixth year, in the sixth [month], in the fifth [day] of the month, [as] I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me:

8:1 И было в шестом году, в шестом {месяце}, в пятый день месяца, сидел я в доме моем, и старейшины Иудейские сидели перед лицем моим, и низошла на меня там рука Господа Бога.
8:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἕκτῳ εκτος.1 sixth
ἔτει ετος year
ἐν εν in
τῷ ο the
πέμπτῳ πεμπτος fifth
μηνὶ μην.1 month
πέμπτῃ πεμπτος fifth
τοῦ ο the
μηνὸς μην.1 month
ἐγὼ εγω I
ἐκαθήμην καθημαι sit; settle
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
καὶ και and; even
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Ιουδα ιουδα Iouda; Iutha
ἐκάθηντο καθημαι sit; settle
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐπ᾿ επι in; on
ἐμὲ εμε me
χεὶρ χειρ hand
κυρίου κυριος lord; master
8:1
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
שָּׁנָ֣ה ššānˈā שָׁנָה year
הַ ha הַ the
שִּׁשִּׁ֗ית ššiššˈîṯ שִׁשִּׁי sixth
בַּ ba בְּ in
הַ the
שִּׁשִּׁי֙ ššiššˌî שִׁשִּׁי sixth
בַּ ba בְּ in
חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five
לַ la לְ to
הַ the
חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month
אֲנִי֙ ʔᵃnˌî אֲנִי i
יֹושֵׁ֣ב yôšˈēv ישׁב sit
בְּ bᵊ בְּ in
בֵיתִ֔י vêṯˈî בַּיִת house
וְ wᵊ וְ and
זִקְנֵ֥י ziqnˌê זָקֵן old
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
יֹושְׁבִ֣ים yôšᵊvˈîm ישׁב sit
לְ lᵊ לְ to
פָנָ֑י fānˈāy פָּנֶה face
וַ wa וְ and
תִּפֹּ֤ל ttippˈōl נפל fall
עָלַי֙ ʕālˌay עַל upon
שָׁ֔ם šˈām שָׁם there
יַ֖ד yˌaḏ יָד hand
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהֹוִֽה׃ [yᵊhôˈih] יְהוָה YHWH
8:1. et factum est in anno sexto in sexto mense in quinta mensis ego sedebam in domo mea et senes Iuda sedebant coram me et cecidit super me ibi manus Domini Dei
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the ancients of Juda sat before me, that the hand of the Lord God fell there upon me.
8:1. And it happened that, in the sixth year, in the sixth month, on the fifth of the month, I was sitting in my house, and the elders of Judah were sitting before me, and the hand of the Lord God fell upon me there.
8:1. And it came to pass in the sixth year, in the sixth [month], in the fifth [day] of the month, [as] I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
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
1. “В шестом году (т. е. плена Иехонии и пророка), в шестом месяце, в пятый день месяца”, след. через 413: дней после откровения в III:16, если 5-й год плена был простой, и через 439: дней, если он был високосный (високосный из 13: месяцев был каждый третий год); во втором случае настоящее откровение произошло во время символического лежания пророка, в первом - скоро после него; как сказано в объяснении IV гл., тяжелое лежание пророка, соединенное с суровым постом, могло быть хорошим подготовлением к настоящему таинственному откровенно, которое притом имело и тесную связь с тем лежанием: о настоящем видении пророк переносится духом в тот город, к рисунку которого на кирпиче было постоянно обращено лице его и обнаженная правая рука (IV:7). “Шестой месяц” - август-сентябрь; греч. не “в 6”; а “в 5: месяц” сокращение срока, как и дней лежания. - “Сидел” в буквальном смысле или в смысле “находился”, ср. III:25. - “Старейшины Иудейские”. В XI:25: они уже названы просто “переселенцами”; в XIV:1; XX:1, 3: общее: “Израилевы”; но может быть, если Иуда жил там же в плену, где Израиль, первый более интересовался судьбою именно Иерусалима и храма, к чему относилось настоящее видение и что могло быть предметом посещения и разговора старейшин. “Свобода, которая была предоставлена пленникам, позволяла им селиться в Вавилонии, где они хотели; и естественнее всего, что отдельные фамилии и роды держались вместе; посему весьма вероятно, что старейшины в 4: местах Иезекииля главы родов” (Seeseman, Die Aeltesten in А. Т. 1895, 53). Посещение пророка старейшинами в его доме свидетельствует о том, как возросло влияние его за один год его служения. “Антагонизм, в котором переселенная с Иехонией аристократия стояла с оставшимися в Иерусалиме (XI:15; VII:12), сближала ее с пророком, который предсказывал гибель города, и в свою очередь Иезекииль стал возлагать на них гораздо более надежд, чем на жителей столицы; а плен отныне представляется пророку средством, которым Иегова устроит обращение Израиля; и Иезекииль с этим первым откликом переселенцев на его служение связывает большие надежды (XI:15: и д.; ср. Иер XXIV:3); с другой стороны, с удаления Иехонии в Иерусалиме, по-видимому, стало еще хуже (X:9; XIV:21: и д.); отсюда дружественный тон, которого Иезекииль теперь никогда не покидал по отношению к переселенцам; ср. XIV:22: и д. XX:30: и др.” (Сменд). - “Низошла на меня там рука Господа Бога”. Как объяснено в I:3, выражение значит, что пророк пришел в экстаз, исступление, но здесь это выражение имеет более чувственный смысл, как показывает ст. 3.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me. 2 Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. 3 And he put forth the form of a hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. 4 And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. 5 Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. 6 He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations.
Ezekiel was now in Babylon; but the messages of wrath he had delivered in the foregoing chapters related to Jerusalem, for in the peace or trouble thereof the captives looked upon themselves to have peace or trouble, and therefore here he has a vision of what was done at Jerusalem, and this vision is continued to the close of the 11th chapter.
I. Here is the date of this vision. The first vision he had was in the fifth year of the captivity, in the fourth month and the fifth day of the month, ch. i. 1, 2. This was just fourteen months after. Perhaps it was after he had lain 390 days on his left side, to bear the iniquity of Israel, and before he began the forty days on his right side, to bear the iniquity of Judah; for now he was sitting in the house, not lying. Note, God keeps a particular account of the messages he sends to us, because he will shortly call us to account about them.
II. The opportunity is taken notice of, as well as the time. 1. The prophet was himself sitting in his house, in a sedate composed frame, deep perhaps in contemplation. Note, The more we retreat from the world, and retire into our own hearts, the better frame we are in for communion with God: those that sit down to consider what they have learned shall be taught more. Or, he sat in his house, ready to preach to the company that resorted to him, but waiting for instructions what to say. God will communicate more knowledge to those who are communicative of what they do know. 2. The elders of Judah, that were now in captivity with him, sat before him. It is probable that it was on the sabbath day, and that it was usual for them to attend on the prophet every sabbath day, both to hear the word from him and to join with him and prayer and praise: and how could they spend the sabbath better, now that they had neither temple nor synagogue, neither priest nor altar? It was a great mercy that they had opportunity to spend it so well, as the good people in Elisha's time, 2 Kings iv. 23. But some think it was on some extraordinary occasion that they attended him, to enquire of the Lord, and sat down at his feet to hear his word. Observe here, (1.) When the law had perished from the priests at Jerusalem, whose lips should keep knowledge (ch. vii. 26), those in Babylon had a prophet to consult. God is not tied to places or persons. (2.) Now that the elders of Judah were in captivity they paid more respect to God's prophets, and his word in their mouth, than they did when they lived in peace in their own land. When God brings men into the cords of affliction, then he opens their ears to discipline, Job xxxvi. 8, 10; Ps. cxli. 6. Those that despised vision in the valley of vision prized it now that the word of the Lord precious and there was no open vision. (3.) When our teachers are driven into corners, and are forced to preach in private houses, we must diligently attend them there. A minister's house should be a church for all his neighbours. Paul preached in his own hired house at Rome, and God owned him there, and no man forbad him.
III. The divine influence and impression that the prophet was now under: The hand of the Lord fell there upon me. God's hand took hold of him, and arrested him, as it were, to employ him in this vision, but at the same time supported him to bear it.
IV. The vision that the prophet saw, v. 2. He beheld a likeness, of a man we may suppose, for that was the likeness he saw before, but it was all brightness above the girdle and all fire below, fire and flame. This agrees with the description we had before of the apparition he saw, ch. i. 27. It is probably that it was the same person, the man Christ Jesus. It is probable that the elders that sat with him (as the men that journeyed with Paul) saw a light and were afraid, and this happy sight they gained by attending the prophet in a private meeting, but they had no distinct view of him that spoke to him, Acts xxii. 9.
V. The prophet's remove, in vision, to Jerusalem. The apparition he saw put forth the form of a hand, which took him by a lock of his head, and the Spirit was that hand which was put forth, for the Spirit of God is called the finger of God. Or, The spirit within him lifted him up, so that he was borne up and carried on by an internal principle, not an external violence. A faithful ready servant of God will be drawn by a hair, by the least intimation of the divine will, to his duty; for he has that within him which inclines him to a compliance with it, Ps. xxvii. 8. He was miraculously lifted up between heaven and earth, as if he were to fly away upon eagles' wings. This, it is probable (so Grotius thinks), the elders that sat with him saw; they were witnesses of the hand taking him by the lock of hair, and lifting him up, and then perhaps laying him down again in a trance of ecstasy, while he had the following visions, whether in the body or out of the body, we may suppose, he could not tell, any more than Paul in a like case, much less can we. Note, Those are best prepared for communion with God and the communications of divine light that by divine grace are raised up above the earth and the things of it, to be out of their attractive force. But, being lifted up towards heaven, he was carried in vision to Jerusalem, and to God's sanctuary there; for those that would go to heaven must take that in their way. The Spirit represented to his mind the city and temple as plainly as if he had been there in person. O that by faith we could thus enter into the Jerusalem, the holy city, above, and see the things that are invisible!
VI. The discoveries that were made to him there.
1. There he saw the glory of God (v. 4): Behold, the glory of the god of Israel was there, the same appearance of the living creatures, and the wheels, and the throne, that he had seen, ch. i. Note, God's servants, wherever they are and whithersoever they go, ought to carry about with them a believing regard to the glory of God and to set that always before them; and those that have seen God's power and glory in the sanctuary should desire to see them again, so as they have seen them, Ps. lxiii. 2. Ezekiel has this repeated vision of the glory of God both to give credit to and to put honour upon the following discoveries. But it seems to have a further intention here; it was to aggravate this sin of Israel, in changing their own God, the God of Israel (who is a God of so much glory as here he appears to be), for dunghill gods, scandalous gods, false gods, and indeed no gods. Note, The more glorious we see God to be the more odious we shall see sin to be, especially idolatry, which turns his truth in to a lie, his glory into shame. It was also to aggravate their approaching misery, when this glory of the Lord should remove from them (ch. xi. 23) and leave the house and city desolate.
2. There he saw the reproach of Israel--and that was the image of jealousy, set northward, at the gate of the altar, v. 3, 5. What image this was is uncertain, probably an image of Baal, or of the grove, which Manasseh made and set in the temple (2 Kings xxi. 7, 2 Chron. xxxiii. 3), which Josiah removed, but his successors, it seems, replace there, as probably they did the chariots of the sun which he found at the entering in of the house of the Lord (2 Kings xxiii. 11), and this is here said to be in the entry. But the prophet, instead of telling us what image it was, which might gratify our curiosity, tells us that it was the image of jealousy, to convince our consciences that, whatever image it was, it was in the highest degree offensive to God and provoked him to jealousy. he resented it as a husband would resent the whoredoms of his wife, and would certainly revenge it; for God is jealous, and the Lord revenges, Nah. i. 2.
(1.) The very setting up of this image in the house of the Lord was enough to provoke him to jealousy; for it is in the matters of his worship that we are particularly told, I the Lord thy God am a jealous God. Those that placed this image at the door of the inner gate, where the people assembled, called the gate of the altar (v. 5), thereby plainly intended, [1.] To affront God, to provoke him to his face, by advancing an idol to be a rival with him for the adoration of his people, in contempt of his law and in defiance of his justice. [2.] To debauch the people, and pick them up as they were entering into the courts of the Lord's house to bring their offerings to him, and to tempt them to offer them to this image; like the adulteress Solomon describes, that sits at the door of her house, to call passengers who go right on their ways, Whoso is simple, let him turn in hither, Prov. ix. 14-16. With good reason therefore is this called the image of jealousy.
(2.) We may well imagine what a surprise and what a grief it was to Ezekiel to see this image in the house of God, when he was in hopes that the judgments they were under had, by this time, wrought some reformation among them; but there is more wickedness in the world, in the church, than good men think there is. And now, [1.] God appeals to him whether this was not bad enough, and a sufficient ground for God to go upon in casting off this people and abandoning them to ruin. Could he, or any one else, expect any other than that God should go far from his sanctuary, when there were such abominations committed there, in that very place; nay, was he not perfectly driven thence? They did these things designedly, and on purpose that he should leave his sanctuary, and so shall their doom be; they have hereby, in effect, like the Gadarenes, desired him to depart out of their coasts, and therefore he will depart; he will no more dignify and protect his sanctuary, as he has done, but will give it up to reproach and ruin. But, [2.] Though this is bad enough, and serves abundantly to justify God in all that he brings upon them, yet the matter will appear to be much worse: But turn thyself yet again, and thou wilt be amazed to see greater abominations than these. Where there is one abomination it will be found that there are many more. Sins do not go alone.
Adam Clarke: Commentary on the Bible - 1831
8:1: In the sixth year, in the sixth month, in the fifth day of the month - This, according to Abp. Usher, was the sixth year of Ezekiel's captivity. The sixth day of the fifth month of the ecclesiastical year, which answers to August A.M. 3410.
This chapter and the three following contain but one vision, of which I judge it necessary, with Calmet, to give a general idea, that the attention of the reader may not be too much divided.
The prophet, in the visions of God, is carried to Jerusalem, to the northern gate of the temple, which leads by the north side to the court of the priests. There he sees the glory of the Lord in the same manner as he did by the river Chebar. At one side he sees the image of jealousy. Going thence to the court of the people, he sees through an opening in the wall seventy elders of the people, who were worshipping all sorts of beasts and reptiles, which were painted on the wall. Being brought thence to the gate of the door of the house, he saw women weeping for Tammuz or Adonis. As he returned to the court of the priests, between the porch and the altar, he saw twenty-five men with their backs to the sanctuary and their faces towards the east, worshipping the rising sun. This is the substance of the vision contained in the eighth chapter.
About the same time he saw six men come from the higher gate with swords in their hands; and among them, one with an ink-horn. Then the Divine Presence left the cherubim, and took post at the entrance of the temple, and gave orders to the man with the ink-horn to put a mark on the foreheads of those who sighed and prayed because of the abominations of the land; and then commanded the men with the swords to go forward, and slay every person who had not this mark. The prophet, being left alone among the dead, fell on his face, and made intercession for the people. The Lord gives him the reason of his conduct; and the man with the ink-horn returns, and reports to the Lord what was done. These are the general contents of the ninth chapter.
The Lord commands the same person to go in between the wheels of the cherubim, and take his hand full of live coals, and scatter them over the city. He went as commanded, and one of the cherubim gave him the coals; at the same time the glory of the Lord, that had removed to the threshold of the house, now returned, and stood over the cherubim. The cherubim, wheels, wings, etc., are here described as in the first chapter. This is the substance of the tenth chapter.
The prophet then finds himself transported to the east gate of the temple, where he saw twenty-five men, and among them Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people, against whom the Lord commands him to prophesy, and to threaten them with the utmost calamities, because of their crimes. Afterwards God himself speaks, and shows that the Jews who should be left in the land should be driven out because of their iniquities, and that those who had been led captive, and who acknowledged their sins and repented of them, should be restored to their own land. Then the glory of the Lord arose out of the city, and rested for a time on one of the mountains on the east of Jerusalem, and the prophet being carried in vision by the Spirit to Chaldea, lost sight of the chariot of the Divine glory, and began to show to the captivity what the Lord had shown to him. This is the substance of the eleventh chapter.
We may see from all this what induced the Lord to abandon his people, his city, and his temple; the abominations of the people in public and in private. But because those carried away captives with Jeconiah acknowledged their sins, and their hearts turned to the Lord, God informs them that they shall be brought back and restored to a happy state both in temporal and spiritual matters, while the others, who had filled up the measure of their iniquities, should be speedily brought into a state of desolation and ruin. This is the sum and intent of the vision in these four chapters.
Albert Barnes: Notes on the Bible - 1834
8:1: The elders of Judah - The prophet's fellow-exiles are no longer unwilling to hear him Eze 2:1-10. They sat as mourners. The message here is not as in Eze 6:2, but distinctly to Judah, that portion of the people whose exile Ezekiel shared.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: in the sixth year: Eze 1:2, Eze 20:1, Eze 24:1, Eze 26:1, Eze 29:1, Eze 29:17, Eze 31:1, Eze 32:17, Eze 40:1
and the: Eze 14:1, Eze 14:4, Eze 20:1, Eze 33:31; Mal 2:7; Act 20:33
that the: Eze 1:3, Eze 3:12, Eze 3:14, Eze 3:22, Eze 37:1
Carl Friedrich Keil and Franz Delitzsch
8:1
Abominations of the Idolatry of the House of Israel
Time and place of the divine revelation. - Ezek 8:1. And it came to pass in the sixth year, in the sixth (month), on the fifth (day) of the month, I was sitting in my house, and the elders of Judah were sitting before me; there fell upon me the hand of the Lord Jehovah there. Ezek 8:2. And I saw, and behold a figure like the look of fire, from the look of its loins downwards fire, and from its loins upwards like a look of brilliance, like the sight of red-hot brass. Ezek 8:3. And he stretched out the form of a hand, and took me by the locks of my head, and wind carried me away between earth and heaven, and brought me to Jerusalem in visions of God, to the entrance of the gate of the inner court, which faces towards the north, where the image of jealousy exciting jealousy had its stand. Ezek 8:4. And, behold, the glory of the God of Israel was there, like the vision which I have seen in the valley. - The place where Ezekiel received this new theophany agrees with the statements in Ezek 3:24 and Ezek 4:4, Ezek 4:6, that he was to shut himself up in his house, and lie 390 days upon the left side, and 40 days upon the right side - in all, 430 days. The use of the word יושׁב, "I sat," is not at variance with this, as ישׁב does not of necessity signify sitting as contrasted with lying, but may also be used in the more general sense of staying, or living, in the house. Nor is the presence of the elders of Judah opposed to the command, in Ezek 3:24, to shut himself up in the house, as we have already observed in the notes on that passage. The new revelation is made to him in the presence of these elders, because it is of the greatest importance to them. They are to be witnesses of his ecstasy; and after this has left the prophet, are to hear from his lips the substance of the divine revelation (Ezek 11:25). It is otherwise with the time of the revelation. If we compare the date given in Ezek 8:1 with those mentioned before, this new vision apparently falls within the period required for carrying out the symbolical actions of the previous vision. Between Ezek 1:1-2 (the fifth day of the fourth month in the fifth year) and Ezek 8:1 (the fifth day of the sixth month in the sixth year) we have one year and two months, that is to say (reckoning the year as a lunar year at 354 days, and the two months at 59 days), 413 days; whereas the two events recorded in Ezekiel 1-7 require at least 437 days, namely 7 days for Ezek 3:15, and 390 + 40 = 430 days for Ezek 4:5-6. Consequently the new theophany would fall within the 40 days, during which Ezekiel was to lie upon the right side for Judah. To get rid of this difficulty, Hitzig conjectures that the fifth year of Jehoiachin (Ezek 1:2) was a leap year of 13 months or 385 days, by which he obtains an interval of 444 days after adding 59 for the two months, - a period sufficient not only to include the 7 days (Ezek 3:15) and 390 + 40 days (Ezek 4:5-6), but to leave 7 days for the time that elapsed between Ezekiel 7 and 8. But however attractive this reckoning may appear, the assumption that the fifth year of the captivity of Jehoiachin was a leap year is purely conjectural; and there is nothing whatever to give it probability. Consequently the only thing that could lead us to adopt such a solution, would be the impossibility of reconciling the conclusion to be drawn from the chronological data, as to the time of the two theophanies, with the substance of these divine revelations.
If we assume that Ezekiel carried out the symbolical acts mentioned in Ezekiel 4 and 5 in all their entirety, we can hardly imagine that the vision described in the chapters before us, by which he was transported in spirit to Jerusalem, occurred within the period of forty days, during which he was to typify the siege of Jerusalem by lying upon his right side. Nevertheless, Kliefoth has decided in favour of this view, and argues in support of it, that the vision described in Ezek 8:1. took place in the prophet's own house, that it is identical in substance with what is contained in Ezekiel 3:22-7:27, and that there is no discrepancy, because all that occurred here was purely internal, and the prophet himself was to address the words contained in Ezek 11:4-12 and Ezek 11:14-21 to the inhabitants of Jerusalem in his state of ecstasy. Moreover, when it is stated in Ezek 11:25 that Ezekiel related to the exiles all that he had seen in the vision, it is perfectly open to us to assume that this took place at the same time as his report to them of the words of God in Ezek 6:1-14 and 7, and those which follow in Ezekiel 12. But. on the other hand, it may be replied that the impression produced by Ezek 11:25 is not that the prophet waited several weeks after his visionary transport to Jerusalem before communicating to the elders what he saw in the vision. And even if the possibility of this cannot be disputed, we cannot imagine any reason why the vision should be shown to the prophet four weeks before it was to be related to the exiles. Again, there is not sufficient identity between the substance of the vision in Ezekiel 8-11 and the revelation in Ezekiel 4-7, to suggest any motive for the two to coincide. It is true that the burning of Jerusalem, which Ezekiel sees in Ezekiel 8-11, is consequent upon the siege and conquest of that city, which he has already predicted in Ezekiel 4-7 both in figure and word; but they are not so closely connected, that it was necessary on account of this connection for it to be shown to him before the completion of the symbolical siege of Jerusalem. And, lastly, although the ecstasy as a purely internal process is so far reconcilable with the prophet's lying upon his right side, that this posture did not preclude a state of ecstasy or render it impossible, yet this collision would ensue, that while the prophet was engaged in carrying out the former word of God, a new theophany would be received by him, which must necessarily abstract his mind from the execution of the previous command of God, and place him in a condition in which it would be impossible for him to set his face firmly upon the siege of Jerusalem, as he had been commanded to do in Ezek 4:7. On account of this collision, we cannot subscribe to the assumption, that it was during the time that Ezekiel was lying bound by God upon his right side to bear the sin of Jerusalem, that he was transported in spirit to the temple at Jerusalem. On the contrary, the fact that this transport occurred, according to Ezek 8:1, at a time when he could not have ended the symbolical acts of Ezekiel 4, if he had been required to carry them out in all their external reality, furnishes us with conclusive evidence of the correctness of the view we have already expressed, that the symbolical acts of Ezekiel 4 and 5 did not lie within the sphere of outward reality (see comm. on Ezek 5:4). - And if Ezekiel did not really lie for 430 days, there was nothing to hinder his having a fresh vision 14 months after the theophany in Ezekiel 1 and Ezek 3:22. For 'תּפּל עלי יד , see at Ezek 3:22 and Ezek 1:3.
The figure which Ezekiel sees in the vision is described in Ezek 8:2 in precisely the same terms as the appearance of God in Ezek 1:27. The sameness of the two passages is a sufficient defence of the reading כּמראה־אשׁ against the arbitrary emendation אישׁ 'כם, after the Sept. rendering ὁμοίωμα ἀνδρός, in support of which Ewald and Hitzig appeal to Ezek 1:26, though without any reason, as the reading there is not אישׁ, but אדם. It is not expressly stated here that the apparition was in human form - the fiery appearance is all that is mentioned; but this is taken for granted in the allusion to the מתנים (the loins), either as self-evident, or as well known from Ezekiel 1. זהר is synonymous with נגהּ in Ezek 1:4, Ezek 1:27. What is new in the present theophany is the stretching out of the hand, which grasps the prophet by the front hair of his head, whereupon he is carried by wind between heaven and earth, i.e., through the air, to Jerusalem, not in the body, but in visions of God (cf. Ezek 1:1), that is to say, in spiritual ecstasy, and deposited at the entrance of the inner northern door of the temple. הפּנימית is not an adjective belonging to שׁער, for this is not a feminine noun, but is used as a substantive, as in Ezek 43:5 (= החצר הפּנימית: cf. Ezek 40:40): gate of the inner court, i.e., the gate on the north side of the inner court which led into the outer court. We are not informed whether Ezekiel was placed on the inner or outer side of this gate, i.e., in the inner or outer court; but it is evident from Ezek 8:5 that he was placed in the inner court, as his position commanded a view of the image which stood at the entrance of the gate towards the north. The further statement, "where the standing place of the image of jealousy was," anticipates what follows, and points out the reason why the prophet was placed just there. The expression "image of jealousy" is explained by המּקנה, which excites the jealousy of Jehovah (see the comm. on Ex 20:5). Consequently, we have not to think of any image of Jehovah, but of an image of a heathen idol (cf. Deut 32:21); probably of Baal or Asherah, whose image had already been placed in the temple by Manasseh (4Kings 21:7); certainly not the image of the corpse of Adonis moulded in wax or clay. This opinion, which Hvernick advances, is connected with the erroneous assumption that all the idolatrous abominations mentioned in this chapter relate to the celebration of an Adonis-festival in the temple. There (Ezek 8:4) in the court of the temple Ezekiel saw once more the glory of the God of Israel, as he had seen it in the valley (Ezek 3:22) by the Chaboras, i.e., the appearance of God upon the throne with the cherubim and wheels; whereas the divine figure, whose hand grasped him in his house, and transported him to the temple (Ezek 8:2), showed neither throne nor cherubim. The expression "God of Israel," instead of Jehovah (Ezek 3:23), is chosen as an antithesis to the strange god, the heathen idol, whose image stood in the temple. As the God of Israel, Jehovah cannot tolerate the image and worship of another god in His temple. To set up such an image in the temple of Jehovah was a practical renunciation of the covenant, a rejection of Jehovah on the part of Israel as its covenant God.
Here, in the temple, Jehovah shows to the prophet the various kinds of idolatry which Israel is practising both publicly and privately, not merely in the temple, but throughout the whole land. The arrangement of these different forms of idolatry in four groups of abomination scenes (Ezek 8:5, Ezek 8:6, Ezek 8:7-12, Ezek 8:13-15, and Ezek 8:16-18), which the prophet sees both in and from the court of the temple, belong to the visionary drapery of this divine revelation. It is altogether erroneous to interpret the vision as signifying that all these forms of idolatry were practised in the temple itself; an assumption which cannot be carried out without doing violence to the description, more especially of the second abomination in Ezek 8:7-12. Still more untenable is Hvernick's view, that the four pictures of idolatrous practices shown to the prophet are only intended to represent different scenes of a festival of Adonis held in the temple. The selection of the courts of the temple for depicting the idolatrous worship, arises from the fact that the temple was the place where Israel was called to worship the Lord its God. Consequently the apostasy of Israel from the Lord could not be depicted more clearly and strikingly than by the following series of pictures of idolatrous abominations practised in the temple under the eyes of God.
Geneva 1599
8:1 And it came to pass in the (a) sixth year, in the (b) sixth [month], in the fifth [day] of the month, [as] I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
(a) Of the captivity of Jeconiah.
(b) Which contained part of August and part of September.
John Gill
8:1 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month,.... This was the sixth year of the captivity of Jehoiachin; the sixth month was the month Elul, which answers to part of August, and part of September. The Septuagint and Arabic versions wrongly render it, the fifth month. The fifth day of the month is thought to have been the sabbath day, which seems probable by what follows; this was just a year and two months from the first vision, Ezek 1:1;
as I sat in mine house; in Chaldea, by the river Chebar; he was now sitting, the time of lying on his side, both right and left, being now up, even four hundred and thirty days. It was in the fifth year, and on the fifth of Tammuz, that the first vision was; seven days the prophet sat with them of the captivity at Telabib; at the end of which he was ordered to lie on his side; first on his left side three hundred ninety days, and then on his right side forty days: now reckoning from the middle of Tammuz, to the fifth of Elul in the sixth year, were but, as Kimchi observes, four hundred days; but this being, as another Jewish writer says (r), an intercalated year, by the intercalation of a month, which consisted of thirty days, the whole number was completed, and the prophet was now sitting: or it may be this position is observed, because he was now teaching and instructing the people, which was frequently done sitting; See Gill on Mt 5:1; and this in his own private house, being now in captivity, and having neither temple nor synagogue to teach in;
and the elders of Judah sat before me; to hear the word of the Lord from his mouth, the law explained, or any fresh prophecy delivered by him; or to have his advice and counsel in their present circumstances. These were the elders of Judah that were carried captive along with Jehoiachin; though some think they were those that were at Jerusalem, and that all this was only in a visionary way; but the former sense seems most agreeable; seeing this was previous to the vision, and with what goes before describes the time, place, and witnesses of the vision;
that the hand of the Lord fell there upon me; which the Targum interprets of the spirit of prophecy, which came with power upon him: it denotes the energy and efficacy of the Spirit of God in throwing him into an ecstasy, and acting upon him, and revealing to him the things he did; which are related in the following verses.
(r) Seder Olam Rabba, c. 26. p. 73. Vid. Kimchi in loc.
John Wesley
8:1 Sixth year - Of Jeconiah's captivity. Sixth month - Elul or our August. The elders - The chief of those that were now in captivity. They were come either to spend the sabbath in religious exercises, or to enquire what would become of their brethren in Jerusalem. The hand - The spirit of prophecy.
Robert Jamieson, A. R. Fausset and David Brown
8:1 (Eze. 8:1-18)
sixth year--namely, of the captivity of Jehoiachin, as in Ezek 1:2, the "fifth year" is specified. The lying on his sides three hundred ninety and forty days (Ezek 4:5-6) had by this time been completed, at least in vision. That event was naturally a memorable epoch to the exiles; and the computation of years from it was to humble the Jews, as well as to show their perversity in not having repented, though so long and severely chastised.
elders--namely, those carried away with Jehoiachin, and now at the Chebar.
sat before me--to hear the word of God from me, in the absence of the temple and other public places of Sabbath worship, during the exile (Ezek 33:30-31). It was so ordered that they were present at the giving of the prophecy, and so left without excuse.
hand of . . . Lord God fell . . . upon me--God's mighty operation fell, like a thunderbolt, upon me (in Ezek 1:3, it is less forcible, "was upon him"); whatever, therefore, he is to utter is not his own, for he has put off the mere man, while the power of God reigns in him [CALVIN].
8:28:2: եւ տեսանէի՝ եւ ահա նմանութիւն առն, ՚ի միջոյն եւ ՚ի խոնարհ՝ հո՛ւր, եւ ՚ի միջոյն եւ ՚ի վեր՝ իբրեւ զտեսիլ փայլական. իբրեւ զգոյն բազմագունի ականն[12392]։ [12392] ՚Ի լուս՛՛. Իբրեւ զտեսիլ օդոյ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր եւ ոմանք. իբրեւ զտեսիլ օդոց. եւ իբրեւ զգոյն... ական։
2 ու տեսնում էի մարդու նման մի կերպարանք, մէջքից ներքեւ՝ կրակ, մէջքից վեր՝ ասես օդի մէջ տեսիլք, ասես երփներանգ ակ:
2 Նայեցայ ու ահա մարդու կերպարանք մը կար կրակի երեւոյթով։ Անոր մէջքէն վար կրակ էր ու անոր մէջքէն վեր ոսկեպղինձի նման փայլուն երեւոյթ մը կար։
եւ տեսանէի, եւ ահա նմանութիւն [131]առն, ի միջոյն եւ ի խոնարհ` հուր, եւ ի միջոյն եւ ի վեր` իբրեւ զտեսիլ օդոյ, իբրեւ զգոյն`` բազմագունի ականն:

8:2: եւ տեսանէի՝ եւ ահա նմանութիւն առն, ՚ի միջոյն եւ ՚ի խոնարհ՝ հո՛ւր, եւ ՚ի միջոյն եւ ՚ի վեր՝ իբրեւ զտեսիլ փայլական. իբրեւ զգոյն բազմագունի ականն[12392]։
[12392] ՚Ի լուս՛՛. Իբրեւ զտեսիլ օդոյ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր եւ ոմանք. իբրեւ զտեսիլ օդոց. եւ իբրեւ զգոյն... ական։
2 ու տեսնում էի մարդու նման մի կերպարանք, մէջքից ներքեւ՝ կրակ, մէջքից վեր՝ ասես օդի մէջ տեսիլք, ասես երփներանգ ակ:
2 Նայեցայ ու ահա մարդու կերպարանք մը կար կրակի երեւոյթով։ Անոր մէջքէն վար կրակ էր ու անոր մէջքէն վեր ոսկեպղինձի նման փայլուն երեւոյթ մը կար։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 И увидел я: и вот подобие [мужа], как бы огненное, и от чресл его и ниже огонь, и от чресл его и выше как бы сияние, как бы свет пламени.
8:2 καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ὁμοίωμα ομοιωμα likeness ἀνδρός ανηρ man; husband ἀπὸ απο from; away τῆς ο the ὀσφύος οσφυς loins; waist αὐτοῦ αυτος he; him καὶ και and; even ἕως εως till; until κάτω κατω down; below πῦρ πυρ fire καὶ και and; even ἀπὸ απο from; away τῆς ο the ὀσφύος οσφυς loins; waist αὐτοῦ αυτος he; him ὑπεράνω υπερανω up / far above ὡς ως.1 as; how ὅρασις ορασις appearance; vision ἠλέκτρου ηλεκτρον amber
8:2 וָ wā וְ and אֶרְאֶ֗ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold דְמוּת֙ ḏᵊmûṯ דְּמוּת likeness כְּ kᵊ כְּ as מַרְאֵה־ marʔē- מַרְאֶה sight אֵ֔שׁ ʔˈēš אֵשׁ fire מִ mi מִן from מַּרְאֵ֥ה mmarʔˌē מַרְאֶה sight מָתְנָ֛יו moṯnˈāʸw מָתְנַיִם hips וּ û וְ and לְ lᵊ לְ to מַ֖טָּה mˌaṭṭā מַטָּה low place אֵ֑שׁ ʔˈēš אֵשׁ fire וּ û וְ and מִ mi מִן from מָּתְנָ֣יו mmoṯnˈāʸw מָתְנַיִם hips וּ û וְ and לְ lᵊ לְ to מַ֔עְלָה mˈaʕlā מַעַל top כְּ kᵊ כְּ as מַרְאֵה־ marʔē- מַרְאֶה sight זֹ֖הַר zˌōhar זֹהַר shining כְּ kᵊ כְּ as עֵ֥ין ʕˌên עַיִן eye הַ ha הַ the חַשְׁמַֽלָה׃ ḥašmˈalā חַשְׁמַל [kind of metal]
8:2. et vidi et ecce similitudo quasi aspectus ignis ab aspectu lumborum eius et deorsum ignis et a lumbis eius et sursum quasi aspectus splendoris ut visio electriAnd I saw, and behold a likeness as the appearance of fire: from the appearance of his loins, and downward, fire: and from his loins, and upward, as the appearance of brightness, as the appearance of amber.
2. Then I beheld, and, lo, a likeness as the appearance of fire; from the appearance of his loins and downward, fire: and from his loins and upward, as the appearance of brightness, as the colour of amber.
8:2. And I saw, and behold, there was an image with the appearance of fire. From the appearance of his waist, and downward, there was fire. And from his waist, and upward, there was the appearance of splendor, like the sight of amber.
8:2. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber.
Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber:

8:2 И увидел я: и вот подобие [мужа], как бы огненное, и от чресл его и ниже огонь, и от чресл его и выше как бы сияние, как бы свет пламени.
8:2
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὁμοίωμα ομοιωμα likeness
ἀνδρός ανηρ man; husband
ἀπὸ απο from; away
τῆς ο the
ὀσφύος οσφυς loins; waist
αὐτοῦ αυτος he; him
καὶ και and; even
ἕως εως till; until
κάτω κατω down; below
πῦρ πυρ fire
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
ὀσφύος οσφυς loins; waist
αὐτοῦ αυτος he; him
ὑπεράνω υπερανω up / far above
ὡς ως.1 as; how
ὅρασις ορασις appearance; vision
ἠλέκτρου ηλεκτρον amber
8:2
וָ וְ and
אֶרְאֶ֗ה ʔerʔˈeh ראה see
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
דְמוּת֙ ḏᵊmûṯ דְּמוּת likeness
כְּ kᵊ כְּ as
מַרְאֵה־ marʔē- מַרְאֶה sight
אֵ֔שׁ ʔˈēš אֵשׁ fire
מִ mi מִן from
מַּרְאֵ֥ה mmarʔˌē מַרְאֶה sight
מָתְנָ֛יו moṯnˈāʸw מָתְנַיִם hips
וּ û וְ and
לְ lᵊ לְ to
מַ֖טָּה mˌaṭṭā מַטָּה low place
אֵ֑שׁ ʔˈēš אֵשׁ fire
וּ û וְ and
מִ mi מִן from
מָּתְנָ֣יו mmoṯnˈāʸw מָתְנַיִם hips
וּ û וְ and
לְ lᵊ לְ to
מַ֔עְלָה mˈaʕlā מַעַל top
כְּ kᵊ כְּ as
מַרְאֵה־ marʔē- מַרְאֶה sight
זֹ֖הַר zˌōhar זֹהַר shining
כְּ kᵊ כְּ as
עֵ֥ין ʕˌên עַיִן eye
הַ ha הַ the
חַשְׁמַֽלָה׃ ḥašmˈalā חַשְׁמַל [kind of metal]
8:2. et vidi et ecce similitudo quasi aspectus ignis ab aspectu lumborum eius et deorsum ignis et a lumbis eius et sursum quasi aspectus splendoris ut visio electri
And I saw, and behold a likeness as the appearance of fire: from the appearance of his loins, and downward, fire: and from his loins, and upward, as the appearance of brightness, as the appearance of amber.
8:2. And I saw, and behold, there was an image with the appearance of fire. From the appearance of his waist, and downward, there was fire. And from his waist, and upward, there was the appearance of splendor, like the sight of amber.
8:2. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber.
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
2. “Подобие (мужа)”. “Мужа” только у LХХ; хотя упоминание далее о чреслах заставляет мыслить явившийся пророку образ только человеческим, но опущение здесь в евр. т. слово “муж”, “человек” отдаляет сходство виденного образа с человеческим и дает знать о его неописуемости и таинственности. Явившийся пророку образ тожествен с образом, сидевшим на престоле в Ховарском видении (см. I:26), потому что описывается тожественно. Но все явление, в том виде, как его видел пророк там, не повторилось. О самом человеческом образе не сказано, сидел, стоял или шел он, без сомнения потому что пророк этого не видел и самые очертания образа он вероятно едва различал, как и в I гл. (27: ст.). Зато он явственно видит здесь руку у человеческой фигуры (ст. 3), в которой он в I гл. ничего не видел, кроме неопределенных очертаний. Характер сияния от человеческой фигуры описывается хотя близко к I:27, но не вполне тожественно: верхняя часть фигуры там сияет как огонь и как “хашмал” (слав. “илектр”), здесь как “сияние” и как “хашмал” (рус. “свет пламени”, а в I:27: рус. тоже слово передает: “пылающий металл”). Первое определение “сияние” по-евр. выражено словом “зогар”, встречающимся только у Дан XII:3, где оно, сопоставляясь с сиянием звезд, должно иметь приблизительно то значение, которое усвояют ему слав. пер. и нек. греческие кодексы: “заря” (другие греч. код. опускают его; а в Дан слав. переводит его “светлость тверди”). Евр т. оставляет, в неизвестности, в каком отношении стояли друг к другу два эти определения (зогар и хашмал): были ли то два разнородных сияния, как то предполагает слав. пер., вставляющий между ними “и”, или же второе ближе определяет первое (как предполагает Вульгата); в первом случае подобно заре могла сиять одежда Одевшего (“одеяйся светом яко ризою”), а подобно хашмалю - лице и тело Его (в указ. месте Даниила первым светом и светом звезд сияют святые). Во всяком случае верхняя часть образа была еще светлее нижней, огненной.
Adam Clarke: Commentary on the Bible - 1831
8:2: The appearance of fire - See the note on Eze 1:27.
Albert Barnes: Notes on the Bible - 1834
8:2: The appearance of fire - In margin reference, seen as the appearance of a man enthroned upon the cherubim. Here He stands apart from the throne Rev_ealing Himself to His servant. Compare Dan 3:25 note.
Amber - See the margin reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: I beheld: Eze 1:4, Eze 1:26, Eze 1:27; Dan 7:9, Dan 7:10; Rev 1:14, Rev 1:15
amber: Amber is a hard, inflammable, bituminous substance, of a beautiful yellow colour, very transparent, and susceptible of an exquisite polish. When rubbed it is highly endowed with electricity; a name which the moderns have formed from its Greek name ηλεκτρον. But, as amber becomes dim as soon as it feels the fire, and is speedily consumed, it is probable that the original chashmal which Bochart derives from the Chaldee nechash copper, and melala gold, was a mixed metal, similar to that which the Greeks called ηλεκτρον, electrum, as the LXX and Vulgate render, from its resemblance to amber in colour.
Geneva 1599
8:2 Then I beheld, and lo a likeness as the appearance of (c) fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber.
(c) As in (Ezek 1:27).
John Gill
8:2 And then one beheld, and lo a likeness as the appearance of fire,.... The Septuagint and Arabic versions render it, "behold the likeness of a man"; reading "a man", for "fire"; but without supposing such a reading, for which there is no foundation, this likeness may very well be understood of the likeness of a man; since mention is made of his joins in the next clause, and of his hand in Ezek 8:3; and the description agrees with the appearance of a man in Ezek 1:26; it was usual for the Son of God, who doubtless is here meant, to appear in a human form; and so Junius and Tremellius supply the words,
"and lo a likeness "of a man", as in the appearance of fire:''
Tit was the form of a fiery man that was seen, as he is further described:
from the appearance of his loins, even downward, fire; his lower parts, thighs, legs, and feet; expressive either of the light of grace communicated from Christ to his people; or of his fervent love towards them, or flaming zeal for God and his house; or rather of his wrath against an idolatrous people; see Rev_ 1:15; a like description is in Ezek 1:27;
and from his loins, even upward, as the appearance of brightness; his upper parts, back, belly, breast, shoulders, arms, head, &c. which may denote his incomprehensible majesty and glory; his glory being the glory of the only begotten, the brightness of his Father's glory, and the express image of his person. The Targum renders both the one and the other part of the description thus,
"and I saw, and twelve a likeness as the look of fire, the look of glory, which the eye cannot see, nor is it possible to look upon it; and beneath the look of fire, and the look of glory, which the eye cannot behold, nor is it possible to contemplate it; and above, as the look of brightness:''
as the colour of amber: or "chasmal": which some take to be the name of an angel. The Syriac version is, "as the look of God"; See Gill on Ezek 1:4; and See Gill on Ezek 1:27.
John Wesley
8:2 A likeness - Of a man; the man whom he had seen upon the throne. Fire - This fire might denote the wrath of God against Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
8:2 likeness--understand, "of a man," that is, of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself (Ezek 1:26; Jn 1:18). The "fire," from "His loins downward," betokens the vengeance of God kindled against the wicked Jews, while searching and purifying the remnant to be spared. The "brightness . . . upward" betokens His unapproachable majesty (Ti1 6:16). For Hebrew, eesh, "fire," the Septuagint, &c., read ish, "a man."
colour of amber--the glitter of chasmal [FAIRBAIRN], (see on Ezek 1:4, "polished brass").
8:38:3: Եւ ձգեաց նմանութիւն ձեռին՝ եւ ա՛րկ զգագաթա՛մբ գլխոյ իմոյ, եւ վերացո՛յց զիս Ոգի ընդ երկինս եւ ընդ երկիր. եւ տարաւ զիս յԵրուսաղէմ ՚ի տեսլեանն Աստուծոյ, եւ կացոյց զիս ՚ի նախադուռն դրանն ներքնոյ որ հայի ընդ հիւսւսի. ուր էր արձան պատկերին Նախանձու ստացողին[12393]։ [12393] Բազումք. Եւ վերացոյց զիս ընդ երկինս... յԵրուսաղէմ ՚ի լեառն Աստուծոյ։ ՚Ի լուս՛՛. Զիս յանդիման դրանն ներքնոյ. համաձայն բազմաց ՚ի բնաբ՛՛։
3 Ձեռքի պէս մի բան պարզեց գցեց իմ գլխի գագաթին. Հոգին բարձրացրեց ինձ երկնքի ու երկրի միջեւ, տարաւ ինձ Երուսաղէմ՝ Աստծու տեսութեան, ու կանգնեցրեց Տիրոջ տան ներքին նախադռան մօտ, որ դէպի հիւսիս է նայում, եւ ուր գտնւում էր նախանձ գրգռող կուռքը:
3 Անիկա ձեռքի նմանութիւն մը երկնցուց ու իմ գլխուս մազերէն բռնեց ու Հոգին զիս երկրի ու երկնքի մէջտեղ վերցուց եւ զիս Աստուծոյ տեսիլքով Երուսաղէմ, դէպի հիւսիս նայող ներքին դրանը մուտքը տարաւ, ուր Նախանձի կուռքը կը կենար։
Եւ ձգեաց նմանութիւն ձեռին եւ արկ զգագաթամբ գլխոյ իմոյ. եւ վերացոյց զիս Ոգի ընդ երկինս եւ ընդ երկիր, եւ տարաւ զիս յԵրուսաղէմ ի տեսլեանն Աստուծոյ, եւ [132]կացոյց զիս`` ի նախադուռն դրանն ներքնոյ որ հայի ընդ հիւսիսի, ուր էր արձան պատկերին Նախանձու [133]ստացողին:

8:3: Եւ ձգեաց նմանութիւն ձեռին՝ եւ ա՛րկ զգագաթա՛մբ գլխոյ իմոյ, եւ վերացո՛յց զիս Ոգի ընդ երկինս եւ ընդ երկիր. եւ տարաւ զիս յԵրուսաղէմ ՚ի տեսլեանն Աստուծոյ, եւ կացոյց զիս ՚ի նախադուռն դրանն ներքնոյ որ հայի ընդ հիւսւսի. ուր էր արձան պատկերին Նախանձու ստացողին[12393]։
[12393] Բազումք. Եւ վերացոյց զիս ընդ երկինս... յԵրուսաղէմ ՚ի լեառն Աստուծոյ։ ՚Ի լուս՛՛. Զիս յանդիման դրանն ներքնոյ. համաձայն բազմաց ՚ի բնաբ՛՛։
3 Ձեռքի պէս մի բան պարզեց գցեց իմ գլխի գագաթին. Հոգին բարձրացրեց ինձ երկնքի ու երկրի միջեւ, տարաւ ինձ Երուսաղէմ՝ Աստծու տեսութեան, ու կանգնեցրեց Տիրոջ տան ներքին նախադռան մօտ, որ դէպի հիւսիս է նայում, եւ ուր գտնւում էր նախանձ գրգռող կուռքը:
3 Անիկա ձեռքի նմանութիւն մը երկնցուց ու իմ գլխուս մազերէն բռնեց ու Հոգին զիս երկրի ու երկնքի մէջտեղ վերցուց եւ զիս Աստուծոյ տեսիլքով Երուսաղէմ, դէպի հիւսիս նայող ներքին դրանը մուտքը տարաւ, ուր Նախանձի կուռքը կը կենար։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 И простер Он как бы руку, и взял меня за волоса головы моей, и поднял меня дух между землею и небом, и принес меня в видениях Божиих в Иерусалим ко входу внутренних ворот, обращенных к северу, где поставлен был идол ревности, возбуждающий ревнование.
8:3 καὶ και and; even ἐξέτεινεν εκτεινω extend ὁμοίωμα ομοιωμα likeness χειρὸς χειρ hand καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me τῆς ο the κορυφῆς κορυφη of me; mine καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me πνεῦμα πνευμα spirit; wind ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the γῆς γη earth; land καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἤγαγέν αγω lead; pass με με me εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ὁράσει ορασις appearance; vision θεοῦ θεος God ἐπὶ επι in; on τὰ ο the πρόθυρα προθυρον the πύλης πυλη gate τῆς ο the ἐσωτέρας εσωτερος inner τῆς ο the βλεπούσης βλεπω look; see πρὸς προς to; toward βορρᾶν βορρας north wind οὗ ος who; what ἦν ειμι be ἡ ο the στήλη στηλη the κτωμένου κταομαι acquire
8:3 וַ wa וְ and יִּשְׁלַח֙ yyišlˌaḥ שׁלח send תַּבְנִ֣ית tavnˈîṯ תַּבְנִית model יָ֔ד yˈāḏ יָד hand וַ wa וְ and יִּקָּחֵ֖נִי yyiqqāḥˌēnî לקח take בְּ bᵊ בְּ in צִיצִ֣ת ṣîṣˈiṯ צִיצִת tuft רֹאשִׁ֑י rōšˈî רֹאשׁ head וַ wa וְ and תִּשָּׂ֣א ttiśśˈā נשׂא lift אֹתִ֣י ʔōṯˈî אֵת [object marker] ר֣וּחַ׀ rˈûₐḥ רוּחַ wind בֵּֽין־ bˈên- בַּיִן interval הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the שָּׁמַ֡יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and תָּבֵא֩ ttāvˌē בוא come אֹתִ֨י ʔōṯˌî אֵת [object marker] יְרוּשָׁלְַ֜מָה yᵊrûšālˈamā יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in מַרְאֹ֣ות marʔˈôṯ מַרְאָה vision אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to פֶּ֜תַח pˈeṯaḥ פֶּתַח opening שַׁ֤עַר šˈaʕar שַׁעַר gate הַ ha הַ the פְּנִימִית֙ ppᵊnîmîṯ פְּנִימִי inner הַ ha הַ the פֹּונֶ֣ה ppônˈeh פנה turn צָפֹ֔ונָה ṣāfˈônā צָפֹון north אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֣ם šˈām שָׁם there מֹושַׁ֔ב môšˈav מֹושָׁב seat סֵ֖מֶל sˌēmel סֶמֶל image הַ ha הַ the קִּנְאָ֥ה qqinʔˌā קִנְאָה jealousy הַ ha הַ the מַּקְנֶֽה׃ mmaqnˈeh קנא be jealous
8:3. et emissa similitudo manus adprehendit me in cincinno capitis mei et elevavit me spiritus inter terram et caelum et adduxit in Hierusalem in visione Dei iuxta ostium interius quod respiciebat aquilonem ubi erat statutum idolum zeli ad provocandam aemulationemAnd the likeness of a hand was put forth and took me by a lock of my head: and the spirit lifted me up between the earth and the heaven, and brought me in the vision of God into Jerusalem, near the inner gate, that looked toward the north, where was set the idol of jealousy to provoke to jealousy.
3. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.
8:3. And as the image of a hand went out, it took hold of me by a lock of my head. And the Spirit lifted me up between earth and heaven. And he brought me into Jerusalem, within a vision of God, next to the inner gate that looked toward the north, where there was stationed an idol of rivalry, so as to provoke an envious emulation.
8:3. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where [was] the seat of the image of jealousy, which provoketh to jealousy.
And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where [was] the seat of the image of jealousy, which provoketh to jealousy:

8:3 И простер Он как бы руку, и взял меня за волоса головы моей, и поднял меня дух между землею и небом, и принес меня в видениях Божиих в Иерусалим ко входу внутренних ворот, обращенных к северу, где поставлен был идол ревности, возбуждающий ревнование.
8:3
καὶ και and; even
ἐξέτεινεν εκτεινω extend
ὁμοίωμα ομοιωμα likeness
χειρὸς χειρ hand
καὶ και and; even
ἀνέλαβέν αναλαμβανω take up; take along
με με me
τῆς ο the
κορυφῆς κορυφη of me; mine
καὶ και and; even
ἀνέλαβέν αναλαμβανω take up; take along
με με me
πνεῦμα πνευμα spirit; wind
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἤγαγέν αγω lead; pass
με με me
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
ὁράσει ορασις appearance; vision
θεοῦ θεος God
ἐπὶ επι in; on
τὰ ο the
πρόθυρα προθυρον the
πύλης πυλη gate
τῆς ο the
ἐσωτέρας εσωτερος inner
τῆς ο the
βλεπούσης βλεπω look; see
πρὸς προς to; toward
βορρᾶν βορρας north wind
οὗ ος who; what
ἦν ειμι be
ο the
στήλη στηλη the
κτωμένου κταομαι acquire
8:3
וַ wa וְ and
יִּשְׁלַח֙ yyišlˌaḥ שׁלח send
תַּבְנִ֣ית tavnˈîṯ תַּבְנִית model
יָ֔ד yˈāḏ יָד hand
וַ wa וְ and
יִּקָּחֵ֖נִי yyiqqāḥˌēnî לקח take
בְּ bᵊ בְּ in
צִיצִ֣ת ṣîṣˈiṯ צִיצִת tuft
רֹאשִׁ֑י rōšˈî רֹאשׁ head
וַ wa וְ and
תִּשָּׂ֣א ttiśśˈā נשׂא lift
אֹתִ֣י ʔōṯˈî אֵת [object marker]
ר֣וּחַ׀ rˈûₐḥ רוּחַ wind
בֵּֽין־ bˈên- בַּיִן interval
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
שָּׁמַ֡יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
תָּבֵא֩ ttāvˌē בוא come
אֹתִ֨י ʔōṯˌî אֵת [object marker]
יְרוּשָׁלְַ֜מָה yᵊrûšālˈamā יְרוּשָׁלִַם Jerusalem
בְּ bᵊ בְּ in
מַרְאֹ֣ות marʔˈôṯ מַרְאָה vision
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
פֶּ֜תַח pˈeṯaḥ פֶּתַח opening
שַׁ֤עַר šˈaʕar שַׁעַר gate
הַ ha הַ the
פְּנִימִית֙ ppᵊnîmîṯ פְּנִימִי inner
הַ ha הַ the
פֹּונֶ֣ה ppônˈeh פנה turn
צָפֹ֔ונָה ṣāfˈônā צָפֹון north
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֣ם šˈām שָׁם there
מֹושַׁ֔ב môšˈav מֹושָׁב seat
סֵ֖מֶל sˌēmel סֶמֶל image
הַ ha הַ the
קִּנְאָ֥ה qqinʔˌā קִנְאָה jealousy
הַ ha הַ the
מַּקְנֶֽה׃ mmaqnˈeh קנא be jealous
8:3. et emissa similitudo manus adprehendit me in cincinno capitis mei et elevavit me spiritus inter terram et caelum et adduxit in Hierusalem in visione Dei iuxta ostium interius quod respiciebat aquilonem ubi erat statutum idolum zeli ad provocandam aemulationem
And the likeness of a hand was put forth and took me by a lock of my head: and the spirit lifted me up between the earth and the heaven, and brought me in the vision of God into Jerusalem, near the inner gate, that looked toward the north, where was set the idol of jealousy to provoke to jealousy.
8:3. And as the image of a hand went out, it took hold of me by a lock of my head. And the Spirit lifted me up between earth and heaven. And he brought me into Jerusalem, within a vision of God, next to the inner gate that looked toward the north, where there was stationed an idol of rivalry, so as to provoke an envious emulation.
8:3. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where [was] the seat of the image of jealousy, which provoketh to jealousy.
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. “Как бы руку”. Черта, отличающая настоящее видение, это рука, которая берет пророка “Как бы”, слав. точнее “подобие” (евр. “табнит”, “строение”, “образ”): рука едва вырисовывалась; знакомая по I гл. робкая осторожность в описании Божественного образа. - “Взял меня за волоса головы моей, и поднял меня дух между землею и небом”. Пророк почувствовал след. и физическое прикосновение к темени и затем парение в воздухе, хотя тело его, по-видимому, не оставляло прежнего места; об этом последнем предупреждает замечание “духом” и в дальнейшем предложении “в видениях Божиих”, и посетители пророка не оставляют его во время этого “восхищения” (XI:25). Тем не менее выражение слишком решительно, чтобы понимать его лишь о духовном перенесении в Иерусалим и храм; оно напоминает III:12, 14, где речь о телесном перемещении. Здесь же, как и в XXXVII:1: и XL:1-2: разумеется, вероятно, какое-то наполовину телесное перенесение, напоминающее может быть явление двойничества, но не столь резко физическое, как в Дан XIV:35, где и деятелем является не Бог, а ангел. “Дух”, очевидно тот же, что в II:2; III:12, 14, тожественный, как мы видели, с “духом” I:12, т. е. Духом Св.; т.о. этим только точнее обозначается деятель чудесного перенесения пророка (Лк XI:20: точнее обозначено у Мф XII:28); в рассказе о перенесении пр. Аввакума ангелом в Вавилон замечено, что ангел перенес пророка “силою духа своего”. - “В Иерусалим ко входу внутренних врат, обращенных к северу”, т. е. в храм, чего однако не сказано, - недомолвка, выдающая священника. Внутренними вратами, иначе верхними (IX:2; Иер XX:2: и д.) назывались ворота в ограде, отделявшей внешний двор от внутреннего; в отличие от этих ворот ворота внешнего двора, через которые вступали впервые в храм, назывались просто “воротами дома Господня”. Тех и других ворот было вероятно по три: восточные (главные), северные и южные, причем последние предназначались только для царей (Иез ХLIII:8), ведя от дворца ко храму. Из этих трех ворот здесь упоминаются вторые, которые в ст. 5: называются “воротами жертвенника”; они же, кажется, в Иер XXVI:10: называются “новыми”. Пророк поставлен был у входа в эти врата, какого входа - наружного (северного) или внутреннего (южного), не сказано; но из ст. 5: видно, что внутреннего, потому что, смотря с места нахождения своего на север, он видит с северной стороны ворот идола. Следовательно, пророк поставлен был между воротами и жертвенником на внутреннем дворе или дворе священников. Оттуда видит он во храме прежде всего идола ревности, т. е. поясняет пророк “возбуждающего ревнование”, конечно, у Господа, единственного обладателя Израиля (отсюда прибавка LXX; “притяжавающаго”). Гнев Божий на идолопоклонство Израиля часто изображается под видом ревности, ревнивой, не допускающей других предметов почитания, любви Бога к Израилю: Исх XX:5; Втор XXXII:16, 21: и др. Посему всякий идол мог быть назван идолом ревности. Но такая определенность в указании места, где стоял идол, такое необычное название для идола, взятое из области супружеских отношений, наконец столь почетное и святое место храма, занятое идолом - все это показывает, что здесь имеется в виду определенный идол, стоявший когда-либо или тогда во храме. Но из Священ. книг известно лишь определенно о поставлении в храме одного идола, это именно идола Астарты при Манассии (4: Цар XXI:7; 2: Пар XXXIII:7, 15, где идол ее обозначается в тем же, что здесь, словом “семел”, употребленным еще только во Втор IV:16; слав. “столб и образ”); этот идол отвечает и всем другим данным настоящего указания: близости к жертвеннику (ср. Втор XVI:21, 22) и понятно ревности (женственность божества, разврат культа). Другие разумеют Молоха, Ваала, Адониса, Бела.
Adam Clarke: Commentary on the Bible - 1831
8:3: The image of jealousy - סמל הקנאה semel hakkinah. We do not know certainly of what form this image was, nor what god it represented. Some say it was the image of Baal, which was placed in the temple by Manasses; others, that it was the image of Mars; and others, that it was the image of Tammuz or Adonis. Calmet supports this opinion by the following reasons: -
1. The name agrees perfectly with him. He was represented as a beautiful youth, beloved by Venus; at which Mars, her paramour, being incensed and filled with jealousy, sent a large boar against Adonis, which killed him with his tusks. Hence it was the image of him who fell a victim to jealousy.
2. The prophet being returned towards the northern gate, where he had seen the image of jealousy, Eze 8:14, there saw the women lamenting for Tammuz. Now Tammuz, all agree, signifies Adonis; it was that therefore which was called the image of jealousy.
3. The Scripture often gives to the heathen idols names of degradation; as Baal-zebub, god of flies; Baal-zebul; god of dung.
It is likely that it was Adonis who is called The dead, Lev 19:27, Lev 19:28; Deu 14:9, because he was worshipped as one dead. And the women represented as worshipping him were probably adulteresses, and had suffered through the jealousy of their husbands. And this worship of the image of jealousy provoked God to jealousy, to destroy this bad people.
Albert Barnes: Notes on the Bible - 1834
8:3: In the visions of God - Ezekiel was not transported "in the body," but rapt "in spirit," while he still sat amidst the elders of Judah.
The inner gate - Or, the gate of the inner court. This gate, leading from the outer to the inner court (the court of the priests), is called Eze 8:5 "the gate of the altar," because it was from this side that the priests approached the brass altar. The prophet is on the "outside" of this gate, so that the "image of jealousy" was set up in the outer or people's court over against the northern entrance to the priest's court. This image was the image of a false god provoking Yahweh to "jealousy" Deu 32:16, Deu 32:21; Kg1 14:22. It may be doubted whether the scenes described in this chapter are intended to represent what actually occurred. They may be ideal pictures to indicate the idolatrous corruption of priests and people. And this is in accordance with the symbolic character of the number "four;" the four idolatries representing the idolatries in all the four quarters of the world. The false gods of pagandom are brought into the temple in order that they may be detected and exposed by being brought face to face with the God of Rev_elation. Still history proves that the ideal picture was supported by actual facts which had occurred and were occurring.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: he put: Eze 2:9; Dan 5:5, Dan 10:10, Dan 10:18
the spirit: Eze 3:14, Eze 11:1, Eze 11:24, Eze 40:2; Kg1 18:12; Kg2 2:16; Act 8:39; Co2 12:2-4; Rev 1:10-20, Rev 4:2-11
to the door: Eze 8:5; Kg2 16:14
the image: Eze 5:11, Eze 7:20; Kg2 21:7; Jer 7:30, Jer 32:34
provoketh: Exo 20:5, Exo 34:14; Deu 4:24, Deu 5:9, Deu 6:15, Deu 32:16, Deu 32:21; Jos 24:19; Psa 78:58; Co1 10:21, Co1 10:22
Geneva 1599
8:3 And he put forth the form of an hand, and took me by a lock of my head; and the spirit lifted me up between the earth and the heaven, and brought me in the (d) visions of God to Jerusalem, to the door of the inner (e) gate that looketh toward the north; where [was] the seat of the image of (f) jealousy, which provoketh to jealousy.
(d) Meaning that he was thus carried in spirit, and not in body.
(e) Which was the porch or the court where the people assembled.
(f) So called, because it provoked God's indignation, which was the idol of Baal.
John Gill
8:3 And he put forth the form of an hand,.... That is, he that appeared in the likeness of a man, and with so much glory and splendour, out of the midst of the fire and brightness which were about him, put forth the form of a hand, that looked like a man's hand; for this appearance was not real, only visionary; and this seems to design the Spirit of God sent forth by Christ, sometimes called the finger of God, Lk 11:20; as appears by what follows:
and took me by a lock of mine head; without hurting him, showing his power over him; and by this means raising him from his seat, as it seemed to the prophet:
and the spirit lifted me up between the earth and heaven; took him off of his seat, and out of his house, lifted him up in the air, and carried him through it, as he thought; for this was not real and local; in like manner as the spirit caught away Philip, Acts 8:39; but in vision, as follows:
and brought me in the visions of God to Jerusalem; so it was represented to him in a true vision, which was of God, and not of Satan, that he was carried from Chaldea to Jerusalem; not that he really was, for he was still in Chaldea; and here in vision was he brought again, and found himself to be when that vision was over, Ezek 11:24; but things so appeared to him, as if he was actually brought to Jerusalem by the power of the Spirit of God:
to the door of the inner gate: not of Jerusalem, but the temple, or rather the court, the inner court; see Ezek 10:3; and so it should be rendered "to the door of the gate of the inner court" (s); and thus it is explained by Jarchi, Kimchi, and Ben Melech:
that looketh toward the north; for there were gates on every side:
where was the seat of the image of jealousy, which provoketh to jealousy; some graven image, perhaps the image of Baal; so called, because it provoked the Lord to jealousy, Deut 32:21. Gussetius (t) suggests, that "Semel", here may be the same with Semele; who, in the opinion of the Heathens, made Juno jealous.
(s) "ad ostium portae interioris, sub. atrii", Pagninus, Vatablus, Piscator. (t) Ebr. Comment. p. 903.
John Wesley
8:3 And - This, and all the passages to the end of the 16th verse, was done in vision only. Inner gate - To the door of the gate of the inner court. The north - The temple courts had four gates towards the four quarters, and this was the north gate, which opened into the great court where Ahaz had set up his Damascen altar, and where the idols were set up. The image - Baal, which Manasseh had set up, Josiah had destroyed, but succeeding kings had again set it up. Jealousy - Because it was so notorious an affront to God, who had married Israel to himself.
Robert Jamieson, A. R. Fausset and David Brown
8:3 Instead of prompting him to address directly the elders before him, the Spirit carried him away in vision (not in person bodily) to the temple at Jerusalem; he proceeds to report to them what he witnessed: his message thus falls into two parts: (1) The abominations reported in Eze. 8:1-18. (2) The dealings of judgment and mercy to be adopted towards the impenitent and penitent Israelites respectively (Eze. 9:1-11:25). The exiles looked hopefully towards Jerusalem and, so far from believing things there to be on the verge of ruin, expected a return in peace; while those left in Jerusalem eyed the exiles with contempt, as if cast away from the Lord, whereas they themselves were near God and ensured in the possessions of the land (Ezek 11:15). Hence the vision here of what affected those in Jerusalem immediately was a seasonable communication to the exiles away from it.
door of the inner gate--facing the north, the direction in which he came from Chebar, called the "altar-gate" (Ezek 8:5); it opened into the inner court, wherein stood the altar of burnt offering; the inner court (3Kings 6:36) was that of the priests; the outer court (Ezek 10:5), that of the people, where they assembled.
seat--the pedestal of the image.
image of jealousy--Astarte, or Asheera (as the Hebrew for "grove" ought to be translated, 4Kings 21:3, 4Kings 21:7; 4Kings 23:4, 4Kings 23:7), set up by Manasseh as a rival to Jehovah in His temple, and arresting the attention of all worshippers as they entered; it was the Syrian Venus, worshipped with licentious rites; the "queen of heaven," wife of Phœnician Baal. HAVERNICK thinks all the scenes of idolatry in the chapter are successive portions of the festival held in honor of Tammuz or Adonis (Ezek 8:14). Probably, however, the scenes are separate proofs of Jewish idolatry, rather than restricted to one idol.
provoketh to jealousy--calleth for a visitation in wrath of the "jealous God," who will not give His honor to another (compare the second commandment, Ex 20:5). JEROME refers this verse to a statue of Baal, which Josiah had overthrown and his successors had replaced.
8:48:4: Եւ ա՛նդ էին փառք Աստուծոյ Իսրայէլի, ըստ տեսլեանն զոր տեսի ՚ի դաշտի անդ։
4 Այնտեղ էր եւ Իսրայէլի Աստծու փառքը, ճիշտ այն տեսիլքի պէս, որ տեսել էի դաշտում:
4 Ահա հոն, դաշտին մէջ տեսած տեսիլքիս պէս Իսրայէլի Աստուծոյն փառքը հո՛ն էր։
Եւ անդ էին փառք Աստուծոյ Իսրայելի, ըստ տեսլեանն զոր տեսի ի դաշտի անդ:

8:4: Եւ ա՛նդ էին փառք Աստուծոյ Իսրայէլի, ըստ տեսլեանն զոր տեսի ՚ի դաշտի անդ։
4 Այնտեղ էր եւ Իսրայէլի Աստծու փառքը, ճիշտ այն տեսիլքի պէս, որ տեսել էի դաշտում:
4 Ահա հոն, դաշտին մէջ տեսած տեսիլքիս պէս Իսրայէլի Աստուծոյն փառքը հո՛ն էր։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 И вот, там была слава Бога Израилева, подобная той, какую я видел на поле.
8:4 καὶ και and; even ἰδοὺ ιδου see!; here I am ἐκεῖ εκει there ἦν ειμι be δόξα δοξα glory κυρίου κυριος lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by τὴν ο the ὅρασιν ορασις appearance; vision ἣν ος who; what εἶδον οραω view; see ἐν εν in τῷ ο the πεδίῳ πεδιον plain
8:4 וְ wᵊ וְ and הִ֨נֵּה־ hˌinnē- הִנֵּה behold שָׁ֔ם šˈām שָׁם there כְּבֹ֖וד kᵊvˌôḏ כָּבֹוד weight אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as † הַ the מַּרְאֶ֕ה mmarʔˈeh מַרְאֶה sight אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָאִ֖יתִי rāʔˌîṯî ראה see בַּ ba בְּ in † הַ the בִּקְעָֽה׃ bbiqʕˈā בִּקְעָה valley
8:4. et ecce ibi gloria Dei Israhel secundum visionem quam videram in campoAnd behold the glory of the God of Israel was there, according to the vision which I had seen in the plain.
4. And, behold, the glory of the God of Israel was there, according to the appearance that I saw in the plain.
8:4. And behold, the glory of the God of Israel was there, in accord with the vision that I had seen in the plain.
8:4. And, behold, the glory of the God of Israel [was] there, according to the vision that I saw in the plain.
And, behold, the glory of the God of Israel [was] there, according to the vision that I saw in the plain:

8:4 И вот, там была слава Бога Израилева, подобная той, какую я видел на поле.
8:4
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐκεῖ εκει there
ἦν ειμι be
δόξα δοξα glory
κυρίου κυριος lord; master
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
τὴν ο the
ὅρασιν ορασις appearance; vision
ἣν ος who; what
εἶδον οραω view; see
ἐν εν in
τῷ ο the
πεδίῳ πεδιον plain
8:4
וְ wᵊ וְ and
הִ֨נֵּה־ hˌinnē- הִנֵּה behold
שָׁ֔ם šˈām שָׁם there
כְּבֹ֖וד kᵊvˌôḏ כָּבֹוד weight
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כַּ ka כְּ as
הַ the
מַּרְאֶ֕ה mmarʔˈeh מַרְאֶה sight
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָאִ֖יתִי rāʔˌîṯî ראה see
בַּ ba בְּ in
הַ the
בִּקְעָֽה׃ bbiqʕˈā בִּקְעָה valley
8:4. et ecce ibi gloria Dei Israhel secundum visionem quam videram in campo
And behold the glory of the God of Israel was there, according to the vision which I had seen in the plain.
8:4. And behold, the glory of the God of Israel was there, in accord with the vision that I had seen in the plain.
8:4. And, behold, the glory of the God of Israel [was] there, according to the vision that I saw in the plain.
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
4. В храме пророк находит Славу Господню в том самом виде, в каком он видел ее на поле, т. е. в окрестностях Тел-Авива (III:24), что могло быть знаком или того, что Слава Господня (Бог) всегда присутствовала во храме таким же образом, каким она явилась у Тел-Авива и на Ховаре, или того, что Бог пришел теперь во храм этим особенным (потрясающим и страшным) образом для какой-либо цели, подобной и не менее важной, как в тех двух случаях явления славы; такою целью явления здесь славы Божией был суд Божий над Иерусалимом, производство которого и описывается в VIII-XI гл. и возвещение которого было главной целью призвания к пророчеству Иезекииля. “Там” не в узком смысле места, где стоял Иезекииль во храме у северных внутренних ворот, а в широком смысле - в храме. В каком именно пункте обширного пространства храма стояла слава Господня, об этом говорится только в X:3: она стояла на правой, т. е. южной стороне храма, а пророк на северной. Слава названа не просто “Господнею”, как везде ранее, а славою “Бога (Елогим, а не Иегова, как в II:1, должно быть потому что завет нарушен) Израипева” по противоположности с чужим божеством, идол которого был в храме.
Adam Clarke: Commentary on the Bible - 1831
8:4: The vision that I saw in the plain - see the note on Eze 3:23 (note); see also Eze 1:3 (note).
Albert Barnes: Notes on the Bible - 1834
8:4: The glory of the Lord having departed from His seat between the cherubims in the holy of holies (see Eze 9:3) rests in the threshold of the temple, to execute vengeance before it quits the house altogether Eze 10:18. The "there" in the inner court, which was "full of the brightness of the Lord'S glory" Eze 10:4, and at the gate of which Ezekiel stands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: Eze 1:26-28, Eze 3:22, Eze 3:23, Eze 9:3, Eze 10:1-4, Eze 11:22, Eze 11:23, Eze 43:2-4; Exo 25:22, Exo 40:34, Exo 40:35; Co2 3:18, Co2 4:4-6; Heb 1:3
Geneva 1599
8:4 And, behold, the glory of the God of Israel [was] there, according to the vision that I saw (g) in the plain.
(g) Read (Ezek 3:22).
John Gill
8:4 And, behold, the glory of the God of Israel was there,.... In the temple, between the cherubim, where the Shechinah or the glory of the divine Majesty dwelt; for as yet he had not removed, though provoked to it, and as he afterwards did; or he was here to destroy the idols, and both city and temple, for the idolatry of the people; or this is here mentioned, to show the baseness and wickedness of the people, that they should place an idol where the Lord himself was:
according to the vision that I saw in the plain; it was the same glorious Person he saw in the temple whom he had before seen in the plain, Ezek 3:22; and that was the same he had seen in the vision by the river Chebar, Ezek 1:3.
Robert Jamieson, A. R. Fausset and David Brown
8:4 The Shekinah cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like that which Ezekiel saw "in the plain" (Ezek 3:22-23); not till Ezek 10:4, Ezek 10:18 did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance.
8:58:5: Եւ ասէ ցիս. Որդի մարդոյ՝ հայեա՛ց աչօք քովք ՚ի կողմն հիւսւսոյ։ Համբարձի՛ զաչս իմ ՚ի կողմն հիւսւսոյ, եւ ահա ՚ի հիւսւսոյ կողմանէ ՚ի վերայ դրան սեղանոյն ուր կա՛յր պատկերն Նախանձու ՚ի մուտս դրանն որ հայէ՛ր ընդ արեւելս[12394]։ [12394] ՚Ի բազումս պակասի. Հիւսւսոյ. համբարձի զաչս իմ ՚ի կողմն հիւսւսոյ. եւ ահա։
5 Եւ ասաց ինձ. «Մարդո՛ւ որդի, նայի՛ր աչքերովդ դէպի հիւսիս»: Աչքերս բարձրացրի դէպի հիւսիս, եւ ահա հիւսիսային կողմում, խորանի դռան վերեւում, մուտքի մօտ, որ դէպի արեւելք էր նայում, կար նախանձի կուռքը:
5 Այն ատեն ինծի ըսաւ. «Որդի՛ մարդոյ, հիմա քու աչքերդ դէպի հիւսիս վերցուր»։ Երբ աչքերս դէպի հիւսիս վերցուցի, ահա սեղանին դրանը մուտքին հիւսիսային կողմը այս Նախանձի կուռքը տեսայ։
Եւ ասէ ցիս. Որդի մարդոյ, հայեաց աչօք քովք ի կողմն հիւսիսոյ: Համբարձի զաչս իմ ի կողմն հիւսիսոյ, եւ ահա ի հիւսիսոյ կողմանէ [134]ի վերայ դրան սեղանոյն կայր պատկերն Նախանձու ի մուտս դրանն [135]որ հայէր ընդ արեւելս:

8:5: Եւ ասէ ցիս. Որդի մարդոյ՝ հայեա՛ց աչօք քովք ՚ի կողմն հիւսւսոյ։ Համբարձի՛ զաչս իմ ՚ի կողմն հիւսւսոյ, եւ ահա ՚ի հիւսւսոյ կողմանէ ՚ի վերայ դրան սեղանոյն ուր կա՛յր պատկերն Նախանձու ՚ի մուտս դրանն որ հայէ՛ր ընդ արեւելս[12394]։
[12394] ՚Ի բազումս պակասի. Հիւսւսոյ. համբարձի զաչս իմ ՚ի կողմն հիւսւսոյ. եւ ահա։
5 Եւ ասաց ինձ. «Մարդո՛ւ որդի, նայի՛ր աչքերովդ դէպի հիւսիս»: Աչքերս բարձրացրի դէպի հիւսիս, եւ ահա հիւսիսային կողմում, խորանի դռան վերեւում, մուտքի մօտ, որ դէպի արեւելք էր նայում, կար նախանձի կուռքը:
5 Այն ատեն ինծի ըսաւ. «Որդի՛ մարդոյ, հիմա քու աչքերդ դէպի հիւսիս վերցուր»։ Երբ աչքերս դէպի հիւսիս վերցուցի, ահա սեղանին դրանը մուտքին հիւսիսային կողմը այս Նախանձի կուռքը տեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 И сказал мне: сын человеческий! подними глаза твои к северу. И я поднял глаза мои к северу, и вот, с северной стороны у ворот жертвенника тот идол ревности при входе.
8:5 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἀνάβλεψον αναβλεπω look up; see again τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even ἀνέβλεψα αναβλεπω look up; see again τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even ἰδοὺ ιδου see!; here I am ἀπὸ απο from; away βορρᾶ βορρας north wind ἐπὶ επι in; on τὴν ο the πύλην πυλη gate τὴν ο the πρὸς προς to; toward ἀνατολάς ανατολη springing up; east
8:5 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind שָׂא־ śā- נשׂא lift נָ֥א nˌā נָא yeah עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way צָפֹ֑ונָה ṣāfˈônā צָפֹון north וָ wā וְ and אֶשָּׂ֤א ʔeśśˈā נשׂא lift עֵינַי֙ ʕênˌay עַיִן eye דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way צָפֹ֔ונָה ṣāfˈônā צָפֹון north וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold מִ mi מִן from צָּפֹון֙ ṣṣāfôn צָפֹון north לְ lᵊ לְ to שַׁ֣עַר šˈaʕar שַׁעַר gate הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar סֵ֛מֶל sˈēmel סֶמֶל image הַ ha הַ the קִּנְאָ֥ה qqinʔˌā קִנְאָה jealousy הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בַּ ba בְּ in † הַ the בִּאָֽה׃ bbiʔˈā בִּאָה entrance
8:5. et dixit ad me fili hominis leva oculos tuos ad viam aquilonis et levavi oculos meos ad viam aquilonis et ecce ab aquilone portae altaris idolum zeli in ipso introituAnd he said to me: Son of man, lift up thy eyes towards the way of the north, and I lifted up my eyes towards the way of the north: and behold on the north side of the gate of the altar the idol of jealousy in the very entry.
5. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward of the gate of the altar this image of jealousy in the entry.
8:5. And he said to me: “Son of man, lift up your eyes to the way of the north.” And I lifted up my eyes to the way of the north. And behold, from the north of the gate of the altar was the idol of rivalry, at the same entrance.
8:5. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry:

8:5 И сказал мне: сын человеческий! подними глаза твои к северу. И я поднял глаза мои к северу, и вот, с северной стороны у ворот жертвенника тот идол ревности при входе.
8:5
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
ἀνάβλεψον αναβλεπω look up; see again
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
πρὸς προς to; toward
βορρᾶν βορρας north wind
καὶ και and; even
ἀνέβλεψα αναβλεπω look up; see again
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
μου μου of me; mine
πρὸς προς to; toward
βορρᾶν βορρας north wind
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀπὸ απο from; away
βορρᾶ βορρας north wind
ἐπὶ επι in; on
τὴν ο the
πύλην πυλη gate
τὴν ο the
πρὸς προς to; toward
ἀνατολάς ανατολη springing up; east
8:5
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
שָׂא־ śā- נשׂא lift
נָ֥א nˌā נָא yeah
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
צָפֹ֑ונָה ṣāfˈônā צָפֹון north
וָ וְ and
אֶשָּׂ֤א ʔeśśˈā נשׂא lift
עֵינַי֙ ʕênˌay עַיִן eye
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
צָפֹ֔ונָה ṣāfˈônā צָפֹון north
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
מִ mi מִן from
צָּפֹון֙ ṣṣāfôn צָפֹון north
לְ lᵊ לְ to
שַׁ֣עַר šˈaʕar שַׁעַר gate
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
סֵ֛מֶל sˈēmel סֶמֶל image
הַ ha הַ the
קִּנְאָ֥ה qqinʔˌā קִנְאָה jealousy
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בַּ ba בְּ in
הַ the
בִּאָֽה׃ bbiʔˈā בִּאָה entrance
8:5. et dixit ad me fili hominis leva oculos tuos ad viam aquilonis et levavi oculos meos ad viam aquilonis et ecce ab aquilone portae altaris idolum zeli in ipso introitu
And he said to me: Son of man, lift up thy eyes towards the way of the north, and I lifted up my eyes towards the way of the north: and behold on the north side of the gate of the altar the idol of jealousy in the very entry.
8:5. And he said to me: “Son of man, lift up your eyes to the way of the north.” And I lifted up my eyes to the way of the north. And behold, from the north of the gate of the altar was the idol of rivalry, at the same entrance.
8:5. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. “У ворот жертвенника”. Так назывались северные внутренние ворота, может быть, потому что жертвенных животных, которых положено было закалать с северной именно стороны жертвенника (Лев I:4, 11), приходилось проводить во внутренний, священнический двор через эти именно ворота; может быть через эти ворота был и обыкновенный ход (ср. ХL:35, 37) к жертвеннику (если восточные ворота, как можно думать на основании Иез XLVI:1: и д., держались обыкновенно закрытыми, открываясь м. б. только для торжественных процессий, а южные были царским ходом). Другие объясняют название “ворота жертвенника” тем, что у тех поставлен был сдвинутый с своего - центрального места во дворе Ахазом жертвенник Соломона (4: Цар XVI:14). “Идол ревности”, находясь “с северной стороны” этих ворот у входа их, т.о. должен был стоять уже на внешнем дворе у самых северных ворот во внутренний двор, может быть потому, что это было самое людное и проходное место храма (более людное во всяком случае, чем священнический двор). LХХ немного иначе: “на север от восточных ворот у входа” (их? или обычного хода во храм? в последнем случае топографическое указание LXX не разнится от еврейского).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: lift: Jer 3:2; Zac 5:5-11
at the: Eze 8:3; Psa 48:2
Carl Friedrich Keil and Franz Delitzsch
8:5
First Abomination-Picture
Ezek 8:5. And He said to me, Son of man, lift up thine eyes now towards the north. And I lifted up my eyes towards the north, and, behold, to the north of the gate of the altar was this image of jealousy at the entrance. Ezek 8:6. And He said to me, Son of man, seest thou what they do? great abominations, which the house of Israel doeth here, that I may go far away from my sanctuary; and thou shalt yet again see greater abominations still. - As Ezekiel had taken his stand in the inner court at the entrance of the north gate, and when looking thence towards the north saw the image of jealousy to the north of the altar gate, the image must have stood on the outer side of the entrance, so that the prophet saw it as he looked through the open doorway. The altar gate is the same as the northern gate of the inner court mentioned in Ezekiel 3. But it is impossible to state with certainty how it came to be called the altar gate. Possibly from the circumstance that the sacrificial animals were taken through this gate to the altar, to be slaughtered on the northern side of the altar, according to Lev 1:4; Lev 5:11, etc. מהם, contracted from מה־הם, like מזּה from מה זה in Ex 4:2. The words "what they are doing here" do not force us to assume that at that very time they were worshipping the idol. They simply describe what was generally practised there. The setting up of the image involved the worship of it. The subject to לרחקה is not the house of Israel, but Jehovah. They perform great abominations, so that Jehovah is compelled to go to a distance from His sanctuary, i.e., to forsake it (cf. Ezek 11:23), because they make it an idol-temple.
Geneva 1599
8:5 Then said he to me, Son of man, lift up thy eyes now the way toward the north. So I lifted up my eyes the way toward the north, and behold northward at the gate of the (h) altar this image of jealousy in the entrance.
(h) That is, in the court where the people had made an altar to Baal.
John Gill
8:5 Then said he unto me, son of man,.... That is, the glorious Person described above in this vision, the glorious God of Israel, seen by the prophet in the temple, he spoke unto him, calling him son of man; a name by which he often goes in this prophecy:
lift up thine eyes now toward the north; of the mountain of the house without the court, as Jarchi interprets it:
so I lifted up mine eyes the way toward the north: being obedient to the heavenly vision:
and behold northward at the gate of the altar; at the northern gate of the inner court, where was the altar of burnt offering, brought by Ahaz; to the north of the altar he built in imitation of that at Damascus, 4Kings 16:10; and here stood
this image of jealousy in the entry; or the image of this jealousy; the image before mentioned, which provoked the Lord to jealousy; this stood at the entry of the northern gate, which led into the inner court, and to the altar.
John Wesley
8:5 Northward - Ahaz had removed it from the middle of the court and set it near this north gate, to which it gave name. Entry - In the very passage to the temple, to affront the worship of God.
Robert Jamieson, A. R. Fausset and David Brown
8:5 gate of . . . altar--the principal avenue to the altar of burnt offering; as to the northern position, see 4Kings 16:14. Ahaz had removed the brazen altar from the front of the Lord's house to the north of the altar which he had himself erected. The locality of the idol before God's own altar enhances the heinousness of the sin.
8:68:6: Եւ ասէ ցիս. Որդի մարդոյ՝ տեսանե՞ս զի՛նչ գործեն դոքա աստ անօրէնութիւն մեծ տունդ Իսրայէլի, հեռանա՛լ ՚ի սրբութեանց իմոց. դարձեալ եւս մեծամեծս քան զայս տեսցես անօրէնութիւնս[12395]։ [12395] Ոմանք. Աստ անիրաւութիւն տունդ Իսրայէլի... քան զայդ տեսցես։
6 Եւ ասաց ինձ. «Մարդո՛ւ որդի, տեսնո՞ւմ ես, թէ ի՛նչ մեծ անօրէնութիւններ է գործում այստեղ Իսրայէլի այդ տունը, որպէսզի հեռանամ իմ սրբավայրերից: Սրանցից է՛լ աւելի մեծ անօրէնութիւններ դարձեալ կը տեսնես»:
6 Այն ատեն ինծի ըսաւ. «Որդի՛ մարդոյ, կը տեսնե՞ս այն մեծ պղծութիւնները, որոնք Իսրայէլի տունը հոս կ’ընէ, որպէս զի ես իմ սրբարանէս հեռանամ։ Բայց նորէն դարձիր ու աւելի մեծ պղծութիւններ պիտի տեսնես»։
Եւ ասէ ցիս. Որդի մարդոյ, տեսանե՞ս զինչ գործեն դոքա աստ, անօրէնութիւն [136]մեծ տունդ Իսրայելի, հեռանալ ի սրբութեանց իմոց. դարձեալ` եւս մեծամեծս քան զայս տեսցես անօրէնութիւնս:

8:6: Եւ ասէ ցիս. Որդի մարդոյ՝ տեսանե՞ս զի՛նչ գործեն դոքա աստ անօրէնութիւն մեծ տունդ Իսրայէլի, հեռանա՛լ ՚ի սրբութեանց իմոց. դարձեալ եւս մեծամեծս քան զայս տեսցես անօրէնութիւնս[12395]։
[12395] Ոմանք. Աստ անիրաւութիւն տունդ Իսրայէլի... քան զայդ տեսցես։
6 Եւ ասաց ինձ. «Մարդո՛ւ որդի, տեսնո՞ւմ ես, թէ ի՛նչ մեծ անօրէնութիւններ է գործում այստեղ Իսրայէլի այդ տունը, որպէսզի հեռանամ իմ սրբավայրերից: Սրանցից է՛լ աւելի մեծ անօրէնութիւններ դարձեալ կը տեսնես»:
6 Այն ատեն ինծի ըսաւ. «Որդի՛ մարդոյ, կը տեսնե՞ս այն մեծ պղծութիւնները, որոնք Իսրայէլի տունը հոս կ’ընէ, որպէս զի ես իմ սրբարանէս հեռանամ։ Բայց նորէն դարձիր ու աւելի մեծ պղծութիւններ պիտի տեսնես»։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 И сказал Он мне: сын человеческий! видишь ли ты, что они делают? великие мерзости, какие делает дом Израилев здесь, чтобы Я удалился от святилища Моего? но обратись, и ты увидишь еще б{о}льшие мерзости.
8:6 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἑώρακας οραω view; see τί τις.1 who?; what? οὗτοι ουτος this; he ποιοῦσιν ποιεω do; make ἀνομίας ανομια lawlessness μεγάλας μεγας great; loud ποιοῦσιν ποιεω do; make ὧδε ωδε here τοῦ ο the ἀπέχεσθαι απεχομαι abstain ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy μου μου of me; mine καὶ και and; even ἔτι ετι yet; still ὄψει οραω view; see ἀνομίας ανομια lawlessness μείζονας μεγας great; loud
8:6 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind הֲ hᵃ הֲ [interrogative] רֹאֶ֥ה rōʔˌeh ראה see אַתָּ֖ה ʔattˌā אַתָּה you מָ֣המ *mˈā מָה what הֵ֣םהם *hˈēm הֵם they עֹשִׂ֑ים ʕōśˈîm עשׂה make תֹּועֵבֹ֨ות tôʕēvˌôṯ תֹּועֵבָה abomination גְּדֹלֹ֜ות gᵊḏōlˈôṯ גָּדֹול great אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵ֣ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel עֹשִׂ֣ים ʕōśˈîm עשׂה make פֹּ֗ה pˈō פֹּה here לְ lᵊ לְ to רָֽחֳקָה֙ rˈoḥᵒqā רחק be far מֵ mē מִן from עַ֣ל ʕˈal עַל upon מִקְדָּשִׁ֔י miqdāšˈî מִקְדָּשׁ sanctuary וְ wᵊ וְ and עֹוד֙ ʕôḏ עֹוד duration תָּשׁ֣וּב tāšˈûv שׁוב return תִּרְאֶ֔ה tirʔˈeh ראה see תֹּועֵבֹ֖ות tôʕēvˌôṯ תֹּועֵבָה abomination גְּדֹלֹֽות׃ ס gᵊḏōlˈôṯ . s גָּדֹול great
8:6. et dixit ad me fili hominis putasne vides tu quid isti faciant abominationes magnas quas domus Israhel facit hic ut procul recedam a sanctuario meo et adhuc conversus videbis abominationes maioresAnd he said to me: Son of man, dost thou see, thinkest thou, what these are doing, the great abominations that the house of Israel committeth here, that I should depart far off from my sanctuary? and turn thee yet again and thou shalt see greater abominations.
6. And he said unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel do commit here, that I should go far off from my sanctuary? but thou shalt again see yet other great abominations.
8:6. And he said to me: “Son of man, you see what these ones are doing, the great abominations that the house of Israel is committing here. Do you not think, then, that I should withdraw far away from my own sanctuary? But if you turn again, you will see even greater abominations.”
8:6. He said furthermore unto me, Son of man, seest thou what they do? [even] the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, [and] thou shalt see greater abominations.
He said furthermore unto me, Son of man, seest thou what they do? [even] the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, [and] thou shalt see greater abominations:

8:6 И сказал Он мне: сын человеческий! видишь ли ты, что они делают? великие мерзости, какие делает дом Израилев здесь, чтобы Я удалился от святилища Моего? но обратись, и ты увидишь еще б{о}льшие мерзости.
8:6
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
ἑώρακας οραω view; see
τί τις.1 who?; what?
οὗτοι ουτος this; he
ποιοῦσιν ποιεω do; make
ἀνομίας ανομια lawlessness
μεγάλας μεγας great; loud
ποιοῦσιν ποιεω do; make
ὧδε ωδε here
τοῦ ο the
ἀπέχεσθαι απεχομαι abstain
ἀπὸ απο from; away
τῶν ο the
ἁγίων αγιος holy
μου μου of me; mine
καὶ και and; even
ἔτι ετι yet; still
ὄψει οραω view; see
ἀνομίας ανομια lawlessness
μείζονας μεγας great; loud
8:6
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
הֲ hᵃ הֲ [interrogative]
רֹאֶ֥ה rōʔˌeh ראה see
אַתָּ֖ה ʔattˌā אַתָּה you
מָ֣המ
*mˈā מָה what
הֵ֣םהם
*hˈēm הֵם they
עֹשִׂ֑ים ʕōśˈîm עשׂה make
תֹּועֵבֹ֨ות tôʕēvˌôṯ תֹּועֵבָה abomination
גְּדֹלֹ֜ות gᵊḏōlˈôṯ גָּדֹול great
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵ֣ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹשִׂ֣ים ʕōśˈîm עשׂה make
פֹּ֗ה pˈō פֹּה here
לְ lᵊ לְ to
רָֽחֳקָה֙ rˈoḥᵒqā רחק be far
מֵ מִן from
עַ֣ל ʕˈal עַל upon
מִקְדָּשִׁ֔י miqdāšˈî מִקְדָּשׁ sanctuary
וְ wᵊ וְ and
עֹוד֙ ʕôḏ עֹוד duration
תָּשׁ֣וּב tāšˈûv שׁוב return
תִּרְאֶ֔ה tirʔˈeh ראה see
תֹּועֵבֹ֖ות tôʕēvˌôṯ תֹּועֵבָה abomination
גְּדֹלֹֽות׃ ס gᵊḏōlˈôṯ . s גָּדֹול great
8:6. et dixit ad me fili hominis putasne vides tu quid isti faciant abominationes magnas quas domus Israhel facit hic ut procul recedam a sanctuario meo et adhuc conversus videbis abominationes maiores
And he said to me: Son of man, dost thou see, thinkest thou, what these are doing, the great abominations that the house of Israel committeth here, that I should depart far off from my sanctuary? and turn thee yet again and thou shalt see greater abominations.
8:6. And he said to me: “Son of man, you see what these ones are doing, the great abominations that the house of Israel is committing here. Do you not think, then, that I should withdraw far away from my own sanctuary? But if you turn again, you will see even greater abominations.”
8:6. He said furthermore unto me, Son of man, seest thou what they do? [even] the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, [and] thou shalt see greater abominations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. “Чтобы Я удалился от святилища Моего”. Ненамеренное последствие представляется с некоторой горькой иронией, как намеренное. Наперед объясняется пророку то, что он увидит в XI:23. Но LХХ подразумевают подлежащим к этому безличному в евр. тексте предложению “дом Израилев”: “еже удалятися от святынь Моих”. - “Увидишь еще большие мерзости”. Трудно понять, почему описанное далее (ст. 7-12) идолослужение было хуже первого, особенно если первое было безнравственным культом Астарты; должно быть по участникам его, от которых, как лучших людей в Израиле, меньше всего можно было ожидать измены вере. Ср. ниже объясн. к ст. 13. Может быть, выражение и просто риторический оборот.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: seest: Eze 8:12, Eze 8:17; Jer 3:6, Jer 7:17
even: Eze 8:9, Eze 8:17, Eze 5:11, Eze 7:20-22, Eze 23:38, Eze 23:39; Kg2 23:4-6; Pro 5:14; Jer 7:30, Jer 23:11; Jer 32:34
that I: Eze 10:19, Eze 11:22; Deu 31:16-18; Ch2 36:14-17; Psa 78:60; Jer 26:6; Lam 2:6, Lam 2:7
greater: Eze 8:11, Eze 8:14, Eze 8:16
Geneva 1599
8:6 He said furthermore to me, Son of man, seest thou what they do? [even] the great abominations that the house of Israel committeth here, that I should withdraw from (i) my sanctuary? but turn thee yet again, [and] thou shalt see greater abominations.
(i) For God will not be where the idols are.
John Gill
8:6 He said furthermore unto me, son of man,.... He continued his speech to the prophet, saying
seest thou what they do? the idolatrous Jews, who had set up a graven image at the northern gate of the court, where the altar was, and were sacrificing to it:
even the great abominations that the house of Israel committeth here; for to set up an idol where he was, and an altar by his altar, and to sacrifice to Baal, and not to him, or to Baal along with him, or besides him, or to any other idol, were very abominable to the Lord: even to such a degree,
that I should go far from my sanctuary? be obliged to leave it, not being able to bear such abominable idolatries: or, "that they should go far from my sanctuary" (u); depart from the true worship and service of it, and fall into idolatry:
but turn thee yet again; from the north to the south it may be; however, to some other part of the temple:
and thou shalt see greater abominations; or, "great abominations" (w); for there is no necessity of rendering it "greater": but the meaning is, that he should see other great abominations besides what he had seen, than which there could not be anything well greater.
(u) "ut longius recedant, vel abeant, sub. Israelitae a sauctuario meo", Vatablus; and to this sense are the Septuagint, Syriac, and Arabic versions; "ad longe recedendum", Cocceius. (w) "abominationes magnas", Pagninus, Montanus, Calvin, Piscator, Cocceius. Starckius.
John Wesley
8:6 They - The generality of the Jews. Great abominations - The notorious idolatries. Here - In this court, in view of my temple. Far off - Not that they designed this, but no other could be expected.
Robert Jamieson, A. R. Fausset and David Brown
8:6 that I should go far off from my sanctuary--"that I should (be compelled by their sin to) go far off from my sanctuary"-- (Ezek 10:18); the sure precursor of its destruction.
8:78:7: Եւ եմո՛յծ զիս առաջի դրաց սրահին. եւ տեսի եւ ահա ծա՛կ մի յորմն։
7 Եւ ինձ տարաւ գաւթի դռների առաջ. ահա պատի մէջ մի ծակ տեսայ:
7 Զիս գաւիթին դուռը տարաւ ու տեսայ որ պատին վրայ ծակ մը կար։
Եւ եմոյծ զիս առաջի դրաց [137]սրահին, եւ տեսի, եւ ահա ծակ մի յորմն:

8:7: Եւ եմո՛յծ զիս առաջի դրաց սրահին. եւ տեսի եւ ահա ծա՛կ մի յորմն։
7 Եւ ինձ տարաւ գաւթի դռների առաջ. ահա պատի մէջ մի ծակ տեսայ:
7 Զիս գաւիթին դուռը տարաւ ու տեսայ որ պատին վրայ ծակ մը կար։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 И привел меня ко входу во двор, и я взглянул, и вот в стене скважина.
8:7 καὶ και and; even εἰσήγαγέν εισαγω lead in; bring in με με me ἐπὶ επι in; on τὰ ο the πρόθυρα προθυρον the αὐλῆς αυλη courtyard; fold
8:7 וַ wa וְ and יָּבֵ֥א yyāvˌē בוא come אֹתִ֖י ʔōṯˌî אֵת [object marker] אֶל־ ʔel- אֶל to פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הֶֽ hˈe הַ the חָצֵ֑ר ḥāṣˈēr חָצֵר court וָ wā וְ and אֶרְאֶ֕ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold חֹר־ ḥōr- חֹר hole אֶחָ֖ד ʔeḥˌāḏ אֶחָד one בַּ ba בְּ in † הַ the קִּֽיר׃ qqˈîr קִיר wall
8:7. et introduxit me ad ostium atrii et vidi et ecce foramen unum in parieteAnd he brought me in to the door of the court: and I saw, and behold a hole in the wall.
7. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
8:7. And he led me in by the door of the atrium. And I saw, and behold, there was an opening in the wall.
8:7. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
And he brought me to the door of the court; and when I looked, behold a hole in the wall:

8:7 И привел меня ко входу во двор, и я взглянул, и вот в стене скважина.
8:7
καὶ και and; even
εἰσήγαγέν εισαγω lead in; bring in
με με me
ἐπὶ επι in; on
τὰ ο the
πρόθυρα προθυρον the
αὐλῆς αυλη courtyard; fold
8:7
וַ wa וְ and
יָּבֵ֥א yyāvˌē בוא come
אֹתִ֖י ʔōṯˌî אֵת [object marker]
אֶל־ ʔel- אֶל to
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הֶֽ hˈe הַ the
חָצֵ֑ר ḥāṣˈēr חָצֵר court
וָ וְ and
אֶרְאֶ֕ה ʔerʔˈeh ראה see
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
חֹר־ ḥōr- חֹר hole
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
בַּ ba בְּ in
הַ the
קִּֽיר׃ qqˈîr קִיר wall
8:7. et introduxit me ad ostium atrii et vidi et ecce foramen unum in pariete
And he brought me in to the door of the court: and I saw, and behold a hole in the wall.
8:7. And he led me in by the door of the atrium. And I saw, and behold, there was an opening in the wall.
8:7. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ 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
7-9. “И привел меня”. Намеренное опущение подлежащего, как в II:1: (см. там) и здесь ст. 3, 5, 6. Ср. объясн. IX:4. “Ко входу во двор”, т. е. во двор вообще, в храмовой двор, но или из города, с площади, или с внутреннего двора во внешний у внутренних северных ворот, через пролет только которых пророк был проведен; в первом случае упоминаемая далее стена была внешняя стена храма, во втором - перегородка внутреннего двора. В этой стене пророк видит скважину и, как видно из дальнейшего, не случайную и не малую дыру или щель, а настолько большое углубление, что в него, немного расширенное, (согнувшись) мог пройти человек и достигнуть потайной двери в дальнейшей глубине стены. Пророк, может быть, был бы в состоянии через скважину и в первоначальном ее виде пробраться до потайной двери и через нее войти в комнату, как по-видимому вошли в комнату находившиеся в ней люди, но Бог велит пророку расширить углубление в стене, разобрав часть кирпича в ней (“прокопай стену”), чтобы обнаружить скрытую дверь и этим выдать тайну посетителей комнаты. Комната, в которую вела эта дверь, очевидно находилась в храмовой стене, занимая может быть лишь толщину ее; а так как пророк стоял вблизи одних из храмовых ворот, то при этом описании уму пророка предносилась вероятно одна из целого ряда комнат, находившихся в громадных сооружениях каждых из храмовых ворот и по крайней мере в храме Иезекиилевом отличавшихся значительной величиной (XL:44). Комната самым характером устройства своего - тайным ходом - указывала на свое назначение - служить для каких-то таинственных религиозных собраний, с которыми нужно старательно (из ревнивого охранения тайны или от невольного стыда перед очевидною бессмысленностью совершаемых обрядов) прятаться от непосвященных, т. е. очевидно служила для мистерий (Бертолет).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And he brought me to the door of the court; and when I looked, behold a hole in the wall. 8 Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. 9 And he said unto me, Go in, and behold the wicked abominations that they do here. 10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. 11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. 12 Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth.
We have here a further discovery of the abominations that were committed at Jerusalem, and within the confines of the temple, too. Now observe,
I. How this discovery is made. God, in vision, brought Ezekiel to the door of the court, the outer court, along the sides of which the priests' lodgings were. God could have introduced him at first into the chambers of imagery, but he brings him to them by degrees, partly to employ his own industry in searching out these mysteries of iniquity, and partly to make him sensible with what care and caution those idolaters concealed their idolatries. Before the priests' apartments they had run up a wall, to make them the more private, that they might not lie open to the observation of those who passed by--a shrewd sign that they did something which they had reason to be ashamed of. He that doth evil hates the light. They were not willing that those who saw them in God's house should see them in their own, lest they should see them contradict themselves and undo in private what they did in public. But, behold, a hole in the wall, (v. 7), a spy-hole, by which you might see that which would give cause to suspect them. When hypocrites screen themselves behind the wall of an external profession, and with it think to conceal their wickedness from the eye of the world and carry on their designs the more successfully, it is hard for them to manage it with so much art by that there is some hole or other left in the wall, something that betrays them, to those who look diligently, not to be what they pretend to be. The ass's ears in the fable appeared from under the lion's skin. This hole in the wall Ezekiel made wider, and behold a door, v. 8. This door he goes in by into the treasury, or some of the apartments of the priests, and sees the wicked abominations that they do there, v. 9. Note, Those that would discover the mystery of iniquity in others, or in themselves, must accomplish a diligent search; for Satan has his wiles, and depths, and devices, which we should not be ignorant of, and the heart is deceitful above all things; in the examining of it therefore we are concerned to be very strict.
II. What the discovery is. It is a very melancholy one. 1. He sees a chamber set round with idolatrous pictures (v. 10): All the idols of the house of Israel, which they had borrowed from the neighbouring nations, were portrayed upon the wall round about, even the vilest of them, the forms of creeping things, which they worshipped, and beasts, even abominable ones, which are poisonous and venomous; at least they were abominable when they were worshipped. This was a sort of pantheon, a collection of all the idols together which they paid their devotions to. Though the second commandment, in the letter of it, forbids only graven images, yet painted ones are as bad and as dangerous. 2. He sees this chamber filled with idolatrous worshippers (v. 11): There were seventy men of the elders of Israel offering incense to these painted idols. Here was a great number of idolaters strengthening one another's hands in this wickedness; though it was in a private chamber, and the meeting industriously concealed, yet here were seventy men engaged in it. I doubt these elders were many more than those in Babylon that sat before the prophet in his house, v. 1. They were seventy men, the number of the great Sanhedrim, or chief council of the nation, and, we have reason to fear, the same men; for they were the ancients of the house of Israel, not only in age, but in office, who were bound, by the duty of their place, to restrain and punish idolatry and to destroy and abolish all superstitious images wherever they found them; yet these were those that did themselves worship them in private, so undermining that religion which in public they professed to own and promote only because by it they held their preferments. They had every man his censer in his hand; so fond were they of the idolatrous service that they would all be their own priests, and very prodigal they were of their perfumes in honour of these images, for a thick cloud of incense went up, that filled the room. O that the zeal of these idolaters might shame the worshippers of the true God out of their indifference to his service! The prophet took particular notice of one whom he knew, who stood in the midst of these idolaters, as chief among them, being perhaps president of the great council at this time or most forward in this wickedness. No wonder the people were corrupt when the elders were so. The sins of leaders are leading sins.
III. What the remark is that made upon it (v. 12): "Son of man, hast thou seen this? Couldst thou have imagined that there was such wickedness committed?" It is here observed concerning it, 1. That it was done in the dark; for sinful works are works of darkness. They concealed it, lest they should lose their places, or at least their credit. There is a great deal of secret wickedness in the world, which the day will declare, the day of the revelation of the righteous judgment of God. 2. That this one idolatrous chapel was but a specimen of many the like. Here they met together, to worship their images in concert, but, it should seem, they had every man the chamber of his imagery besides, a room in his own house for this purpose, in which every man gratified his own fancy with such pictures as he liked best. Idolaters had their household gods, and their family worship of them in private, which is a shame to those who call themselves Christians and yet have no church in their house, no worship of God in their family. Had they chambers of imagery, and shall not we have chambers of devotion? 3. That atheism was at the bottom of their idolatry. They worship images in the dark, the images of the gods of other nations, and they say, "Jehovah, the God of Israel, whom we should serve, seeth us not. Jehovah hath forsaken the earth, and we may worship what God we will; he regards us not." (1.) They think themselves out of God's sight: They say, The Lord seeth us not. They imagined, because the matter was carried on so closely that men could not discover it, nor did any of their neighbours suspect them to be idolaters, that therefore it was hidden from the eye of God; as if there were any darkness, or shadow of death, where the workers of iniquity may hide themselves. Note, A practical disbelief of God's omniscience is at the bottom of our treacherous departures from him; but the church argues justly, as to this very sin of idolatry (Ps. xliv. 20, 21), If we have forgotten the name of our God, and stretched forth our hand to a strange god, will not God search this out? No doubt he will. (2.) They think themselves out of God's care: "The Lord has forsaken the earth, and looks not after the affairs of it; and then we may as well worship any other god as him." Or, "He has forsaken our land, and left it to be a prey to its enemies; and therefore it is time for us to look out for some other god, to whom to commit the protection of it. Our one God cannot, or will not, deliver us; and therefore let us have many." This was a blasphemous reflection upon God, as if he had forsaken them first, else they would not have forsaken him. Note, Those are ripe indeed for ruin who have arrived at such a pitch of impudence as to lay the blame of their sins upon God himself.
Adam Clarke: Commentary on the Bible - 1831
8:7: A hole in the wall - This we find was not large enough to see what was doing within; and the prophet is directed to dig, and make it larger, Eze 8:8; and when he had done so and entered, he says: -
Albert Barnes: Notes on the Bible - 1834
8:7: The door of the court - The seer is brought to another spot. In Ezekiel's time there were various buildings on the space around the inner court which formed a court or courts, not improbably enclosed by a wall. The idolatries here were viewed as taking place in secret, and it is more in accordance with the temple arrangements to suppose that such chambers as would give room for those rites should belong to the outer than to the inner court. The seer is now outside the wall of the outer court, by the door which leads from it out of the temple-boundary. By breaking through the wall he enters into a chamber which stands in the outer court against the wall near the gate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: Kg1 7:12; Kg2 21:5
Carl Friedrich Keil and Franz Delitzsch
8:7
Second Abomination: Worship of Beasts
Ezek 8:7. And He brought me to the entrance of the court, and I saw, and behold there was a hole in the wall. Ezek 8:8. And He said to me, Son of man, break through the wall: and I broke through the wall, and behold there was a door. Ezek 8:9. And He said to me, Come and see the wicked abominations which they are doing here. Ezek 8:10. And I came and saw, and behold there were all kinds of figures of reptiles, and beasts, abominations, and all kinds of idols of the house of Israel, drawn on the wall round about. Ezek 8:11. And seventy men of the leaders of the house of Israel, with Jaazaniah the son of Shaphan standing among them, stood in front, every man with his censer in his hand; and the smell of a cloud of incense arose. Ezek 8:12. And He said to me, Seest thou, son of man, what the elders of the house of Israel do in the dark, every one in his image-chambers? For they say: Jehovah doth not see us; Jehovah hath forsaken the land. - The entrance of the court to which Ezekiel was now transported cannot be the principal entrance to the outer court towards the east (Ewald). This would be at variance with the context, as we not only find the prophet at the northern entrance in Ezek 8:3 and Ezek 8:5, but at Ezek 8:14 we find him there still. If he had been taken to the eastern gate in the meantime, this would certainly have been mentioned. As that is not the case, the reference must be to that entrance to the court which lay between the entrance-gate of the inner court (Ezek 8:3) and the northern entrance-gate to the house of Jehovah (Ezek 8:14), or northern gate of the outer court, in other words, the northern entrance into the outer court. Thus the prophet was conducted out of the inner court through its northern gate into the outer court, and placed in front of the northern gate, which led out into the open air. There he saw a hole in the wall, and on breaking through the wall, by the command of God, he saw a door, and having entered it, he saw all kinds of figures of animals engraved on the wall round about, in front of which seventy of the elders of Israel were standing and paying reverence to the images of beasts with burning incense. According to Ezek 8:12, the prophet was thereby shown what the elders of Israel did in the dark, every one in his image-chamber. From this explanation on the part of God concerning the picture shown to the prophet, it is very evident that it had no reference to any idolatrous worship practised by the elders in one or more of the cells of the outer court of the temple. For even though the objection raised by Kliefoth to this view, namely, that it cannot be proved that there were halls with recesses in the outer court, is neither valid nor correct, since the existence of such halls is placed beyond the reach of doubt by Jer 35:4; 4Kings 23:11, and 1Chron 28:12; such a supposition is decidedly precluded by the fact, that the cells and recesses at the gates cannot have been large enough to allow of seventy-one men taking part in a festive idolatrous service. The supposition that the seventy-one men were distributed in different chambers is at variance with the distinct words of the text. The prophet not only sees the seventy elders standing along with Jaazaniah, but he could not look through one door into a number of chambers at once, and see the pictures draw all round upon their walls. The assembling of the seventy elders in a secret cell by the northern gate of the outer temple to worship the idolatrous images engraved on the walls of the cell, is one feature in the visionary form given to the revelation of what the elders of the people were doing secretly throughout the whole land. To bring out more strikingly the secrecy of this idolatrous worship, the cell is so completely hidden in the wall, that the prophet is obliged to enlarge the hole by breaking through the wall before he can see the door which leads to the cell and gain a view of them and of the things it contains, and the things that are done therein.
(Note: "Because the whole is exhibited pictorially and figuratively, he says that he saw one hole in a wall, and was directed to dig through and make it larger, that he might enter as if through an open door, and see the things which he could not possibly have seen while stationed outside." - Jerome.)
And the number of the persons assembled there suggests the idea of a symbolical representation, as well as the secrecy of the cell. The seventy elders represent the whole nation; and the number is taken from Ex 24:1. and Num 11:16; Num 24:25, where Moses, by the command of God, chooses seventy of the elders to represent the whole congregation at the making of the covenant, and afterwards to support his authority. This representation of the congregation was not a permanent institution, as we may see from the fact that in Num 11 seventy other men are said to have been chosen for the purpose named. The high council, consisting of seventy members, the so-called Sanhedrim, was formed after the captivity on the basis of these Mosaic types. In the midst of the seventy was Jaazaniah the son of Shaphan, a different man therefore from the Jaazaniah mentioned in Ezek 11:1. Shaphan is probably the person mentioned as a man of distinction in 4Kings 22:3.; Jer 29:3; Jer 36:10; Jer 39:14. It is impossible to decide on what ground Jaazaniah is specially mentioned by name; but it can hardly be on account of the meaning of the name he bore, "Jehovah heard," as Hvernick supposes. It is probable that he held a prominent position among the elders of the nation, so that he is mentioned here by name as the leader of this national representation.
On the wall of the chamber round about there were drawn all kinds of figures of רמשׂ וּבהמה, reptiles and quadrupeds (see Gen 1:24). שׁקץ is in apposition not only to בּהמה, but also to רמשׂ, and therefore, as belonging to both, is not to be connected with בּהמה in the construct state. The drawing of reptiles and quadrupeds became a sheqetz, or abomination, from the fact that the pictures had been drawn for the purpose of religious worship. The following clause, "and all the idols of the house of Israel," is co-ordinate with 'כּל־תּבנית וגו. Besides the animals drawn on the walls, there were idols of other kinds in the chamber. The drawing of reptiles and quadrupeds naturally suggests the thought of the animal-worship of Egypt. We must not limit the words to this, however, since the worship of animals is met with in the nature-worship of other heathen nations, and the expression כּל־תּבנית, "all kinds of figures," as well as the clause, "all kinds of idols of the house of Israel," points to every possible form of idol-worship as spread abroad in Israel. עתר, according to the Aramaean usage, signifies suffimentum, perfume, בּחשׁך, in the dark, i.e., in secret, like בּסּתר in 2Kings 12:12; not in the sacred darkness of the cloud of incense (Hvernick). חדרי משׂכּית, image-chambers, is the term applied to the rooms or closets in the dwelling-houses of the people in which idolatrous images were set up and secretly worshipped. משׂכּית signifies idolatrous figures, as in Lev 26:1 and Num 33:52. This idolatry was justified by the elders, under the delusion that "Jehovah seeth us not;" that is to say, not: "He does not trouble Himself about us," but He does not see what we do, because He is not omniscient (cf. Is 29:15); and He has forsaken the land, withdrawn His presence and His help. Thus they deny both the omniscience and omnipresence of God (cf. Ezek 9:9).
John Gill
8:7 And he brought me to the door of the court,.... Of the inner court, the court of the priests and Levites. Dr. Lightfoot (x) says this was the east gate, and most common way of entrance; and in that gate the sanhedrim used to sit in these times; and there the prophet sees their council chamber painted about with imagery:
and when I looked, behold a hole in the wall; of one of the chambers of the priests and Levites, where they lay.
(x) Prospect of the Temple, c. 28. p. 2018.
John Wesley
8:7 The door - The second door, for there were two in the north side.
Robert Jamieson, A. R. Fausset and David Brown
8:7 door of the court--that is, of the inner court (Ezek 8:3); the court of the priests and Levites, into which now others were admitted in violation of the law [GROTIUS].
hole in . . . wall--that is, an aperture or window in the wall of the priests' chambers, through which he could see into the various apartments, wherein was the idolatrous shrine.
8:88:8: Եւ ասէ՛ ցիս. Որդի մարդոյ բրեա՛ զորմդ։ Եւ բրեցի՛ զորմն, եւ ահա դուռն մի[12396]։ [12396] Ոմանք. Եւ բրեցի զորմնն։
8 Եւ ասաց ինձ. «Մարդո՛ւ որդի, փորի՛ր այդ պատը»: Փորեցի պատը: Եւ ահա մի դուռ:
8 Ու ինծի ըսաւ. «Որդի՛ մարդոյ, հիմա այս պատը փորէ՛»։ Երբ պատը փորեցի, դուռ մը տեսայ։
Եւ ասէ ցիս. Որդի մարդոյ, բրեա զորմդ: Եւ բրեցի զորմն, եւ ահա դուռն մի:

8:8: Եւ ասէ՛ ցիս. Որդի մարդոյ բրեա՛ զորմդ։ Եւ բրեցի՛ զորմն, եւ ահա դուռն մի[12396]։
[12396] Ոմանք. Եւ բրեցի զորմնն։
8 Եւ ասաց ինձ. «Մարդո՛ւ որդի, փորի՛ր այդ պատը»: Փորեցի պատը: Եւ ահա մի դուռ:
8 Ու ինծի ըսաւ. «Որդի՛ մարդոյ, հիմա այս պատը փորէ՛»։ Երբ պատը փորեցի, դուռ մը տեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 И сказал мне: сын человеческий! прокопай стену; и я прокопал стену, и вот какая-то дверь.
8:8 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ὄρυξον ορυσσω dig καὶ και and; even ὤρυξα ορυσσω dig καὶ και and; even ἰδοὺ ιδου see!; here I am θύρα θυρα door μία εις.1 one; unit
8:8 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָ֖ם ʔāḏˌām אָדָם human, mankind חֲתָר־ ḥᵃṯor- חתר dig נָ֣א nˈā נָא yeah בַ va בְּ in † הַ the קִּ֑יר qqˈîr קִיר wall וָ wā וְ and אֶחְתֹּ֣ר ʔeḥtˈōr חתר dig בַּ ba בְּ in † הַ the קִּ֔יר qqˈîr קִיר wall וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold פֶּ֥תַח pˌeṯaḥ פֶּתַח opening אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
8:8. et dixit ad me fili hominis fode parietem et cum perfodissem parietem apparuit ostium unumAnd he said to me: Son of man, dig in the wall, and when I had digged in the wall, behold a door.
8. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door.
8:8. And he said to me: “Son of man, dig in the wall.” And when I had dug in the wall, there appeared one door.
8:8. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door.
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door:

8:8 И сказал мне: сын человеческий! прокопай стену; и я прокопал стену, и вот какая-то дверь.
8:8
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
ὄρυξον ορυσσω dig
καὶ και and; even
ὤρυξα ορυσσω dig
καὶ και and; even
ἰδοὺ ιδου see!; here I am
θύρα θυρα door
μία εις.1 one; unit
8:8
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
בֶּן־ ben- בֵּן son
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
חֲתָר־ ḥᵃṯor- חתר dig
נָ֣א nˈā נָא yeah
בַ va בְּ in
הַ the
קִּ֑יר qqˈîr קִיר wall
וָ וְ and
אֶחְתֹּ֣ר ʔeḥtˈōr חתר dig
בַּ ba בְּ in
הַ the
קִּ֔יר qqˈîr קִיר wall
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
פֶּ֥תַח pˌeṯaḥ פֶּתַח opening
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
8:8. et dixit ad me fili hominis fode parietem et cum perfodissem parietem apparuit ostium unum
And he said to me: Son of man, dig in the wall, and when I had digged in the wall, behold a door.
8:8. And he said to me: “Son of man, dig in the wall.” And when I had dug in the wall, there appeared one door.
8:8. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: Job 34:22; Isa 29:15; Jer 2:34 *marg. Jer 23:24; Amo 9:2, Amo 9:3
John Gill
8:8 Then said he unto me, son of man, dig now in the wall,.... And so make the hole larger; that he might have a fuller view of what was to be seen within the wall:
and when I had digged in the wall, behold a door; an opening, by which he could go into the cell or chamber, and take a full view of what was to be seen there. All this was visionary, for in reality the prophet did not dig, nor could he, not having anything to dig with; but so things appeared to his mind in the vision: first a little hole, by which he could discern there was a room; then, by making use of some means, a large door appeared, at which there was an entrance into it.
John Wesley
8:8 A door - A private door, by which the priests entered into the chamber of their imagery, to perform idolatrous worship to their images.
Robert Jamieson, A. R. Fausset and David Brown
8:8 dig--for it had been blocked up during Josiah's reformation. Or rather, the vision is not of an actual scene, but an ideal pictorial representation of the Egyptian idolatries into which the covenant-people had relapsed, practising them in secret places where they shrank from the light of day [FAIRBAIRN], (Jn 3:20). But compare, as to the literal introduction of idolatries into the temple, Ezek 5:11; Jer 7:30; Jer 32:34.
8:98:9: Եւ ասէ ցիս. Որդի մարդոյ՝ մո՛ւտ տե՛ս զանօրէնութիւնսդ՝ եւ զչարիսդ զոր գործեն դոքա այդր։
9 Ասաց ինձ. «Մարդո՛ւ որդի, մտի՛ր, տե՛ս անօրէնութիւններն ու չարիքները, որ դրանք այստեղ գործում են»:
9 Ինծի ըսաւ. «Մտի՛ր ու տե՛ս այն չար պղծութիւնները, որոնք անոնք հոս կ’ընեն»։
Եւ ասէ ցիս. [138]Որդի մարդոյ, մուտ տես զանօրէնութիւնսդ եւ զչարիսդ`` զոր գործեն դոքա այդր:

8:9: Եւ ասէ ցիս. Որդի մարդոյ՝ մո՛ւտ տե՛ս զանօրէնութիւնսդ՝ եւ զչարիսդ զոր գործեն դոքա այդր։
9 Ասաց ինձ. «Մարդո՛ւ որդի, մտի՛ր, տե՛ս անօրէնութիւններն ու չարիքները, որ դրանք այստեղ գործում են»:
9 Ինծի ըսաւ. «Մտի՛ր ու տե՛ս այն չար պղծութիւնները, որոնք անոնք հոս կ’ընեն»։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 И сказал мне: войди и посмотри на отвратительные мерзости, какие они делают здесь.
8:9 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me εἴσελθε εισερχομαι enter; go in καὶ και and; even ἰδὲ οραω view; see τὰς ο the ἀνομίας ανομια lawlessness ἃς ος who; what οὗτοι ουτος this; he ποιοῦσιν ποιεω do; make ὧδε ωδε here
8:9 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑י ʔēlˈāy אֶל to בֹּ֤א bˈō בוא come וּ û וְ and רְאֵה֙ rᵊʔˌē ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּועֵבֹ֣ות ttôʕēvˈôṯ תֹּועֵבָה abomination הָ hā הַ the רָעֹ֔ות rāʕˈôṯ רַע evil אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] הֵ֥ם hˌēm הֵם they עֹשִׂ֖ים ʕōśˌîm עשׂה make פֹּֽה׃ pˈō פֹּה here
8:9. et dixit ad me ingredere et vide abominationes pessimas quas isti faciunt hicAnd he said to me: Go in, and see the wicked abominations which they commit here.
9. And he said unto me, Go in, and see the wicked abominations that they do here.
8:9. And he said to me: “Enter and see the most wicked abominations which they are committing here.”
8:9. And he said unto me, Go in, and behold the wicked abominations that they do here.
And he said unto me, Go in, and behold the wicked abominations that they do here:

8:9 И сказал мне: войди и посмотри на отвратительные мерзости, какие они делают здесь.
8:9
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
εἴσελθε εισερχομαι enter; go in
καὶ και and; even
ἰδὲ οραω view; see
τὰς ο the
ἀνομίας ανομια lawlessness
ἃς ος who; what
οὗτοι ουτος this; he
ποιοῦσιν ποιεω do; make
ὧδε ωδε here
8:9
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֵלָ֑י ʔēlˈāy אֶל to
בֹּ֤א bˈō בוא come
וּ û וְ and
רְאֵה֙ rᵊʔˌē ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֹּועֵבֹ֣ות ttôʕēvˈôṯ תֹּועֵבָה abomination
הָ הַ the
רָעֹ֔ות rāʕˈôṯ רַע evil
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
הֵ֥ם hˌēm הֵם they
עֹשִׂ֖ים ʕōśˌîm עשׂה make
פֹּֽה׃ pˈō פֹּה here
8:9. et dixit ad me ingredere et vide abominationes pessimas quas isti faciunt hic
And he said to me: Go in, and see the wicked abominations which they commit here.
8:9. And he said to me: “Enter and see the most wicked abominations which they are committing here.”
8:9. And he said unto me, Go in, and behold the wicked abominations that they do here.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: that they: Eze 20:8
John Gill
8:9 And he said unto me, go in,.... Into the room or chamber the door opened into:
and behold the wicked abominations they do here; the idolatries there committed, wicked in themselves, and abominable to God.
John Wesley
8:9 Are doing - Under the approach of judgments, in this very place, under the walls of my temple.
8:108:10: Մտի՛ եւ տեսի, եւ ահա ամենայն նմանութիւն սողնոց եւ անասնոց, սնոտի գարշելիք. եւ տեսի զամենայն կուռս տանն Իսրայէլի նկարեա՛լ շուրջ զնոքօք[12397]։ [12397] Բազումք. Նմանութիւն սողնոյ եւ անասնոյ սնոտի գարշելեաց։
10 Մտայ ու տեսայ ամէն տեսակ սողուն ու անասուն, սնոտի գարշանքներ: Տեսայ եւ դրանց շուրջը քանդակուած՝ Իսրայէլի տան բոլոր կուռքերը:
10 Ես մտայ ու տեսայ ամէն տեսակ սողուններու ու գարշելի անասուններու պատկերներ եւ Իսրայէլի տանը բոլոր կուռքերը պատին վրայ շուրջանակի փորուած էին։
Մտի եւ տեսի, եւ ահա ամենայն նմանութիւն սողնոյ եւ անասնոյ, սնոտի գարշելեաց. եւ տեսի զամենայն կուռս տանն Իսրայելի նկարեալ [139]շուրջ զնոքօք:

8:10: Մտի՛ եւ տեսի, եւ ահա ամենայն նմանութիւն սողնոց եւ անասնոց, սնոտի գարշելիք. եւ տեսի զամենայն կուռս տանն Իսրայէլի նկարեա՛լ շուրջ զնոքօք[12397]։
[12397] Բազումք. Նմանութիւն սողնոյ եւ անասնոյ սնոտի գարշելեաց։
10 Մտայ ու տեսայ ամէն տեսակ սողուն ու անասուն, սնոտի գարշանքներ: Տեսայ եւ դրանց շուրջը քանդակուած՝ Իսրայէլի տան բոլոր կուռքերը:
10 Ես մտայ ու տեսայ ամէն տեսակ սողուններու ու գարշելի անասուններու պատկերներ եւ Իսրայէլի տանը բոլոր կուռքերը պատին վրայ շուրջանակի փորուած էին։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 И вошел я, и вижу, и вот всякие изображения пресмыкающихся и нечистых животных и всякие идолы дома Израилева, написанные по стенам кругом.
8:10 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am μάταια ματαιος superficial βδελύγματα βδελυγμα abomination καὶ και and; even πάντα πας all; every τὰ ο the εἴδωλα ειδωλον idol οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel διαγεγραμμένα διαγραφω in; on αὐτοῦ αυτος he; him κύκλῳ κυκλω circling; in a circle
8:10 וָ wā וְ and אָבֹוא֮ ʔāvô בוא come וָֽ wˈā וְ and אֶרְאֶה֒ ʔerʔˌeh ראה see וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold כָל־ ḵol- כֹּל whole תַּבְנִ֜ית tavnˈîṯ תַּבְנִית model רֶ֤מֶשׂ rˈemeś רֶמֶשׂ creeping animals וּ û וְ and בְהֵמָה֙ vᵊhēmˌā בְּהֵמָה cattle שֶׁ֔קֶץ šˈeqeṣ שֶׁקֶץ something detestable וְ wᵊ וְ and כָל־ ḵol- כֹּל whole גִּלּוּלֵ֖י gillûlˌê גִּלּוּלִים idols בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מְחֻקֶּ֥ה mᵊḥuqqˌeh חקה carve עַל־ ʕal- עַל upon הַ ha הַ the קִּ֖יר qqˌîr קִיר wall סָבִ֥יב׀ sāvˌîv סָבִיב surrounding סָבִֽיב׃ sāvˈîv סָבִיב surrounding
8:10. et ingressus vidi et ecce omnis similitudo reptilium et animalium abominatio et universa idola domus Israhel depicta erant in pariete in circuitu per totumAnd I went in and saw, and behold every form of creeping things, and of living creatures, the abominations, and all the idols of the house of Israel, were painted on the wall all round about.
10. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.
8:10. And entering, I saw, and behold, every kind of image of reptiles and animals, the abominations, and all of the idols of the house of Israel were depicted on the wall all around, throughout the entire place.
8:10. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about:

8:10 И вошел я, и вижу, и вот всякие изображения пресмыкающихся и нечистых животных и всякие идолы дома Израилева, написанные по стенам кругом.
8:10
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
μάταια ματαιος superficial
βδελύγματα βδελυγμα abomination
καὶ και and; even
πάντα πας all; every
τὰ ο the
εἴδωλα ειδωλον idol
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
διαγεγραμμένα διαγραφω in; on
αὐτοῦ αυτος he; him
κύκλῳ κυκλω circling; in a circle
8:10
וָ וְ and
אָבֹוא֮ ʔāvô בוא come
וָֽ wˈā וְ and
אֶרְאֶה֒ ʔerʔˌeh ראה see
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
כָל־ ḵol- כֹּל whole
תַּבְנִ֜ית tavnˈîṯ תַּבְנִית model
רֶ֤מֶשׂ rˈemeś רֶמֶשׂ creeping animals
וּ û וְ and
בְהֵמָה֙ vᵊhēmˌā בְּהֵמָה cattle
שֶׁ֔קֶץ šˈeqeṣ שֶׁקֶץ something detestable
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
גִּלּוּלֵ֖י gillûlˌê גִּלּוּלִים idols
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מְחֻקֶּ֥ה mᵊḥuqqˌeh חקה carve
עַל־ ʕal- עַל upon
הַ ha הַ the
קִּ֖יר qqˌîr קִיר wall
סָבִ֥יב׀ sāvˌîv סָבִיב surrounding
סָבִֽיב׃ sāvˈîv סָבִיב surrounding
8:10. et ingressus vidi et ecce omnis similitudo reptilium et animalium abominatio et universa idola domus Israhel depicta erant in pariete in circuitu per totum
And I went in and saw, and behold every form of creeping things, and of living creatures, the abominations, and all the idols of the house of Israel, were painted on the wall all round about.
8:10. And entering, I saw, and behold, every kind of image of reptiles and animals, the abominations, and all of the idols of the house of Israel were depicted on the wall all around, throughout the entire place.
8:10. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.
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. Все (“кругом”) стены комнаты были расписаны изображениями языческих божеств, из которых прежде всего бросились в глаза пророку по их сравнительной многочисленности или по неожиданности появления их здесь - изображения пресмыкающихся различных пород (слав.: “всякое подобие гада”), затем животных, не исключая нечистых, и всяких других идолов, уже прежде знакомых дому Израилеву. По преобладающему положению животных и в частности пресмыкающихся между этими изображениями, думают, что здесь имеется в виду египетский культ, в котором чтились, как крокодилы, змеи, жуки, так и кошки, шакалы, быки и влияние которого на евреев, начавшись с тельцов Иеровоама, могло усилиться после нашествия Нехао, благодаря расчетам на возможную помощь Египта против Вавилона (ср. Иез XVII:15; XXIII:8, 19). Бельзони в начале XIX в. открыл в скалах на берегу Нила много подземных комнат, служивших для погребения знатных, стены которых однообразно украшены изображениями, между прочим, и предметов культа; в довершение сходства Бельзони проник туда через углубление в стене, которое совсем не имело вида правильного входа; о пещерах этого рода говорит и Аммиак Марцелан (XXII, 15. Трошон). Если здесь имеется в виду египетский культ, и в частности, египетские мистерии (мистерии направлены главным обращом к общению с загробным миром), то перед взором пророка теперь проходит картина второго иноземного культа после ханаанского культа Астарты (имеющегося вероятно в виду в ст. 3-6) и культа уже совершенно другого характера; соответственно этому в ст. 13-14: описывается наиболее характерный из культов ассиро-вавилонских, а в 16: - персидских. Но возможно, что здесь имеется в виду и не египетский культ: в Ветхом Завете нигде нет ясных следов влияния этого культа; XXIII:14: говорит за халдейское происхождение всякого рода изображений на стенах у евреев; влияние Вавилона должно было усилиться в то время на все стороны жизни, особенно в среде аристократии, которая является участником, настоящего культа; а в Вавилоне в то время был распространен культ демонов, изображавшихся в виде скорпионов, змей и т. п.
Adam Clarke: Commentary on the Bible - 1831
8:10: And saw - every form of creeping things - It is very likely that these images pourtrayed on the wall were the objects of Egyptian adoration: the ox, the ape, the dog, the crocodile, the ibis, the scarabaeus or beetle, and various other things. It appears that these were privately worshipped by the sanhedrin or great Jewish council, consisting of seventy or seventy-two persons, six chosen out of every tribe, as representatives of the people. The images were pourtrayed upon the wall, as we find those ancient idols are on the walls of the tombs of the kings and nobles of Egypt. See the plates to Belzoni's Travels, the Isaic Tomb in the Bodleian Library, and the Egyptian hieroglyphics in general. Virgil speaks of these, Aen. lib. viii.: -
Omnigenumque Deum monstra, et latrator Anubis.
"All kinds of gods, monsters, and barking dogs."
Albert Barnes: Notes on the Bible - 1834
8:10: There is clearly a reference to the idolatry of Egypt. Many subterranean chambers in rocks upon the shores of the Nile exhibit ornamentation and hieroglyphical characters, some of which are representative of the objects of idolatrous worship. Such chambers fitted them for the scene of the ideal picture by which Ezekiel represented Egyptian idolatry. The Egyptian worship of animals is well known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: and behold: These images portrayed on the wall were no doubt the objects of Egyptian idolatry, the ox, ape, crocodile, ibis, beetle, etc., as we find those idols were painted on the walls of the tombs of kings and nobles.
every: Exo 20:4; Lev 11:10-12, Lev 11:29-31, Lev 11:42-44; Deu 4:18, Deu 14:3, Deu 14:7, Deu 14:8; Isa 57:6-10; Jer 2:26, Jer 2:27, Jer 3:9, Jer 16:18; Rom 1:23
Geneva 1599
8:10 So I went in and saw; and behold every form of creeping animals, and (k) abominable beasts, and all the idols of the house of Israel, portrayed around upon the wall.
(k) Which were forbidden in the law, (Lev 11:4).
John Gill
8:10 So I went in and saw; and behold every form of creeping things,.... As beetles and others, worshipped for gods:
and abominable beasts; unclean ones; not only oxen, but dogs and cats, and other impure creatures; for such were the gods of the Egyptians, from whom the Jews took their deities:
and all the idols of the house of Israel; which were many, even as numerous as their cities:
portrayed upon the wall round about; the pictures of them were drawn and placed around the wall of the room or chamber; and where they were worshipped by the priests and Levites, and members of the sanhedrim; and this was not in one chamber only, but in many, as appears from Ezek 8:12.
John Wesley
8:10 Every form - Of such creatures as the Egyptians, or any others with whom the Jews had acquaintance, worshipped.
Robert Jamieson, A. R. Fausset and David Brown
8:10 creeping things . . . beasts--worshipped in Egypt; still found portrayed on their chamber walls; so among the TroglodytÃ&brvbr;.
round about--On every side they surrounded themselves with incentives to superstition.
8:118:11: Եւ եւթանասուն այր ՚ի ծերոց անտի տանն Իսրայէլի, եւ Յեզոնիա որդի Սափանայ ՚ի մէջ նոցա կայր առաջի նոցա. եւ իւրաքանչիւր բուրուառ ՚ի ձեռին իւրում, եւ ծուխ խնկոյն ելանէ՛ր դիզանէր իբրեւ զամպ[12398]։ [12398] Ոմանք. Որդի Սափանեայ... բուրուառ իւր ՚ի ձեռին իւ՛՛։ Ոսկան. Ելանէր դիզանայր։
11 Իսրայէլի տան նախնիներից եօթանասուն տղամարդիկ, որոնց մէջ էր նաեւ Սափանի որդի Յեզոնիան, որ կանգնած էր նրանց առջեւ: Իւրաքանչիւրի ձեռքում՝ բուրվառ: Խնկի ծուխն էլ ամպի պէս բարձրանում դիզւում էր:
11 Անոնց առջեւ կայնած էին Իսրայէլի տանը ծերերէն եօթանասուն մարդ։ Եւ Սափանի որդին Յեզոնիան ալ անոնց մէջ կայնած էր։ Ամէն մէկը ձեռքը բուրվառ մը ունէր ու խունկին ծուխը ամպի պէս վեր կ’ելլէր։
Եւ եւթանասուն այր ի ծերոց անտի տանն Իսրայելի, եւ Յեզոնիա որդի Սափանայ ի մէջ նոցա` կայր առաջի նոցա. եւ իւրաքանչիւր բուրուառ ի ձեռին իւրում, եւ ծուխ խնկոյն ելանէր դիզանէր իբրեւ զամպ:

8:11: Եւ եւթանասուն այր ՚ի ծերոց անտի տանն Իսրայէլի, եւ Յեզոնիա որդի Սափանայ ՚ի մէջ նոցա կայր առաջի նոցա. եւ իւրաքանչիւր բուրուառ ՚ի ձեռին իւրում, եւ ծուխ խնկոյն ելանէ՛ր դիզանէր իբրեւ զամպ[12398]։
[12398] Ոմանք. Որդի Սափանեայ... բուրուառ իւր ՚ի ձեռին իւ՛՛։ Ոսկան. Ելանէր դիզանայր։
11 Իսրայէլի տան նախնիներից եօթանասուն տղամարդիկ, որոնց մէջ էր նաեւ Սափանի որդի Յեզոնիան, որ կանգնած էր նրանց առջեւ: Իւրաքանչիւրի ձեռքում՝ բուրվառ: Խնկի ծուխն էլ ամպի պէս բարձրանում դիզւում էր:
11 Անոնց առջեւ կայնած էին Իսրայէլի տանը ծերերէն եօթանասուն մարդ։ Եւ Սափանի որդին Յեզոնիան ալ անոնց մէջ կայնած էր։ Ամէն մէկը ձեռքը բուրվառ մը ունէր ու խունկին ծուխը ամպի պէս վեր կ’ելլէր։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 И семьдесят мужей из старейшин дома Израилева стоят перед ними, и Иезания, сын Сафанов, среди них; и у каждого в руке свое кадило, и густое облако курений возносится кверху.
8:11 καὶ και and; even ἑβδομήκοντα εβδομηκοντα seventy ἄνδρες ανηρ man; husband ἐκ εκ from; out of τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιεζονιας ιεζονιας the τοῦ ο the Σαφαν σαφαν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him εἱστήκει ιστημι stand; establish πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even ἕκαστος εκαστος each θυμιατήριον θυμιατηριον incense altar αὐτοῦ αυτος he; him εἶχεν εχω have; hold ἐν εν in τῇ ο the χειρί χειρ hand καὶ και and; even ἡ ο the ἀτμὶς ατμις vapor τοῦ ο the θυμιάματος θυμιαμα incense ἀνέβαινεν αναβαινω step up; ascend
8:11 וְ wᵊ וְ and שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven אִ֣ישׁ ʔˈîš אִישׁ man מִ mi מִן from זִּקְנֵ֣י zziqnˈê זָקֵן old בֵֽית־ vˈêṯ- בַּיִת house יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יַאֲזַנְיָ֨הוּ yaʔᵃzanyˌāhû יַאֲזַנְיָהוּ Jaazaniah בֶן־ ven- בֵּן son שָׁפָ֜ן šāfˈān שָׁפָן Shaphan עֹמֵ֤ד ʕōmˈēḏ עמד stand בְּ bᵊ בְּ in תֹוכָם֙ ṯôḵˌām תָּוֶךְ midst עֹמְדִ֣ים ʕōmᵊḏˈîm עמד stand לִ li לְ to פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man מִקְטַרְתֹּ֖ו miqṭartˌô מִקְטֶרֶת censer בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand וַ wa וְ and עֲתַ֥ר ʕᵃṯˌar עָתָר perfume עֲנַֽן־ ʕᵃnˈan- עָנָן cloud הַ ha הַ the קְּטֹ֖רֶת qqᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice עֹלֶֽה׃ ʕōlˈeh עלה ascend
8:11. et septuaginta viri de senioribus domus Israhel et Hiezonias filius Saphan stabat in medio eorum stantium ante picturas et unusquisque habebat turibulum in manu sua et vapor nebulae de ture consurgebatAnd seventy men of the ancients of the house of Israel, and Jezonias the son of Saaphan stood in the midst of them, that stood before the pictures: and every one had a censer in his hand: and a cloud of smoke went up from the incense.
11. And there stood before them seventy men of the elders of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and the odour of the cloud of incense went up.
8:11. And there were seventy men out of the elders of the house of Israel, with Jaazaniah, the son of Shaphan, standing in their midst, and they stood before the pictures. And each one had a censer in his hand. And a cloud of smoke rose up from the incense.
8:11. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.
And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up:

8:11 И семьдесят мужей из старейшин дома Израилева стоят перед ними, и Иезания, сын Сафанов, среди них; и у каждого в руке свое кадило, и густое облако курений возносится кверху.
8:11
καὶ και and; even
ἑβδομήκοντα εβδομηκοντα seventy
ἄνδρες ανηρ man; husband
ἐκ εκ from; out of
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιεζονιας ιεζονιας the
τοῦ ο the
Σαφαν σαφαν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
εἱστήκει ιστημι stand; establish
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
ἕκαστος εκαστος each
θυμιατήριον θυμιατηριον incense altar
αὐτοῦ αυτος he; him
εἶχεν εχω have; hold
ἐν εν in
τῇ ο the
χειρί χειρ hand
καὶ και and; even
ο the
ἀτμὶς ατμις vapor
τοῦ ο the
θυμιάματος θυμιαμα incense
ἀνέβαινεν αναβαινω step up; ascend
8:11
וְ wᵊ וְ and
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
אִ֣ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
זִּקְנֵ֣י zziqnˈê זָקֵן old
בֵֽית־ vˈêṯ- בַּיִת house
יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
יַאֲזַנְיָ֨הוּ yaʔᵃzanyˌāhû יַאֲזַנְיָהוּ Jaazaniah
בֶן־ ven- בֵּן son
שָׁפָ֜ן šāfˈān שָׁפָן Shaphan
עֹמֵ֤ד ʕōmˈēḏ עמד stand
בְּ bᵊ בְּ in
תֹוכָם֙ ṯôḵˌām תָּוֶךְ midst
עֹמְדִ֣ים ʕōmᵊḏˈîm עמד stand
לִ li לְ to
פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face
וְ wᵊ וְ and
אִ֥ישׁ ʔˌîš אִישׁ man
מִקְטַרְתֹּ֖ו miqṭartˌô מִקְטֶרֶת censer
בְּ bᵊ בְּ in
יָדֹ֑ו yāḏˈô יָד hand
וַ wa וְ and
עֲתַ֥ר ʕᵃṯˌar עָתָר perfume
עֲנַֽן־ ʕᵃnˈan- עָנָן cloud
הַ ha הַ the
קְּטֹ֖רֶת qqᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice
עֹלֶֽה׃ ʕōlˈeh עלה ascend
8:11. et septuaginta viri de senioribus domus Israhel et Hiezonias filius Saphan stabat in medio eorum stantium ante picturas et unusquisque habebat turibulum in manu sua et vapor nebulae de ture consurgebat
And seventy men of the ancients of the house of Israel, and Jezonias the son of Saaphan stood in the midst of them, that stood before the pictures: and every one had a censer in his hand: and a cloud of smoke went up from the incense.
8:11. And there were seventy men out of the elders of the house of Israel, with Jaazaniah, the son of Shaphan, standing in their midst, and they stood before the pictures. And each one had a censer in his hand. And a cloud of smoke rose up from the incense.
8:11. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.
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
11. Совершителями описываемого культа является не народная масса, а некоторые из старейшин, количество которых пророк обозначает несомненно символическим и большим числом “70”, числом исчерпывающей полноты и множества, особенно в отношении какого-либо представительства власти (70: судей при Моисее, впоследствии 70: членов синедриона, на который, как на учреждение послепленное, конечно, здесь нельзя видеть указания), ср. также Суд I:7; 4: Цар X:1. Без сомнения, значение “знатные” для слова “старейшины” здесь не только достаточно, но и более подходящее, чем “начальники родов” (как в 1: ст.); ибо не видно, почему только начальники родов и числом именно 70, должны были собраться для идолослужения вместе (как представители целой нации?); здесь больше всего возможна речь об аристократах; рождение и положение могли соединить этих людей (Ceesemann, о. с. 49). Среди старейшин пророк узнал одного даже в лицо: Иезанию сына Сафонова, следовательно, другое лицо с Иезанией XI:1: сыном Азуровым. Имя, в состав которого входит, что знаменательно для того богоотступнического времени (синкретизм), слово Иегова, значит: “тот, кого слышит Бог” (слав. “Иезания”, но в XI гл. уже “Иехония”, как и здесь греч.: ????????). “Если он был сын так часто упоминаемого Сафана, канцлера Иосина (4: Цар XXII:3: и д. Иер ХХIX:3; XXXVI:10), то он не походил на своего благородного отца (ср. и Иер XXXIX), и если Иезекииль имел и более примеров этого рода, то тем легче понять, как он пришел к положениям XVIII:20: и подобным”. (Берт.) - Самое идолослужение состояло в обильном каждении перед изображениями, которое в египетском культе играло важную роль и в мистериях вообще способствует приведение адептов в экстаз. “Густым облаком курений” обозначена молитва, потому что курение как бы воплощенная молитва, ср. Откр V:8; VIII:3, 4.
Adam Clarke: Commentary on the Bible - 1831
8:11: Jaazaniah the son of Shaphan - Shaphan was a scribe, or what some call comptroller of the temple, in the days of Josiah; and Jaazaniah his son probably succeeded him in this office. He was at the head of this band of idolaters.
Albert Barnes: Notes on the Bible - 1834
8:11: Seventy men - Compare Exo 24:9-10. The vision may have pointed to the contrast between the times. The number "seven" is symbolic of the covenant between Yahweh and His people, and so the "seventy" men exhibit forcibly the breach of the covenant. It is a figure of the covert idolatry of the whole people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: seventy: Exo 24:1, Exo 24:9; Num 11:16, Num 11:25; Jer 5:5, Jer 19:1; Dan 9:8
Shaphan: Kg2 22:3, Kg2 22:8, Kg2 22:12, Kg2 22:14, Kg2 25:22; Ch2 34:20; Jer 26:24, Jer 29:3, Jer 36:10
every: Num 16:17, Num 16:35; Ch2 26:16, Ch2 26:19; Jer 7:9
Geneva 1599
8:11 And there stood before them seventy (l) men of the elders of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and (m) a thick cloud of incense went up.
(l) Thus they who would have kept all the rest in the fear and true service of God were the ringleaders of all abomination, and by their example pulled others from God.
(m) It was in such abundance.
John Gill
8:11 And there stood before them,.... Before the pictures, as the Vulgate Latin version expresses it, praying, sacrificing, and offering incense unto them:
seventy men of the ancients of the house of Israel; the whole sanhedrim, or great court of judicature among the Jews, as Kimchi; or at least there is an allusion to that number, which were appointed in Moses' time to be officers over the people, and govern and direct them, Num 11:16; which shows how sadly depraved and corrupted the state was, that not the common people only, but the civil magistrates, the chief rulers and governors, were given to idolatry; and those that should have taught the people the right way led them wrong; and it is still a further aggravation of their crime that they should do this in the chambers of the priests and Levites, where they ought not to have been:
and in the midst of them stood Jaazaniah the son of Shaphan; who was either the prince of the sanhedrim, or at least a person of great note and esteem; and shows the corruption to be general, from the least to the greatest: Shaphan was a scribe in Josiah's time, who had a son named Ahikam, perhaps the father of this, 4Kings 22:3; in Ezek 11:2; he is said to be the son of Azur, and one of the princes of the people:
with every man his censer in his hand; to offer incense to the idols portrayed on the wall; and which they did, for it follows:
and a thick cloud of incense went up; there were many that offered; and perhaps they offered a large quantity, being very liberal and profuse in this kind of devotion to their idols.
John Wesley
8:11 Seventy - Heads of the tribes or families, who should have been examples of true religion, not ringleaders in idolatry. Shaphan - Mentioned 4Kings 22:9. Shaphan was forward in reforming under Josiah and his son is as forward in corrupting the worship of God.
Robert Jamieson, A. R. Fausset and David Brown
8:11 seventy men--the seventy members composing the Sanhedrim, or great council of the nation, the origination of which we find in the seventy elders, representatives of the congregation, who went up with Moses to the mount to behold the glory of Jehovah, and to witness the secret transactions relating to the establishment of the covenant; also, in the seventy elders appointed to share the burden of the people with Moses. How awfully it aggravates the national sin, that the seventy, once admitted to the Lord's secret council (Ps 25:14), should now, "in the dark," enter "the secret" of the wicked (Gen 49:6), those judicially bound to suppress idolatry being the ringleaders of it!
Jaazaniah--perhaps chief of the seventy: son of Shaphan, the scribe who read to Josiah the book of the law; the spiritual privileges of the son (4Kings 22:10-14) increased his guilt. The very name means, "Jehovah hears," giving the lie to the unbelief which virtually said (Ezek 9:9), "The Lord seeth us not," &c. (compare Ps 10:11, Ps 10:14; Ps 50:21; Ps 94:7, Ps 94:9). The offering of incense belonged not to the elders, but to the priests; this usurpation added to the guilt of the former.
cloud of incense--They spared no expense for their idols. Oh, that there were the same liberality toward the cause of God!
8:128:12: Եւ ասէ ցիս Տէր. Որդի մարդոյ՝ տեսանե՞ս զինչ ծերք տանդ Իսրայէլի գործեն այդր ընդ խաւար, իւրաքանչի՛ւր ՚ի ծածուկ ՚ի սենեկի իւրում. զի ասեն. Եթո՛ղ Տէր, եւ ո՛չ հայի յերկիր[12399]։ [12399] Ոմանք. ՚Ի ծածուկ սենեկի իւրեանց։ Ուր օրինակ մի. իւրաքանչիւր ՚ի սենեակ իւրում ծածուկ. զի։
12 Եւ Տէրն ինձ ասաց. «Մարդո՛ւ որդի, տեսնո՞ւմ ես, թէ Իսրայէլի այդ տան նախնիներն ինչե՛ր են անում այստեղ, խաւարի մէջ, իւրաքանչիւրն իր ծածուկ սենեակում: Նրանք ասում են, թէ Տէրը լքել է երկիրը, չի նայում երկրին»:
12 Տէրը ինծի ըսաւ. «Որդի՛ մարդոյ, կը տեսնե՞ս թէ ինչե՜ր կ’ընեն Իսրայէլի տանը ծերերը մութ տեղը, ամէն մարդ իր ծածուկ պատկերատանը մէջ. վասն զի անոնք կ’ըսեն թէ՝ ‘Տէրը մեզ չի տեսներ, Տէրը երկիրը թողուց’»։
Եւ ասէ ցիս Տէր. Որդի մարդոյ, տեսանե՞ս զինչ ծերք տանդ Իսրայելի գործեն այդր ընդ խաւար, իւրաքանչիւր ի ծածուկ [140]ի սենեկի իւրում. զի ասեն. Եթող Տէր, եւ ոչ հայի յերկիր:

8:12: Եւ ասէ ցիս Տէր. Որդի մարդոյ՝ տեսանե՞ս զինչ ծերք տանդ Իսրայէլի գործեն այդր ընդ խաւար, իւրաքանչի՛ւր ՚ի ծածուկ ՚ի սենեկի իւրում. զի ասեն. Եթո՛ղ Տէր, եւ ո՛չ հայի յերկիր[12399]։
[12399] Ոմանք. ՚Ի ծածուկ սենեկի իւրեանց։ Ուր օրինակ մի. իւրաքանչիւր ՚ի սենեակ իւրում ծածուկ. զի։
12 Եւ Տէրն ինձ ասաց. «Մարդո՛ւ որդի, տեսնո՞ւմ ես, թէ Իսրայէլի այդ տան նախնիներն ինչե՛ր են անում այստեղ, խաւարի մէջ, իւրաքանչիւրն իր ծածուկ սենեակում: Նրանք ասում են, թէ Տէրը լքել է երկիրը, չի նայում երկրին»:
12 Տէրը ինծի ըսաւ. «Որդի՛ մարդոյ, կը տեսնե՞ս թէ ինչե՜ր կ’ընեն Իսրայէլի տանը ծերերը մութ տեղը, ամէն մարդ իր ծածուկ պատկերատանը մէջ. վասն զի անոնք կ’ըսեն թէ՝ ‘Տէրը մեզ չի տեսներ, Տէրը երկիրը թողուց’»։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 И сказал мне: видишь ли, сын человеческий, что делают старейшины дома Израилева в темноте, каждый в расписанной своей комнате? ибо говорят: >.
8:12 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἑώρακας οραω view; see ἃ ος who; what οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older τοῦ ο the οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel ποιοῦσιν ποιεω do; make ἕκαστος εκαστος each αὐτῶν αυτος he; him ἐν εν in τῷ ο the κοιτῶνι κοιτων bedroom τῷ ο the κρυπτῷ κρυπτος secret; hidden αὐτῶν αυτος he; him διότι διοτι because; that εἶπαν επω say; speak οὐχ ου not ὁρᾷ οραω view; see ὁ ο the κύριος κυριος lord; master ἐγκαταλέλοιπεν εγκαταλειπω abandon; leave behind κύριος κυριος lord; master τὴν ο the γῆν γη earth; land
8:12 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַי֮ ʔēlay אֶל to הֲ hᵃ הֲ [interrogative] רָאִ֣יתָ rāʔˈîṯā ראה see בֶן־ ven- בֵּן son אָדָם֒ ʔāḏˌām אָדָם human, mankind אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] זִקְנֵ֤י ziqnˈê זָקֵן old בֵֽית־ vˈêṯ- בַּיִת house יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel עֹשִׂ֣ים ʕōśˈîm עשׂה make בַּ ba בְּ in † הַ the חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness אִ֖ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in חַדְרֵ֣י ḥaḏrˈê חֶדֶר room מַשְׂכִּיתֹ֑ו maśkîṯˈô מַשְׂכִּית figure כִּ֣י kˈî כִּי that אֹמְרִ֗ים ʔōmᵊrˈîm אמר say אֵ֤ין ʔˈên אַיִן [NEG] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH רֹאֶ֣ה rōʔˈeh ראה see אֹתָ֔נוּ ʔōṯˈānû אֵת [object marker] עָזַ֥ב ʕāzˌav עזב leave יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:12. et dixit ad me certe vides fili hominis quae seniores domus Israhel faciunt in tenebris unusquisque in abscondito cubiculi sui dicunt enim non videt Dominus nos dereliquit Dominus terramAnd he said to me: Surely thou seest, O son of man, what the ancients of the house of Israel do in the dark, every one in private in his chamber: for they say: The Lord seeth us not, the Lord hath forsaken the earth.
12. Then said he unto me, Son of man, hast thou seen what the elders of the house of Israel do in the dark, every man in his chambers of imagery? for they say, the LORD seeth us not; the LORD hath forsaken the earth.
8:12. And he said to me: “Certainly, son of man, you see what the elders of the house of Israel are doing in the darkness, each one while hidden in his chamber. For they say: ‘The Lord does not see us. The Lord has forsaken the earth.’ ”
8:12. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth.
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth:

8:12 И сказал мне: видишь ли, сын человеческий, что делают старейшины дома Израилева в темноте, каждый в расписанной своей комнате? ибо говорят: <<не видит нас Господь, оставил Господь землю сию>>.
8:12
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
ἑώρακας οραω view; see
ος who; what
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
τοῦ ο the
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
ποιοῦσιν ποιεω do; make
ἕκαστος εκαστος each
αὐτῶν αυτος he; him
ἐν εν in
τῷ ο the
κοιτῶνι κοιτων bedroom
τῷ ο the
κρυπτῷ κρυπτος secret; hidden
αὐτῶν αυτος he; him
διότι διοτι because; that
εἶπαν επω say; speak
οὐχ ου not
ὁρᾷ οραω view; see
ο the
κύριος κυριος lord; master
ἐγκαταλέλοιπεν εγκαταλειπω abandon; leave behind
κύριος κυριος lord; master
τὴν ο the
γῆν γη earth; land
8:12
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַי֮ ʔēlay אֶל to
הֲ hᵃ הֲ [interrogative]
רָאִ֣יתָ rāʔˈîṯā ראה see
בֶן־ ven- בֵּן son
אָדָם֒ ʔāḏˌām אָדָם human, mankind
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
זִקְנֵ֤י ziqnˈê זָקֵן old
בֵֽית־ vˈêṯ- בַּיִת house
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
עֹשִׂ֣ים ʕōśˈîm עשׂה make
בַּ ba בְּ in
הַ the
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
אִ֖ישׁ ʔˌîš אִישׁ man
בְּ bᵊ בְּ in
חַדְרֵ֣י ḥaḏrˈê חֶדֶר room
מַשְׂכִּיתֹ֑ו maśkîṯˈô מַשְׂכִּית figure
כִּ֣י kˈî כִּי that
אֹמְרִ֗ים ʔōmᵊrˈîm אמר say
אֵ֤ין ʔˈên אַיִן [NEG]
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
רֹאֶ֣ה rōʔˈeh ראה see
אֹתָ֔נוּ ʔōṯˈānû אֵת [object marker]
עָזַ֥ב ʕāzˌav עזב leave
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:12. et dixit ad me certe vides fili hominis quae seniores domus Israhel faciunt in tenebris unusquisque in abscondito cubiculi sui dicunt enim non videt Dominus nos dereliquit Dominus terram
And he said to me: Surely thou seest, O son of man, what the ancients of the house of Israel do in the dark, every one in private in his chamber: for they say: The Lord seeth us not, the Lord hath forsaken the earth.
8:12. And he said to me: “Certainly, son of man, you see what the elders of the house of Israel are doing in the darkness, each one while hidden in his chamber. For they say: ‘The Lord does not see us. The Lord has forsaken the earth.’ ”
8:12. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth.
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
12. “В темноте”. Комната идолослужения могла быть темною: египетское идолослужение любило темные святилища (Плутарх, De Isocr. 20), как и всякие мистерии; но выражение может указывать и на скрытность культа. - “Каждый в расписанной комнате своей”. Этим замечанием читатель, прежде всего, предупреждается, что соединение всех идолослужителей в одной комнате имеет лишь символическое значение (общности и широкой распространенности культа): на самом же деле это идолослужение совершается каждым в своей комнате (отчего положение дела конечно не улучшается, а скорее ухудшается), причем комната эта заботливо разрисована (ср. Иез XXIII:14) идольскими изображениями. Но является вопрос, были ли эти комнаты идолослужения у каждого в его доме или в храме. Пророку могло быть показано настоящее идолослужение (как и другие) в храмовой комнате в символических целях (Кейль), и могло быть показано оно там, потому что оно действительно совершалось в храмовых комнатах. “Мы находимся во внутреннем дворе, куда Иезекииль вообще не хочет допускать мирян, как не хочет допускать их тем более еще к владению разного рода храмовыми комнатами: в будущем они имеют принадлежать одним священникам (XL:44: и сл.). Если и не допустить, что каждый из 70: имел в храме такую комнату, то выражение может однако говорить, что и многие миряне вроде Иезании имели таковые; это подтверждается Иер XXXVI:10; могли миряне и совершать в этих комнатах много такого, что возмущало священников: 4: Цар XXIII:11” (Сменд). Слав.: “кийждо их на ложи тайнем своем” говорит, по-видимому, не о каждении, а о каком-то новом обряде, может быть неудобопередаваемом. - “Заслуживают внимания и речи приверженцев этого чуждого культа: люди их направления в Ветхом Завете редко проговариваются” (Берт.). Первая фраза выражает сомнение во всеведении Божием, выражение “оставил Господь землю сию” могло быть относительно и справедливо; оно вероятно стало обычной фразой с 597: г. (ср. IX:9); ибо как мог Господь допустить, чтобы свыше 10: 000: избранного народа было уведено в плен? Может быть фраза имела связь и с исчезновением Ковчега (ср. Иер III:16: и XII:7). Иезекииль вообще сохранил целый ряд таких народных суждений: XI:3, 15; XII:21; XVIII:2, 13; XXXIII:10; XXXVII:11.
Albert Barnes: Notes on the Bible - 1834
8:12: In the dark - Hidden in the secret places which the seer dug through the wall to discover.
Chambers of his imagery - i. e., chambers painted with images.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: hast: Eze 8:6, Eze 8:15, Eze 8:17
ancients: Eze 8:11, Eze 14:1, Eze 20:1; Eph 5:12
in the: Eze 8:7, Eze 8:8; Job 24:13-17; Joh 3:19, Joh 3:20
The Lord seeth: Eze 9:9; Job 22:12, Job 22:13; Psa 73:11, Psa 94:7-10; Isa 29:15
Geneva 1599
8:12 Then said he to me, Son of man, hast thou seen what the elders of the house of Israel (n) do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth.
(n) For besides their common idolatry they had particular service, which they had in secret chambers.
John Gill
8:12 Then said he unto me, son of man, hast thou seen,.... Here should be a stop, as the accent "segolta" shows; hast thou taken notice of, hast thou considered, what thou hast seen, the amazing shocking abominations committed by these men? it follows, and the question is to be repeated, "hast thou seen"
what the ancients of the house of Israel do in the dark? their deeds being evil, such as will not bear the light, of which they had reason to be ashamed before men; and which they imagined would not be seen by the Lord, though the darkness and the light are both alike to him:
every man in the chambers of his imagery? the Septuagint, Syriac, and Arabic versions, render it, "in his hidden" or "secret chamber"; and the Vulgate Latin version, "in the hidden place of his bedchamber". The Targum is,
"in the chamber of the house of his bed;''
in his bedchamber; that is, in those chambers of the temple, which belonged to the priests and Levites, on the walls of which were portrayed the images and pictures of their gods. Here they had their secret rites or mysteries performed, in imitation of the Heathens; who had the several mysteries of their religion privately observed; to which none were admitted but those that were initiated into them; as those of Osiris among the Egyptians; of Ceres with the Grecians; and of Bona Dea among the Romans; as Junius observes. Though some interpret this of the imaginations of their minds, according to which they framed to themselves deities, and a form of worship;
for they say, the Lord seeth not, the Lord hath forsaken the earth; this they gave as a reason of their idolatry, because the Lord took no notice of them, did not help them when in distress; but, as they concluded, had forsaken them; therefore they betook themselves to the gods of the Egyptians, Syrians, and other nations, for their assistance and protection: for these words are not the language of Epicureans, or such who deny the providence of God in general; who think that God takes no notice of the lower world, only of the upper one, as Kimchi and others interpret them; for these elders of Israel were not so ignorant and stupid as to deny the general providence of God, only distrusted his particular care of them.
John Wesley
8:12 Seeth not - They deny God's care of them and their affairs, and therefore they must chuse some other god.
Robert Jamieson, A. R. Fausset and David Brown
8:12 every man in . . . chambers of . . . imagery--The elders ("ancients") are here the representatives of the people, rather than to be regarded literally. Mostly, the leaders of heathen superstitions laughed at them secretly, while publicly professing them in order to keep the people in subjection. Here what is meant is that the people generally addicted themselves to secret idolatry, led on by their elders; there is no doubt, also, allusion to the mysteries, as in the worship of Isis in Egypt, the Eleusinian in Greece, &c., to which the initiated alone were admitted. "The chambers of imagery" are their own perverse imaginations, answering to the priests' chambers in the vision, whereon the pictures were portrayed (Ezek 8:10).
Lord . . . forsaken . . . earth--They infer this because God has left them to their miseries, without succoring them, so that they seek help from other gods. Instead of repenting, as they ought, they bite the curb [CALVIN].
8:138:13: Եւ ասէ ցիս. Դարձեալ եւս մեծամեծ անօրէնութիւնս տեսցես՝ զոր գործեն դոքա։
13 Եւ ասաց ինձ. «Էլի ուրիշ աւելի մեծ անօրէնութիւններ կը տեսնես, որ գործում են դրանք»:
13 Ինծի ըսաւ. «Նորէն դարձիր եւ անոնց ըրած աւելի մեծ պղծութիւնները պիտի տեսնես»։
Եւ ասէ ցիս. Դարձեալ եւս մեծամեծ [141]անօրէնութիւնս տեսցես` զոր գործեն դոքա:

8:13: Եւ ասէ ցիս. Դարձեալ եւս մեծամեծ անօրէնութիւնս տեսցես՝ զոր գործեն դոքա։
13 Եւ ասաց ինձ. «Էլի ուրիշ աւելի մեծ անօրէնութիւններ կը տեսնես, որ գործում են դրանք»:
13 Ինծի ըսաւ. «Նորէն դարձիր եւ անոնց ըրած աւելի մեծ պղծութիւնները պիտի տեսնես»։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 И сказал мне: обратись, и увидишь еще б{о}льшие мерзости, какие они делают.
8:13 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ἔτι ετι yet; still ὄψει οραω view; see ἀνομίας ανομια lawlessness μείζονας μεγας great; loud ἃς ος who; what οὗτοι ουτος this; he ποιοῦσιν ποιεω do; make
8:13 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑י ʔēlˈāy אֶל to עֹ֣וד ʕˈôḏ עֹוד duration תָּשׁ֥וּב tāšˌûv שׁוב return תִּרְאֶ֛ה tirʔˈeh ראה see תֹּועֵבֹ֥ות tôʕēvˌôṯ תֹּועֵבָה abomination גְּדֹלֹ֖ות gᵊḏōlˌôṯ גָּדֹול great אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵ֥מָּה hˌēmmā הֵמָּה they עֹשִֽׂים׃ ʕōśˈîm עשׂה make
8:13. et dixit ad me adhuc conversus videbis abominationes maiores quas isti faciuntAnd he said to me: If thou turn thee again, thou shalt see greater abominations which these commit.
13. He said also unto me, Thou shalt again see yet other great abominations which they do.
8:13. And he said to me: “If you turn again, you will see even greater abominations, which these ones are committing.”
8:13. He said also unto me, Turn thee yet again, [and] thou shalt see greater abominations that they do.
He said also unto me, Turn thee yet again, [and] thou shalt see greater abominations that they do:

8:13 И сказал мне: обратись, и увидишь еще б{о}льшие мерзости, какие они делают.
8:13
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ἔτι ετι yet; still
ὄψει οραω view; see
ἀνομίας ανομια lawlessness
μείζονας μεγας great; loud
ἃς ος who; what
οὗτοι ουτος this; he
ποιοῦσιν ποιεω do; make
8:13
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֵלָ֑י ʔēlˈāy אֶל to
עֹ֣וד ʕˈôḏ עֹוד duration
תָּשׁ֥וּב tāšˌûv שׁוב return
תִּרְאֶ֛ה tirʔˈeh ראה see
תֹּועֵבֹ֥ות tôʕēvˌôṯ תֹּועֵבָה abomination
גְּדֹלֹ֖ות gᵊḏōlˌôṯ גָּדֹול great
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵ֥מָּה hˌēmmā הֵמָּה they
עֹשִֽׂים׃ ʕōśˈîm עשׂה make
8:13. et dixit ad me adhuc conversus videbis abominationes maiores quas isti faciunt
And he said to me: If thou turn thee again, thou shalt see greater abominations which these commit.
8:13. And he said to me: “If you turn again, you will see even greater abominations, which these ones are committing.”
8:13. He said also unto me, Turn thee yet again, [and] thou shalt see greater abominations that they do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Плач по Фаммузе мог быть назван большей мерзостью, чем предыдущей культ, потому что совершителями его были стоявшие вообще тогда в стороне от религии женщины, что указывало на широкое распространение культа. Как и в 6: ст. выражение может быть просто риторическим оборотом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. 14 Then he brought me to the door of the gate of the LORD's house which was toward the north; and, behold, there sat women weeping for Tammuz. 15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. 16 And he brought me into the inner court of the LORD's house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. 17 Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. 18 Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.
Here we have,
I. More and greater abominations discovered to the prophet. He thought that what he had seen was bad enough and yet (v. 13): Turn thyself again, and thou shalt see yet greater abominations, and greater still, v. 15, as before, v. 6. There are those who live in retirement who do no think what wickedness there is in this world; and the more we converse with it, and the further we go abroad into it, the more corrupt we see it. When we have seen that which is bad we may have our wonder at it made to cease by the discovery of that which, upon some account or other, is a great deal worse. We shall find it so in examining our own hearts and searching into them; there is a world of iniquity in them, a great abundance and variety of abominations, and, when we have found out much amiss, still we shall find more; for the heart is desperately wicked, who can know it perfectly? Now the abominations here discovered were, 1. Women weeping for Tammuz, v. 14. An abominable thing indeed, that any should choose rather to serve an idol in tears than to serve the true God with joyfulness and gladness of heart! Yet such absurdities as these are those guilty of who follow after lying vanities and forsake their own mercies. Some think it was for Adonis, an idol among the Greeks, other for Osiris, an idol of the Egyptians, that they shed these tears. The image, they say, was made to weep, and then the worshippers wept with it. They bewailed the death of this Tammuz, and anon rejoiced in its returning to life again. These mourning women sat at the door of the gate of the Lord's house, and there shed their idolatrous tears, as it were in defiance of God and the sacred rites of his worship, and some think, with their idolatry, prostrating themselves also to corporeal whoredom; for these two commonly went together, and those that dishonoured the divine nature by the one were justly given up to vile affections and a reprobate sense to dishonour the human nature, which nowhere ever sunk so far below itself as in these idolatrous rites. 2. Men worshipping the sun, v. 16. And this was so much the greater an abomination that it was practised in the inner court of the Lord's house at the door of the temple of the lord, between the porch and the altar. There, where the most sacred rites of their holy religion used to be performed, was this abominable wickedness committed. Justly might God in jealousy say to those who thus affronted him at his own door, as the king to Haman, Will he force the queen also before me in the house? Here were about twenty-five men giving that honour to the sun which is due to God only. Some think they were the king and his princes; it should rather seem that they were priests, for this was the court of the priests, and the proper place to find them in. Those that were entrusted with the true religion, had it committed to their care and were charged with the custody of it, they were the men that betrayed it. (1.) They turned their backs towards the temple of the Lord, resolvedly forgetting it and designedly slighting it and putting contempt upon it. Note, When men turn their backs upon God's institutions, and despise them, it is no marvel if they wander endlessly after their own inventions. Impiety is the beginning of idolatry and all iniquity. (2.) They turned their faces towards the east, and worshipped the sun, the rising sun. This was an ancient instance of idolatry; it is mentioned in Job's time (Job xxxi. 26), and had been generally practised among the nations, some worshipping the sun under one name, others under another. These priests, finding it had antiquity and general consent and usage on its side (the two pleas which the papists use at this day in defence of their superstitious rites, and particularly this of worshipping towards the east), practised it in the court of the temple, thinking it an omission that it was not inserted in their ritual. See the folly of idolaters in worshipping that as a god, and calling it Baal--a lord, which God made to be a servant to the universe (for such the sun is, and so his name Shemesh signified, Deut. iv. 19), and in adoring the borrowed light and despising the Father of lights.
II. The inference drawn from these discoveries (v. 17): "Hast thou seen this, O son of man! and couldst thou have thought ever to see such things done in the temple of the Lord?" Now, 1. He appeals to the prophet himself concerning the heinousness of the crime. Can he think it is a light thing to the house of Judah, who know and profess better things, and are dignified with so many privileges above other nations? Is it an excusable thing in those that have God's oracles and ordinances that they commit the abominations which they commit here? Do not those deserve to suffer that thus sin? Should not such abominations as these make desolate? Dan. ix. 27. 2. He aggravates it from the fraud and oppression that were to be found in all parts of the nations: They have filled the land with violence. It is not strange if those that wrong God thus make no conscience of wronging one another, and with all that is sacred trample likewise upon all that is just. And their wickedness in their conversations made even the worship they paid to their own God an abomination (Isa. i. 11, &c.): "They fill the land with violence, and then they return to the temple to provoke me to anger there; for even their sacrifices, instead of making an atonement, do but add to their guilt. They return to provoke me (they repeat the provocation, do it, and do it again), and, lo, they put the branch to their nose" --a proverbial expression denoting perhaps their scoffing at God and having him in derision; they snuffed at his service, as men do when they put a branch to their nose. Or it was some custom used by idolaters in honour of the idols they served. We read of garlands used in their idolatrous worships (Acts xiv. 13), out of which every zealot took a branch which they smelled to as a nosegay. Dr. Lightfoot (Hor. Heb. in John 15.6) gives another sense of this place: They put the branch to their wrath, or to his wrath, as the Masorites read it; that is, they are still bringing more fuel (such as the withered branches of the vine) to the fire of divine wrath, which they have already kindled, as if that wrath did not burn hot enough already. Or putting the branch to the nose may signify the giving of a very great affront and provocation either to God or man; they are an abusive generation of men. 3. He passes sentence upon them that they shall be utterly cut off: Therefore, because they are thus furiously bent upon sin, I will also deal in fury with them, v. 18. They filled the land with their violence, and God will fill it with the violence of their enemies; and he will not lend a favourable ear to the suggestions either, (1.) Of his own pity: My eye shall not spare, neither will I have pity; repentance shall be hidden from his eyes; or, (2.) Of their prayers: Though they cry in my ears with a loud voice, yet will I not hear them; for still their sins cry more loudly for vengeance than their prayers cry for mercy. God will now be as deaf to their prayers as their own idols were, on whom they cried aloud, but in vain, 1 Kings xviii. 26. Time was when God was ready to hear even before they cried and to answer while they were yet speaking; but now they shall seek me early and not find me, Prov. i. 28. It is not the loud voice, but the upright heart, that God will regard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: greater: Eze 8:6, Eze 8:15; Jer 9:3; Ti2 3:13
Carl Friedrich Keil and Franz Delitzsch
8:13
Third Abomination: Worship of Thammuz
Ezek 8:13. And He said to me, Thou shalt yet again see still greater abominations which they do. Ezek 8:14. And He brought me to the entrance of the gate of the house of Jehovah, which is towards the north, and behold there sat the women, weeping for Thammuz. Ezek 8:15. And He said to me, Dost thou see it, O son of man? Thou shalt yet again see still greater abominations than these. - The prophet is taken from the entrance into the court to the entrance of the gate of the temple, to see the women sitting there weeping for Thammuz. The article in הנּשׁים is used generically. Whilst the men of the nation, represented by the seventy elders, were secretly carrying on their idolatrous worship, the women were sitting at the temple gate, and indulging in public lamentation for Thammuz. Under the weeping for Thammuz, Jerome (with Melito of Sardis and all the Greek Fathers) has correctly recognised the worship of Adonis. "תּמּוּז, Θαμμούζ or Θαμμούς," says Jerome, "whom we have interpreted as Adonis, is called Thamuz both in Hebrew and Syriac; and because, according to the heathen legend, this lover of Venus and most beautiful youth is said to have been slain in the month of June and then restored to life again, they call this month of June by the same name, and keep an annual festival in his honour, at which he is lamented by women as though he were dead, and then afterwards celebrated in songs as having come to life again." This view has not been shaken even by the objections raised by Chwolson in his Ssaabins (II. 27. 202ff.), his relics of early Babylonian literature (p. 101), and his Tammuz and human-worship among the ancient Babylonians. For the myth of Thammuz, mentioned in the Nabataean writings as a man who was put to death by the king of Babylon, whom he had commanded to introduce the worship of the seven planets and the twelve signs of the zodiac, and who was exalted to a god after his death, and honoured with a mourning festival, is nothing more than a refined interpretation of the very ancient nature-worship which spread over the whole of Hither Asia, and in which the power of the sun over the vegetation of the year was celebrated. The etymology of the word Tammuz is doubtful. It is probably a contraction of תּמזוּז, from מזז = מסס, so that it denotes the decay of the force of nature, and corresponds to the Greek ἀφανισμὸς ̓Αδώνιδος (see Hvernick in loc.).
John Gill
8:13 He said also unto me, turn thee yet again,.... Towards the north, as before; See Gill on Ezek 8:6;
and thou shall see greater abominations that they do; or: "the great abominations"; for so the words may be strictly rendered; nor does it appear that what follows, though great abominations, were greater than the creeping things, four footed beasts, and other idols, or dunghill gods, portrayed upon the walls, which the elders of Israel burnt incense to.
John Wesley
8:13 Greater - Either because added to all the rest: or, because some circumstances in these make them more abominable.
8:148:14: Եւ եմոյծ զիս առաջի դրան տանն Տեառն, որ հայէր ընդ հիւսւսի. եւ ահա նստէին անդ կանայք՝ եւ ողբային զԹամուզ։
14 Ու ինձ տարաւ Տիրոջ տան դռան առաջ, որ դէպի հիւսիս է նայում: Ահա այնտեղ նստած էին կանայք ու ողբում էին Թամուզին:
14 Զիս Տէրոջը տանը դէպի հիւսիս նայող դրանը մուտքը տարաւ, ուր Թամուզի համար լացող կիներ կը նստէին։
Եւ եմոյծ զիս առաջի դրան տանն Տեառն, որ հայէր ընդ հիւսիսի. եւ ահա նստէին անդ կանայք եւ ողբային զԹամուզ:

8:14: Եւ եմոյծ զիս առաջի դրան տանն Տեառն, որ հայէր ընդ հիւսւսի. եւ ահա նստէին անդ կանայք՝ եւ ողբային զԹամուզ։
14 Ու ինձ տարաւ Տիրոջ տան դռան առաջ, որ դէպի հիւսիս է նայում: Ահա այնտեղ նստած էին կանայք ու ողբում էին Թամուզին:
14 Զիս Տէրոջը տանը դէպի հիւսիս նայող դրանը մուտքը տարաւ, ուր Թամուզի համար լացող կիներ կը նստէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 И привел меня ко входу в ворота дома Господня, которые к северу, и вот, там сидят женщины, плачущие по Фаммузе,
8:14 καὶ και and; even εἰσήγαγέν εισαγω lead in; bring in με με me ἐπὶ επι in; on τὰ ο the πρόθυρα προθυρον the πύλης πυλη gate οἴκου οικος home; household κυρίου κυριος lord; master τῆς ο the βλεπούσης βλεπω look; see πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even ἰδοὺ ιδου see!; here I am ἐκεῖ εκει there γυναῖκες γυνη woman; wife καθήμεναι καθημαι sit; settle θρηνοῦσαι θρηνεω lament τὸν ο the Θαμμουζ θαμμουζ Thammouz; Thammuz
8:14 וַ wa וְ and יָּבֵ֣א yyāvˈē בוא come אֹתִ֗י ʔōṯˈî אֵת [object marker] אֶל־ ʔel- אֶל to פֶּ֨תַח֙ pˈeṯaḥ פֶּתַח opening שַׁ֣עַר šˈaʕar שַׁעַר gate בֵּית־ bêṯ- בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֶל־ ʔel- אֶל to הַ ha הַ the צָּפֹ֑ונָה ṣṣāfˈônā צָפֹון north וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold שָׁם֙ šˌām שָׁם there הַ ha הַ the נָּשִׁ֣ים nnāšˈîm אִשָּׁה woman יֹֽשְׁבֹ֔ות yˈōšᵊvˈôṯ ישׁב sit מְבַכֹּ֖ות mᵊvakkˌôṯ בכה weep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תַּמּֽוּז׃ ס ttammˈûz . s תַּמּוּז Tammuz
8:14. et introduxit me per ostium portae domus Domini quod respiciebat ad aquilonem et ecce ibi mulieres sedebant plangentes AdonidemAnd he brought me in by the door of the gate of the Lord's house, which looked to the north: and behold women sat there mourning for Adonis.
14. Then he brought me to the door of the gate of the LORD’S house which was toward the north; and behold, there sat the women weeping for Tammuz.
8:14. And he led me in through the door of the gate of the Lord’s house, which looked toward the north. And behold, women were sitting there, mourning for Adonis.
8:14. Then he brought me to the door of the gate of the LORD’S house which [was] toward the north; and, behold, there sat women weeping for Tammuz.
Then he brought me to the door of the gate of the LORD' S house which [was] toward the north; and, behold, there sat women weeping for Tammuz:

8:14 И привел меня ко входу в ворота дома Господня, которые к северу, и вот, там сидят женщины, плачущие по Фаммузе,
8:14
καὶ και and; even
εἰσήγαγέν εισαγω lead in; bring in
με με me
ἐπὶ επι in; on
τὰ ο the
πρόθυρα προθυρον the
πύλης πυλη gate
οἴκου οικος home; household
κυρίου κυριος lord; master
τῆς ο the
βλεπούσης βλεπω look; see
πρὸς προς to; toward
βορρᾶν βορρας north wind
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐκεῖ εκει there
γυναῖκες γυνη woman; wife
καθήμεναι καθημαι sit; settle
θρηνοῦσαι θρηνεω lament
τὸν ο the
Θαμμουζ θαμμουζ Thammouz; Thammuz
8:14
וַ wa וְ and
יָּבֵ֣א yyāvˈē בוא come
אֹתִ֗י ʔōṯˈî אֵת [object marker]
אֶל־ ʔel- אֶל to
פֶּ֨תַח֙ pˈeṯaḥ פֶּתַח opening
שַׁ֣עַר šˈaʕar שַׁעַר gate
בֵּית־ bêṯ- בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אֶל־ ʔel- אֶל to
הַ ha הַ the
צָּפֹ֑ונָה ṣṣāfˈônā צָפֹון north
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
שָׁם֙ šˌām שָׁם there
הַ ha הַ the
נָּשִׁ֣ים nnāšˈîm אִשָּׁה woman
יֹֽשְׁבֹ֔ות yˈōšᵊvˈôṯ ישׁב sit
מְבַכֹּ֖ות mᵊvakkˌôṯ בכה weep
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תַּמּֽוּז׃ ס ttammˈûz . s תַּמּוּז Tammuz
8:14. et introduxit me per ostium portae domus Domini quod respiciebat ad aquilonem et ecce ibi mulieres sedebant plangentes Adonidem
And he brought me in by the door of the gate of the Lord's house, which looked to the north: and behold women sat there mourning for Adonis.
8:14. And he led me in through the door of the gate of the Lord’s house, which looked toward the north. And behold, women were sitting there, mourning for Adonis.
8:14. Then he brought me to the door of the gate of the LORD’S house which [was] toward the north; and, behold, there sat women weeping for Tammuz.
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
14. “Ворота дома Господня”, как и в XI:1, могут значить только наружные врата, во внешней стене, потому что 1) они именно вели в храм, как целое; 2) внутренние ворота всегда ставятся с этим определением или другим каким-либо напр., “верхние”, как в IX:2; 3) у внешних ворот храма самое подходящее место для женщин; там именно - у внешней стены храма - впоследствии устроен был особый двор женщин. Таким образом, пророк все подвигается от внутренних частей храма к наружным, а в 16: ст. возвращается назад. “Женщины” в евр. с членом, след. известные, определенные женщины, может быть храмовые, или даже профессиональные плакальщицы; по Бертолету, член ставит их в отношение к упомянутым ранее “мужам”. - “Сидят”, т. е. на земле в знак скорби: ср. XXVII:16; Иов II:8; Плач II:10; Ис III:25; XLVII:1; Неем I:4; Пс СХХXVII:1; Мф XXVII:61; и теперь евреи совершают траур сидением на полу. - “Плачущие по Фаммузе”. Фаммуз, по словам блаж. Иеронима, “еврейское и сирское название Адониса; по народному сказанию в месяце июне был убит и снова ожил любовник Венеры, прекраснейший юноша, juvenis, откуда и месяц получил свое название; в честь этого и совершается ежегодный праздник, на котором женщины оплакивают его как умершего и затем воспевают его воскресение”. Посему блаж. Иероним поставил имя Адониса и в перевод Вульгаты, Культ Адониса несомненно восточного происхождения. Библос, где воды реки Адониса принимали летом красный цвет от таяния снегов на Ливане, был главным местом почитания Таммуза. В мифологических фрагментах Аккада упоминается любовник Астарты Дуузу или Думузу, каковое имя значит “сын жизни”, или “вечное дитя”; это бог хтонический (подземный); ежегодно в июне, который в честь его назывался Лузу (оттуда и позднейшее арамейское название этого месяца Фаммуз), он сходит в ад и там остается до ближайшей весны и это исчезновение празднуется жертвенным возлиянием и плачем (по-вавилонски “бикиту” ср. евр. “мебакот”, “плачущие”); в аду Истарта плачет над ним, а он своей пастушеской свирелью истощает царство мертвых и возвращает тени к жизни. Может быть этот вавилонский миф был первоисточником для сирийского и греческого. Иезекииль скорее мог иметь в виду здесь вавилонский культ. Еврейско-арамейское Фаммуз от корня “мазаз”, или “масас”, “гнить” звуковая переработка халдейского слова; имя же Адонис, вероятно, происходит от семитического “адон”, “Господь”: “сын Адона”. В мифе об этом боге и культе его, имевшем соответствие и в египетском культе Озириса и Изиды, в котором, по словам Павзания (II, 20, 5) плач женщин тоже играл большую роль, чествуется действие солнца на растительность, замирающую зимою и оживающую весною. Время видения пророка Иезекииля не соответствовало времени празднеств в честь Фаммуза (август-июнь); но это конечно не могло помешать тому, чтобы в видении пророку был показан этот праздник; при чтении же у LXX даты VIII:1: разница получается только на 1: месяц.
Adam Clarke: Commentary on the Bible - 1831
8:14: There sat women weeping for Tammuz - This was Adonis, as we have already seen; and so the Vulgate here translates. My old MS. Bible reads, There saten women, mornynge a mawmete of lecherye that is cleped Adonrdes. He is fabled to have been a beautiful youth beloved by Venus, and killed by a wild boar in Mount Lebanon, whence springs the river Adonis, which was fabled to run blood at his festival in August. The women of Phoenicia, Assyria, and Judea worshipped him as dead, with deep lamentation, wearing priapi and other obscene images all the while, and they prostituted themselves in honor of this idol. Having for some time mourned him as dead, they then supposed him revivified and broke out into the most extravagant rejoicings. Of the appearance of the river at this season, Mr. Maundrell thus speaks: "We had the good fortune to see what is the foundation of the opinion which Lucian relates, viz., that this stream at certain seasons of the year, especially about the feast of Adonis, is of a bloody color, proceeding from a kind of sympathy, as the heathens imagined, for the death of Adonis, who was killed by a wild boar in the mountain out of which this stream issues. Something like this we saw actually come to pass, for the water was stained to a surprising redness; and, as we observed in travelling, had stained the sea a great way into a reddish hue." This was no doubt occasioned by a red ochre, over which the river ran with violence at this time of its increase. Milton works all this up in these fine lines: -
"Thammuz came next behind,
Whose annual wound in Lebanon allured
The Syrian damsels to lament his fate,
In amorous ditties all a summer's day;
While smooth Adonis, from his native rock,
Ran purple to the sea, suffused with blood
Of Thammuz, yearly wounded. The love tale
Infected Sion's daughters with like heat:
Whose wanton passions in the sacred porch
Ezekiel saw, when by the vision led,
His eye surveyed the dark idolatries
Of alienated Judah."
Par. Lost, b. 1:446.
Tammuz signifies hidden or obscure, and hence the worship of his image was in some secret place.
Albert Barnes: Notes on the Bible - 1834
8:14: The seer is now brought back to the same gate as in Eze 8:3.
It is not certain that this verse refers to any special act of Tammuz-worship. The month in which the vision was seen, the sixth month (September), was not the month of the Tammuz-rites. But that such rites had been performed in Jerusalem there can be little doubt. Women are mentioned as employed in the service of idols in Jer 7:18. There is some reason for believing that the weeping of women for Tammuz passed into Syria and Palestine from Babylonia, Tammuz being identified with Duv-zi, whose loss was lamented by the goddess Istar. The festival was identical with the Greek "Adoniacs." The worship of Adonis had its headquarters at Byblos, where at certain periods of the year the stream, becoming stained by mountain floods, was popularly said to be red with the blood of Adonis. From Byblos it spread widely over the east and was thence carried to Greece. The contact of Zedekiah with pagan nations Jer 32:3 may very well have led to the introduction of an idolatry which at this time was especially popular among the eastern nations.
This solemnity was of a twofold character, first, that of mourning, in which the death of Adonis was bewailed with extravagant sorrow; and then, after a few days, the mourning gave place to wild rejoicings for his restoration to life. This was a Rev_ival of nature-worship under another form - the death of Adonis symbolized the suspension of the productive powers of nature, which were in due time Rev_ived. Accordingly, the time of this festival was the summer solstice, when in the east nature seems to wither and die under the scorching heat of the sun, to burst forth again into life at the due season. At the same time there was a connection between this and the sun-worship, in that the decline of the sun and the decline of nature might be alike represented by the death of Adonis. The excitement attendant upon these extravagances of alternate wailing and exultation were in complete accordance with the character of nature-worship, which for this reason was so popular in the east, especially with women, and led by inevitable consequence to unbridled license and excess. Such was in Ezekiel's day one of the most detestable forms of idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: toward: Eze 44:4, Eze 46:9
Geneva 1599
8:14 Then he brought me to the door of the gate of the LORD'S house which [was] toward the north; and, behold, there sat women weeping for (o) Tammuz.
(o) The Jews write, that this was a prophet of the idols, who after his death was once a year mourned for in the night.
John Gill
8:14 Then he brought me to the door of the gate of the Lord's house, which was towards the north,.... By "the Lord's house" no doubt is meant the temple, which the Targum here calls the house of the sanctuary of the Lord; that gate of the temple (for the temple had several gates) which was to the north was the gate called Teri or Tedi, and was very little used (y). In this part of the temple were the sacrifices offered; and therefore it was the greater abomination to commit idolatry where the Lord was more solemnly worshipped:
and, behold, there sat women weeping for Tammuz: they were not in the court of the women, where they should have been; but at the northern gate, near the place of sacrifice; and they were sitting there, which none but the kings of the house of Judah, and of the family of David, were allowed in the temple (z); but, what was the greatest abomination, they were weeping for Tammuz. Jarchi says this was an image, which they heated inwardly, and its eyes were of lead; and these being melted with the heat, it seemed to weep; wherefore (the women) said, it asks for an offering: but not the idol, but the women, wept. Kimchi relates various interpretations of it;
"some (he says) expound it by an antiphrasis, "making Tammuz glad"; in the month of Tammuz they made a feast to the idol, and the women came to make him glad: others say, that with great diligence they brought water to the eyes of the idol called Tammuz, and it wept; signifying that it desired they would worship it: others interpret the word Tammuz as signifying "burnt"; (from the words in Dan 3:19; , "to heat the furnace";) as if should say, they wept for him, because he was for they burnt their sons and daughters in the fire, and the women wept for them. He further observes, that Maimonides (a) writes, that he found written in one of the books of the ancient idolaters, that there was a man of the idolatrous prophets, whose name was Tammuz; who called to a certain king, and commanded him to worship the seven stars, and the twelve signs of the zodiac, for which the king put him to a violent death; and, the same night he died, all the images from the ends of the earth gathered together to the temple of Babylon, to a golden image which was the image of the sun; and this image was hanging between the heavens and the earth, and it fell into the midst of the temple, and so all the images round about it; and it declared unto them what had happened to Tammuz the prophet; and all the images wept and lamented all that night; and when it was morning, they all fled to their temples at the ends of the earth; and this became an everlasting statute to them, that at the beginning of the first day of the month Tammuz, every year, they lament and weeps for Tammuz; and there are others that expound Tammuz the name of a beast which they worship;''
but, leaving these interpretations, Tammuz was either the Adonis of the Grecians; and so the Vulgate Latin version renders it Adonis; who was a young man beloved by Venus, and, being killed by a boar, his death was lamented by her; and, in respect to the goddess, an anniversary solemnity was kept by men and women lamenting his death, especially by women. So Pausanias, speaking of a certain place, there (says he) the women of the Argives (a people in Greece) mourn for Adonis (b). Lucian (c) gives a particular account of this ceremony, as performed at Byblus, a city in Phoenicia, not far from Judea; from whence the Jews might have borrowed this custom.
"I have seen (says he), in Byblus, a large temple of Venus Byblia, where they performed the rites unto Adonis, and I was a spectator of them. The Byblians say the affair relating to Adonis (or his death) by a boar happened in their country; and, in memory of it, every year they beat themselves, lament and offer sacrifice, and great mourning goes through the whole country; and when they beat themselves and mourn, they sacrifice to Adonis as dead; but the day following they pretend he is alive; and they shave their heads, as the Egyptians do at the death of Apis;''
and indeed it is thought by some that this Tammuz is the Osiris of the Egyptians; the same with Mizraim, the first king of Egypt, who, being slain in battle, his wife his ordered that he should be worshipped as a god, and a yearly lamentation made for him; and indeed Osiris and Adonis seem to be one and the same, only in different nations called by different names. Mention is made in Plato (d) of Thamus, a king that reigned at Thebes over all Egypt, and was the god called Ammon; no doubt the same with this Tammuz; and who is here called, in the Syriac and Arabic versions, Thamuz or Tamuz; he seems to be the same with Ham; and Egypt was called, the land of Ham, Ps 105:27; and it is most probable the Jews borrowed this piece of idolatry from the Egyptians their neighbours; with whom they were now very familiar, and from whom they expected help against the Chaldeans; but as there were such shocking obscenities used in this idolatrous service, it is most amazing that the Jewish women, who had been instructed in the law and worship of God, should ever go into it. Gussetius (e) thinks that Bacchus, the god of wine, is meant; and gives several reasons for it; and among the rest observes, that in the fourth month, called Tammuz from him, the vine was forming in ripe grapes; near the beginning of a fifth month, it was pressed out, and tunned up; and by the next month, having done fermenting, it was stopped up, which represented him buried; and for which the weeping was in this month.
(y) Misn. Middot, c. 5. sect. 3. (z) Maimon. Hilchot Melachim, c. 2. sect. 4. (a) Moreh Nevochim, par. 3. c. 29, p. 426. (b) Corinthiaca, sive l. 2. p. 121. (c) De Dea Syria. Vid. Theocriti, Idyll. 15. (d) Phaedrus, tom. 3. p. 974, Ed. Serran. (e) Ebr. Comment. p. 903. So Luther apud Dieteric. Antiqu. Bibl. par. 2. p. 132.
John Wesley
8:14 The door - Of the outer court, or court of the women, so called, because they were allowed to come into it. Weeping - Performing all the lewd and beastly rites of that idol, called by the Greeks, Adonis.
Robert Jamieson, A. R. Fausset and David Brown
8:14 From the secret abominations of the chambers of imagery, the prophet's eye is turned to the outer court at the north door; within the outer court women were not admitted, but only to the door.
sat--the attitude of mourners (Job 2:13; Is 3:26).
Tammuz--from a Hebrew root, "to melt down." Instead of weeping for the national sins, they wept for the idol. Tammuz (the Syrian for Adonis), the paramour of Venus, and of the same name as the river flowing from Lebanon; killed by a wild boar, and, according to the fable, permitted to spend half the year on earth, and obliged to spend the other half in the lower world. An annual feast was celebrated to him in June (hence called Tammuz in the Jewish calendar) at Byblos, when the Syrian women, in wild grief, tore off their hair and yielded their persons to prostitution, consecrating the hire of their infamy to Venus; next followed days of rejoicing for his return to the earth; the former feast being called "the disappearance of Adonis," the latter, "the finding of Adonis." This Phœnician feast answered to the similar Egyptian one in honor of Osiris. The idea thus fabled was that of the waters of the river and the beauties of spring destroyed by the summer during the half year when the sun is in the upper heat. Or else, the earth being clothed with beauty, hemisphere, and losing it when he departs to the lower. The name Adonis is not here used, as Adon is the appropriated title of Jehovah.
8:158:15: Եւ ասէ ցիս. Տեսանե՞ս զայդ որդի մարդոյ. դարձեալ եւ՛ս մեծամեծ գործս քան զայդ տեսանիցես։
15 Եւ ասաց ինձ. «Տեսնո՞ւմ ես այդ, մարդո՛ւ որդի. բայց դեռ սրանից է՛լ աւելի մեծ չարագործութիւններ կը տեսնես»:
15 Ու ինծի ըսաւ. «Որդի՛ մարդոյ, կը տեսնե՞ս. նորէն դարձիր ու ասոնցմէ աւելի մեծ պղծութիւններ պիտի տեսնես»։
Եւ ասէ ցիս. Տեսանե՞ս զայդ, որդի մարդոյ. դարձեալ` եւս մեծամեծ [142]գործս քան զայդ տեսանիցես:

8:15: Եւ ասէ ցիս. Տեսանե՞ս զայդ որդի մարդոյ. դարձեալ եւ՛ս մեծամեծ գործս քան զայդ տեսանիցես։
15 Եւ ասաց ինձ. «Տեսնո՞ւմ ես այդ, մարդո՛ւ որդի. բայց դեռ սրանից է՛լ աւելի մեծ չարագործութիւններ կը տեսնես»:
15 Ու ինծի ըսաւ. «Որդի՛ մարդոյ, կը տեսնե՞ս. նորէն դարձիր ու ասոնցմէ աւելի մեծ պղծութիւններ պիտի տեսնես»։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 и сказал мне: видишь ли, сын человеческий? обратись, и еще увидишь б{о}льшие мерзости.
8:15 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἑώρακας οραω view; see καὶ και and; even ἔτι ετι yet; still ὄψει οραω view; see ἐπιτηδεύματα επιτηδευμα great; loud τούτων ουτος this; he
8:15 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֵלַ֖י ʔēlˌay אֶל to הֲ hᵃ הֲ [interrogative] רָאִ֣יתָ rāʔˈîṯā ראה see בֶן־ ven- בֵּן son אָדָ֑ם ʔāḏˈām אָדָם human, mankind עֹ֣וד ʕˈôḏ עֹוד duration תָּשׁ֥וּב tāšˌûv שׁוב return תִּרְאֶ֛ה tirʔˈeh ראה see תֹּועֵבֹ֥ות tôʕēvˌôṯ תֹּועֵבָה abomination גְּדֹלֹ֖ות gᵊḏōlˌôṯ גָּדֹול great מֵ mē מִן from אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
8:15. et dixit ad me certe vidisti fili hominis adhuc conversus videbis abominationes maiores hisAnd he said to me: Surely thou hast seen, O son of man: but turn thee again, thou shalt see greater abominations than these.
15. Then said he unto me, Hast thou seen , O son of man? thou shalt again see yet greater abominations than these.
8:15. And he said to me: “Certainly, son of man, you have seen. But if you turn again, you will see even greater abominations than these.”
8:15. Then said he unto me, Hast thou seen [this], O son of man? turn thee yet again, [and] thou shalt see greater abominations than these.
Then said he unto me, Hast thou seen [this], O son of man? turn thee yet again, [and] thou shalt see greater abominations than these:

8:15 и сказал мне: видишь ли, сын человеческий? обратись, и еще увидишь б{о}льшие мерзости.
8:15
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
ἑώρακας οραω view; see
καὶ και and; even
ἔτι ετι yet; still
ὄψει οραω view; see
ἐπιτηδεύματα επιτηδευμα great; loud
τούτων ουτος this; he
8:15
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֵלַ֖י ʔēlˌay אֶל to
הֲ hᵃ הֲ [interrogative]
רָאִ֣יתָ rāʔˈîṯā ראה see
בֶן־ ven- בֵּן son
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
עֹ֣וד ʕˈôḏ עֹוד duration
תָּשׁ֥וּב tāšˌûv שׁוב return
תִּרְאֶ֛ה tirʔˈeh ראה see
תֹּועֵבֹ֥ות tôʕēvˌôṯ תֹּועֵבָה abomination
גְּדֹלֹ֖ות gᵊḏōlˌôṯ גָּדֹול great
מֵ מִן from
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
8:15. et dixit ad me certe vidisti fili hominis adhuc conversus videbis abominationes maiores his
And he said to me: Surely thou hast seen, O son of man: but turn thee again, thou shalt see greater abominations than these.
8:15. And he said to me: “Certainly, son of man, you have seen. But if you turn again, you will see even greater abominations than these.”
8:15. Then said he unto me, Hast thou seen [this], O son of man? turn thee yet again, [and] thou shalt see greater abominations than these.
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
15. См. ст. 6: и 13. Описанное к 16: ст. идолослужение могло быть хуже всех прежних, по месту совершения, очень священному, потому что совершалось задом к храму и потому что совершителями его были, должно быть, священники (см. ст. 16), но не по предмету потому, что поклонение солнцу никак нельзя признать хуже культа Астарты или зоолатрии, а скорее выше их. Таким образом, разрядный список культов у Иезекииля составлен не по существу и сравнительному достоинству их, а по посторонним соображениям; это потому что по существу всякий языческий культ для него нечто такое, хуже чего вообще ничего не может быть: измена Иегове, как и супружеская, не может быть большею или меньшею.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: Hast: Eze 8:6, Eze 8:12; Ti2 3:13
greater: Eze 8:9, Eze 8:13
John Gill
8:15 Then said he unto me, hast thou seen this, O son of man?.... This shocking piece of idolatry, women weeping for Tammuz:
turn thee yet again, and thou shalt see greater abominations than these; or, "great abominations besides these" (f).
(f) "abominationes magnas praeter istas", Calvin.
John Wesley
8:15 Greater - These later wickednesses may be accounted greater, because acted in a more sacred place.
Robert Jamieson, A. R. Fausset and David Brown
8:15 The next are "greater abominations," not in respect to the idolatry, but in respect to the place and persons committing it. In "the inner court," immediately before the door of the temple of Jehovah, between the porch and the altar, where the priests advanced only on extraordinary occasions (Joel 2:17), twenty-five men (the leaders of the twenty-four courses or orders of the priests, 1Chron 24:18-19, with the high priest, "the princes of the sanctuary," Is 43:28), representing the whole priesthood, as the seventy elders represented the people, stood with their backs turned on the temple, and their faces towards the east, making obeisance to the rising sun (contrast 3Kings 8:44). Sun-worship came from the Persians, who made the sun the eye of their god Ormuzd. It existed as early as Job (Job 31:26; compare Deut 4:19). Josiah could only suspend it for the time of his reign (4Kings 23:5, 4Kings 23:11); it revived under his successors.
8:168:16: Եւ եմո՛յծ զիս ՚ի ներքին սրահ տանն Տեառն, եւ ահա ՚ի վերայ դրաց տաճարին Տեառն ընդ սեղանն եւ ընդ վանդակն՝ իբրեւ արք քսանեւհինգ, որոց զթիկունս ՚ի տաճա՛րն Տեառն դարձուցեալ էր, եւ զերեսս ընդ արեւելս, եւ երկի՛ր պագանէին արեգական։
16 Եւ ինձ մտցրեց Տիրոջ տան ներքնասրահը: Ահա Տիրոջ տաճարի դռների վերեւում, խորանի ու պատշգամբի միջեւ, կային մօտաւորապէս քսանհինգ մարդիկ, որոնք թիկունքները շուռ էին տուել Տիրոջ տաճարի կողմը, երեսները՝ դէպի արեւելք ու երկրպագում էին արեւին:
16 Զիս Տէրոջը տանը ներքին գաւիթը տարաւ։ Տէրոջը տաճարին դուռը, սրահին ու սեղանին մէջտեղ, քսանըհինգ մարդ կար։ Անոնք կռնակնին Տէրոջը տաճարին դարձուցեր էին ու երեսնին դէպի արեւելք ու արեւուն երկրպագութիւն կ’ընէին։
Եւ եմոյծ զիս ի ներքին [143]սրահ տանն Տեառն, եւ ահա [144]ի վերայ դրաց տաճարին Տեառն ընդ սեղանն եւ ընդ վանդակն`` իբրեւ արք քսանեւհինգ, որոց զթիկունս ի տաճարն Տեառն դարձուցեալ էր, եւ զերեսս ընդ արեւելս, եւ երկիր պագանէին [145]արեգական:

8:16: Եւ եմո՛յծ զիս ՚ի ներքին սրահ տանն Տեառն, եւ ահա ՚ի վերայ դրաց տաճարին Տեառն ընդ սեղանն եւ ընդ վանդակն՝ իբրեւ արք քսանեւհինգ, որոց զթիկունս ՚ի տաճա՛րն Տեառն դարձուցեալ էր, եւ զերեսս ընդ արեւելս, եւ երկի՛ր պագանէին արեգական։
16 Եւ ինձ մտցրեց Տիրոջ տան ներքնասրահը: Ահա Տիրոջ տաճարի դռների վերեւում, խորանի ու պատշգամբի միջեւ, կային մօտաւորապէս քսանհինգ մարդիկ, որոնք թիկունքները շուռ էին տուել Տիրոջ տաճարի կողմը, երեսները՝ դէպի արեւելք ու երկրպագում էին արեւին:
16 Զիս Տէրոջը տանը ներքին գաւիթը տարաւ։ Տէրոջը տաճարին դուռը, սրահին ու սեղանին մէջտեղ, քսանըհինգ մարդ կար։ Անոնք կռնակնին Տէրոջը տաճարին դարձուցեր էին ու երեսնին դէպի արեւելք ու արեւուն երկրպագութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 И ввел меня во внутренний двор дома Господня, и вот у дверей храма Господня, между притвором и жертвенником, около двадцати пяти мужей {стоят} спинами своими ко храму Господню, а лицами своими на восток, и кланяются на восток солнцу.
8:16 καὶ και and; even εἰσήγαγέν εισαγω lead in; bring in με με me εἰς εις into; for τὴν ο the αὐλὴν αυλη courtyard; fold οἴκου οικος home; household κυρίου κυριος lord; master τὴν ο the ἐσωτέραν εσωτερος inner καὶ και and; even ἰδοὺ ιδου see!; here I am ἐπὶ επι in; on τῶν ο the προθύρων προθυρον the ναοῦ ναος sanctuary κυρίου κυριος lord; master ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the αιλαμ αιλαμ.1 and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the θυσιαστηρίου θυσιαστηριον altar ὡς ως.1 as; how εἴκοσι εικοσι twenty ἄνδρες ανηρ man; husband τὰ ο the ὀπίσθια οπισθιος he; him πρὸς προς to; toward τὸν ο the ναὸν ναος sanctuary τοῦ ο the κυρίου κυριος lord; master καὶ και and; even τὰ ο the πρόσωπα προσωπον face; ahead of αὐτῶν αυτος he; him ἀπέναντι απεναντι before; contrary καὶ και and; even οὗτοι ουτος this; he προσκυνοῦσιν προσκυνεω worship τῷ ο the ἡλίῳ ηλιος sun
8:16 וַ wa וְ and יָּבֵ֣א yyāvˈē בוא come אֹתִ֗י ʔōṯˈî אֵת [object marker] אֶל־ ʔel- אֶל to חֲצַ֣ר ḥᵃṣˈar חָצֵר court בֵּית־ bêṯ- בַּיִת house יְהוָה֮ [yᵊhwāh] יְהוָה YHWH הַ ha הַ the פְּנִימִית֒ ppᵊnîmîṯ פְּנִימִי inner וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold פֶ֜תַח fˈeṯaḥ פֶּתַח opening הֵיכַ֣ל hêḵˈal הֵיכָל palace יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בֵּ֤ין bˈên בַּיִן interval הָֽ hˈā הַ the אוּלָם֙ ʔûlˌām אֵילָם porch וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar כְּ kᵊ כְּ as עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty וַ wa וְ and חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five אִ֑ישׁ ʔˈîš אִישׁ man אֲחֹ֨רֵיהֶ֜ם ʔᵃḥˌōrêhˈem אָחֹור back(wards) אֶל־ ʔel- אֶל to הֵיכַ֤ל hêḵˈal הֵיכָל palace יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and פְנֵיהֶ֣ם fᵊnêhˈem פָּנֶה face קֵ֔דְמָה qˈēḏᵊmā קֶדֶם front וְ wᵊ וְ and הֵ֛מָּה hˈēmmā הֵמָּה they מִשְׁתַּחֲוִיתֶ֥ם mištaḥᵃwîṯˌem חוה bow down קֵ֖דְמָה qˌēḏᵊmā קֶדֶם front לַ la לְ to † הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
8:16. et introduxit me in atrium domus Domini interius et ecce in ostio templi Domini inter vestibulum et altare quasi viginti quinque viri dorsa habentes contra templum Domini et facies ad orientem et adorabant ad ortum solisAnd he brought me into the inner court of the house of the Lord: and behold at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men having their backs towards the temple of the Lord, in their faces to the east: and they adored towards the rising of the sun.
16. And he brought me into the inner court of the LORD’S house, and behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.
8:16. And he led me into the inner atrium of the house of the Lord. And behold, at the door of the temple of the Lord, between the vestibule and the altar, there were about twenty-five men with their backs toward the temple of the Lord, and their faces toward the east. And they were adoring toward the rising of the Sun.
8:16. And he brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, [were] about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.
And he brought me into the inner court of the LORD' S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, [were] about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east:

8:16 И ввел меня во внутренний двор дома Господня, и вот у дверей храма Господня, между притвором и жертвенником, около двадцати пяти мужей {стоят} спинами своими ко храму Господню, а лицами своими на восток, и кланяются на восток солнцу.
8:16
καὶ και and; even
εἰσήγαγέν εισαγω lead in; bring in
με με me
εἰς εις into; for
τὴν ο the
αὐλὴν αυλη courtyard; fold
οἴκου οικος home; household
κυρίου κυριος lord; master
τὴν ο the
ἐσωτέραν εσωτερος inner
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐπὶ επι in; on
τῶν ο the
προθύρων προθυρον the
ναοῦ ναος sanctuary
κυρίου κυριος lord; master
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
αιλαμ αιλαμ.1 and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
ὡς ως.1 as; how
εἴκοσι εικοσι twenty
ἄνδρες ανηρ man; husband
τὰ ο the
ὀπίσθια οπισθιος he; him
πρὸς προς to; toward
τὸν ο the
ναὸν ναος sanctuary
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
τὰ ο the
πρόσωπα προσωπον face; ahead of
αὐτῶν αυτος he; him
ἀπέναντι απεναντι before; contrary
καὶ και and; even
οὗτοι ουτος this; he
προσκυνοῦσιν προσκυνεω worship
τῷ ο the
ἡλίῳ ηλιος sun
8:16
וַ wa וְ and
יָּבֵ֣א yyāvˈē בוא come
אֹתִ֗י ʔōṯˈî אֵת [object marker]
אֶל־ ʔel- אֶל to
חֲצַ֣ר ḥᵃṣˈar חָצֵר court
בֵּית־ bêṯ- בַּיִת house
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
הַ ha הַ the
פְּנִימִית֒ ppᵊnîmîṯ פְּנִימִי inner
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
פֶ֜תַח fˈeṯaḥ פֶּתַח opening
הֵיכַ֣ל hêḵˈal הֵיכָל palace
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בֵּ֤ין bˈên בַּיִן interval
הָֽ hˈā הַ the
אוּלָם֙ ʔûlˌām אֵילָם porch
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
כְּ kᵊ כְּ as
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
וַ wa וְ and
חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five
אִ֑ישׁ ʔˈîš אִישׁ man
אֲחֹ֨רֵיהֶ֜ם ʔᵃḥˌōrêhˈem אָחֹור back(wards)
אֶל־ ʔel- אֶל to
הֵיכַ֤ל hêḵˈal הֵיכָל palace
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וּ û וְ and
פְנֵיהֶ֣ם fᵊnêhˈem פָּנֶה face
קֵ֔דְמָה qˈēḏᵊmā קֶדֶם front
וְ wᵊ וְ and
הֵ֛מָּה hˈēmmā הֵמָּה they
מִשְׁתַּחֲוִיתֶ֥ם mištaḥᵃwîṯˌem חוה bow down
קֵ֖דְמָה qˌēḏᵊmā קֶדֶם front
לַ la לְ to
הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
8:16. et introduxit me in atrium domus Domini interius et ecce in ostio templi Domini inter vestibulum et altare quasi viginti quinque viri dorsa habentes contra templum Domini et facies ad orientem et adorabant ad ortum solis
And he brought me into the inner court of the house of the Lord: and behold at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men having their backs towards the temple of the Lord, in their faces to the east: and they adored towards the rising of the sun.
8:16. And he led me into the inner atrium of the house of the Lord. And behold, at the door of the temple of the Lord, between the vestibule and the altar, there were about twenty-five men with their backs toward the temple of the Lord, and their faces toward the east. And they were adoring toward the rising of the Sun.
8:16. And he brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, [were] about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. “Во внутренний двор”. Следовательно, пророк возвращается туда, где он был раньше, хотя может быть и не в то самое место обширного внутреннего двора, по крайней мере наблюдает другую часть его. - “У дверей храма”. “Храм” евр. “хекал” - здание святилища. - “Между притвором, т. е. входным портиком храма (LXX переписывают евр. “Елам”) и жертвенником” - на святейшем месте (Иоил II:17), которое без сомнения из-за этого и выбрано для идолослужения, - обстоятельство, особенно отягчавшее грех. - “Около двадцати пяти мужей”. Судя по месту, где стояли эти идолослужители и которое могло быть доступно только священникам, толкователи прежде думали, что это были священники: пророк не называет их священниками как бы от ужаса перед тем, что они делают; они могли быть даже начальниками 24: священнических чред (1: Пар ХХVI,5: и д.) во главе с преосвященником, т. е. как 70: старейшин (ст 11) являются представителями идолослужения всего народа, так эти 25: человек - священнического сословия. Новейшие толкователи отвергают это предположение, главным образом, на том основании, что пророк их не называет священниками, что внутренний двор был доступен тогда и для мирян (основания, как видим, слабые), что в IX:6: эти лица называются старейшинами, и на основании приблизительности их числа (в греч. даже 20). - “Стоят спинами к храму”, положение, вынужденное необходимостью кланяться солнцу и д. б. ненамеренное, хотя и выражавшее все пренебрежение идолослужителей к Иегове, на евр. яз. “обратиться спиною” значило совершенно и с презрением оставить кого-нибудь (2: Пар XXIX:6; Ис I:4; Иер VII:24). Идолослужители делали буквально то, на что жаловался Господь через Иеремию: “они оборотили ко мне спину, а не лице” (II:27; III:32). “Лицами своими на восток и кланяются на восток солнцу. Следовательно, идолослужители кланялись именно восходящему солнцу, как персы (Геродот, Ист. IV, 15, 1; Тацит, Hist. III, 24) и отчасти ессеи (Флавий, De bello judaico II, 8, 4). Таким образом, здесь, возможно, что речь о персидском культе солнца, м. б. впервые введенном Манассией (4: Цар XXIII:11); до времени Иосии в храме держались кони для этого культа; настоящее место (ср. Иов XXXI:26: и д.) показывает, что по уничтожении его Иосией этот культ во время Иезекииля был восстановлен (так силен был поворот назад после этого царя). Солнце в лице бога “Самаса” (по евр. солнце “шемеш”) пользовалось особенным почитанием и у ассиро-вавилонян (как и в древних ханаанских религиях - см. объясн. к VI:4) и при Седекии, вассальном по отношению к Вавилоне князю, культ его мог проникнуть в Иерусалим.
Adam Clarke: Commentary on the Bible - 1831
8:16: Five and twenty men - These most probably represented the twenty-four courses of the priests, with the high priest for the twenty-fifth. This was the Persian worship, as their turning their faces to the east plainly shows they were worshipping the rising sun.
Albert Barnes: Notes on the Bible - 1834
8:16: The inner court - The court of the priests.
About five and twenty men - Rather, as it were five etc. This was the number of the heads of the 24 courses (shifts) with the high priest presiding over them. These then were the representatives of the priests, as the seventy were of the people. In the temple the seat of the Divine Majesty was at the west, perhaps appointed for this very purpose, to guard against the idolatrous adoration of the rising sun. Therefore the idolatrous priests must in worshipping the false sun-god turn their backs upon the True. The worship of the heavenly bodies was one of the earliest forms of idolatry Job 31:26-27 and was expressly forbidden in the Law Deu 17:3. In its earliest form, it was conducted without the intervention of images, the adoration being addressed to the heavenly bodies themselves: this form, continued among the Persians, seems to have been introduced afresh into Jerusalem at the time of Ezekiel. Compare, also, Kg2 23:11-12. The images (compare Eze 6:4, Eze 6:6) were probably columns set up in honor of the sun, not images in human form. This simpler mode of sunworship was soon changed. The sun, or the god supposed to preside over it, was represented as a person, whose image was set up and adored.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: the inner: Eze 10:3, Eze 40:28, Eze 43:5, Eze 45:19
at the door: Kg2 16:14; Ch2 7:7; Joe 2:17
about: Eze 11:1
with their: Eze 23:35; Kg1 8:29; Ch2 29:6; Jer 2:27, Jer 32:33
their faces: Deu 4:19, Deu 17:3; Kg2 23:5, Kg2 23:11; Job 31:26-28; Jer 44:17; Act 7:42, Act 7:43
and they: It seems that the Jews had incorporated every species of idolatry into their worship, Egyptian, Phoenician, and Persian; for this evidently was the Magian worship of the sun.
Carl Friedrich Keil and Franz Delitzsch
8:16
Fourth Abomination: Worship of the Sun by the Priests
Ezek 8:16. And He took me into the inner court of the house of Jehovah, and behold, at the entrance into the temple of Jehovah, between the porch and the altar, as it were five and twenty men,with their backs towards the temple of Jehovah and their faces towards the east; they were worshipping the sun towards the east. Ezek 8:17. And He said to me, Seest thou this, son of Man? Is it too little for the house of Judah to perform the abominations which they are performing here, that they also fill the land with violence, and provoke me to anger again and again? For behold they stretch out the vine-branch to their nose. Ezek 8:18. But I also will act in fury; my eye shall not look compassionately, and I will not spare; and if they cry with a loud voice in my ears, I will not hear them. - After Ezekiel has seen the idolatrous abominations in the outer court, or place for the people, he is taken back into the inner court, or court of the priests, to see still greater abominations there. Between the porch of the temple and the altar of burnt-offering, the most sacred spot therefore in the inner court, which the priests alone were permitted to tread (Joel 2:17), he sees as if twenty-five men, with their backs toward the temple, were worshipping the sun in the east. כּ before עשׂרים is not a preposition, circa, about, but a particle of comparison (an appearance): as if twenty-five men; after the analogy of כּ before an accusative (vid., Ewald, 282d). For the number here is not an approximative one; but twenty-five is the exact number, namely, the twenty-four leaders of the classes of priests (1Chron 24:5.; 2Chron 36:14; Ezra 10:5), with the high priest at the head (see Lightfoot's Chronol. of O.T., Opp. I. 124). As the whole nation was seen in the seventy elders, so is the entire priesthood represented here in the twenty-five leaders as deeply sunk in disgraceful idolatry. Their apostasy from the Lord is shown in the fact that they turn their back upon the temple, and therefore upon Jehovah, who was enthroned in the temple, and worship the sun, with their faces turned towards the east. The worship of the sun does not refer to the worship of Adonis, as Hvernick supposes, although Adonis was a sun-god; but generally to the worship of the heavenly bodies, against which Moses had warned the people (Deut 4:19; Deut 17:3), and which found its way in the time of Manasseh into the courts of the temple, whence it was afterwards expelled by Josiah (4Kings 23:5, 4Kings 23:11). The form משׁתתּויתם must be a copyist's error for משׁתּחוים; as the supposition that it is an unusual form, with a play upon השׁחית,
(Note: "An extraordinary form, invented for the purpose of more effectually expressing their extraordinary abomination." - Lightfoot.)
is precluded by the fact that it would in that case be a 2nd per. plur. perf., and such a construction is rendered impossible by the המּה which immediately precedes it (cf. Ewald, 118a).
To these idolatrous abominations Judah has added other sins, as if these abominations were not bad enough in themselves. This is the meaning of the question in Ezek 8:17, 'הנּקל וגו: is it too little for the house of Judah, etc.? נקל with מן, as in Is 49:6. To indicate the fulness of the measure of guilt, reference is again briefly made to the moral corruption of Judah. חמס embraces all the injuries inflicted upon men; תּועבות, impiety towards God, i.e., idolatry. By violent deeds they provoke God repeatedly to anger (שׁוּב, followed by an infinitive, expresses the repetition of an action). The last clause of Ezek 8:17 ('והנּם שׁלחים וגו) is very obscure. The usual explanation, which has been adopted by J. D. Michaelis and Gesenius: "they hold the twig to their nose," namely, the sacred twig Barsom, which the Parsees held in their hands when praying (vid., Hyde, de relig. vet. Pars. p. 350, ed. 2; and Kleuker, Zend-Avesta, III. p. 204), suits neither the context nor the words. According to the position of the clause in the context, we do not expect an allusion to a new idolatrous rite, but an explanation of the way in which Judah had excited the wrath of God by its violent deeds. Moreover, זמורה is not a suitable word to apply to the Barsom - Zemōrâh is a shoot or tendril of the vine (cf. Ezek 15:2; Is 17:10; Num 13:23). The Barsom, on the other hand, consisted of bunches of twigs of the tree Gez or Hom, or of branches of the pomegranate, the tamarisk, or the date (cf. Kleuker l.c., and Strabo, XV. 733), and was not held to the nose, but kept in front of the mouth as a magical mode of driving demons away (vid., Hyde, l.c.). Lastly, שׁלח אל does not mean to hold anything, but to stretch out towards, to prepare to strike, to use violence. Of the other explanations given, only two deserve any consideration - namely, first, the supposition that it is a proverbial expression, "to apply the twig to anger," in the sense of adding fuel to the fire, which Doederlein (ad Grotii adnott.) applies in this way, "by these things they supply food, as it were, to my wrath, which burns against themselves," i.e., they bring fuel to the fire of my wrath. Lightfoot gives a similar explanation in his Hor. hebr. ad Jn 15:6. The second is that of Hitzig: "they apply the sickle to their nose," i.e., by seeking to injure me, they injure themselves. In this case זמורה must be taken in the sense of מזמּרה, a sickle or pruning-knife, and pointed זמורה. The saying does appear to be a proverbial one, but the origin and meaning of the proverb have not yet been satisfactorily explained. - Ezek 8:18. Therefore will the Lord punish unsparingly (cf. Ezek 7:4, Ezek 7:9; Ezek 5:11). This judgment he shows to the prophet in the two following chapters.
John Gill
8:16 And he brought me into the inner court of the Lord's house,.... The court of the priests, where they offered sacrifice, and into which none might come but themselves:
and, behold, at the door of the temple of the Lord, between the porch and the altar; the porch that led into the temple, and the brasen altar, the altar of burnt offerings, which was a very sacred place, and reckoned more holy than the court of the priests (g).
were about five and twenty men; the number, more or less, not being exactly known; who they were, whether the priests or princes of the people, is not certain; probably some of both:
with their backs towards the temple of the Lord; that is, the most holy place, which they were obliged to, in order to do what is afterwards affirmed of them; for the sanctuary was built to the west, that in their worship the Jews might not look to the east, as the Gentiles did; wherefore these men, that they might imitate the Gentiles in their idolatry, turned their backs to the most holy place; which is an aggravation of their impiety; casting the utmost contempt on God, his worship, and the place of it:
and their faces towards the east: when the sun rises:
and they worshipped the sun towards the east; as many nations did, though forbidden the Jews by an express law of God, Deut 4:19; yet this they fell into, and had horses and chariots devoted to this idolatry; see 4Kings 21:3. The word rendered "worshipped" is compounded of two words; one signifying to "corrupt", the other to "worship": showing that, by worshipping the sun, they corrupted themselves, and the house of God; and so the Targum renders it,
"and, lo, they corrupted themselves, worshipping in the east the sun;''
and so it is explained in the Jerusalem Talmud,
"they corrupted the temple, and worshipped the sun;''
but Kimchi thinks the word (h) consists of the verb in the past tense, and of the participle; and that the sense is, when the prophet saw the men worshipping the sun to the east, as amazed at it, put this question to those that went in, "do ye worship also?" (i) so Ben Melech.
(g) Bemidbar Rabba, sect. 7. fol. 184. 4. (h) (i) Vid. Hottinger. Smegma Orientale, l. 3. par. 1. c. 24. p. 154. who rather is of opinion that the word is compounded of the participle and the particle or the pronoun
John Wesley
8:16 Inner court - The innermost, that which was next the temple, called here the Lord's house. At the door - Before he saw abominations in the gates of the courts, now he is come to the very house itself. The porch - That stately porch, beautified with the curious and mighty brass pillars, Jachin and Boaz. Altar - The brazen altar for burnt - offerings, which was placed in the court before the front of the temple, and is here represented in its proper place. Their backs - In contempt of God, and his worship. The sun - In imitation of the Persians, Egyptians, and other eastern idolaters; these Jews turn their back on God who created the sun, and worship the creature in contempt of the Creator.
Robert Jamieson, A. R. Fausset and David Brown
8:16 worshipped--In the Hebrew a corrupt form is used to express Ezekiel's sense of the foul corruption of such worship.
8:178:17: Եւ ասէ ցիս. Տեսե՞ր զայդ որդի մարդոյ. միթէ փո՞քր ինչ իցէ անօրէնութիւն տանդ Իսրայէլի զոր գործեն աստ. զի լցին զերկիրդ անօրէնութեամբք, եւ դարձան ՚ի բարկացուցանել զիս. եւ ահա ձգեն զբազուկ որթուն ընդ արհամարհանս[12400]։ [12400] Յօրինակին պակասէր. Միթէ փոքր ինչ իցէ։ Բազումք. Զի լցին զերկիրն... եւ ահա ձկտեն զբազուկ որթոյն։
17 Նա ասաց ինձ. «Տեսա՞ր այդ, մարդո՛ւ որդի: Մի՞թէ փոքր բան է Իսրայէլի այդ տան անօրէնութիւնը, որ դրանք այստեղ գործում են, որպէսզի այդ երկիրը լցուի անօրէնութիւններով, ու դրանք բարկացնեն ինձ: Ահա որթատունկի ճիւղն էլ քաշում են որպէս արհամարհանքի[22] նշան:[22] 22. Եբրայերէն՝ քաշում են իրենց քթին:
17 Ինծի ըսաւ. «Որդի՛ մարդոյ, տեսա՞ր. միթէ Յուդայի տանը պզտի՞կ բան կ’երեւնայ իրենց հոս ըրած պղծութիւնները, որ երկիրն ալ բռնութիւնով լեցուցին ու զիս բարկացնել ջանացին։ Ահա ճիւղը իրենց քթին կ’երկնցնեն։
Եւ ասէ ցիս. Տեսե՞ր զայդ, որդի մարդոյ. միթէ փո՞քր ինչ իցէ [146]անօրէնութիւն տանդ Իսրայելի`` զոր գործեն աստ, զի լցին զերկիրդ անօրէնութեամբք, եւ դարձան ի բարկացուցանել զիս. եւ ահա ձկտեն [147]զբազուկ որթոյն ընդ արհամարհանս:

8:17: Եւ ասէ ցիս. Տեսե՞ր զայդ որդի մարդոյ. միթէ փո՞քր ինչ իցէ անօրէնութիւն տանդ Իսրայէլի զոր գործեն աստ. զի լցին զերկիրդ անօրէնութեամբք, եւ դարձան ՚ի բարկացուցանել զիս. եւ ահա ձգեն զբազուկ որթուն ընդ արհամարհանս[12400]։
[12400] Յօրինակին պակասէր. Միթէ փոքր ինչ իցէ։ Բազումք. Զի լցին զերկիրն... եւ ահա ձկտեն զբազուկ որթոյն։
17 Նա ասաց ինձ. «Տեսա՞ր այդ, մարդո՛ւ որդի: Մի՞թէ փոքր բան է Իսրայէլի այդ տան անօրէնութիւնը, որ դրանք այստեղ գործում են, որպէսզի այդ երկիրը լցուի անօրէնութիւններով, ու դրանք բարկացնեն ինձ: Ահա որթատունկի ճիւղն էլ քաշում են որպէս արհամարհանքի[22] նշան:
[22] 22. Եբրայերէն՝ քաշում են իրենց քթին:
17 Ինծի ըսաւ. «Որդի՛ մարդոյ, տեսա՞ր. միթէ Յուդայի տանը պզտի՞կ բան կ’երեւնայ իրենց հոս ըրած պղծութիւնները, որ երկիրն ալ բռնութիւնով լեցուցին ու զիս բարկացնել ջանացին։ Ահա ճիւղը իրենց քթին կ’երկնցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17 И сказал мне: видишь ли, сын человеческий? мало ли дому Иудину, чтобы делать такие мерзости, какие они делают здесь? но они еще землю наполнили нечестием, и сугубо прогневляют Меня; и вот, они ветви подносят к носам своим.
8:17 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ἑώρακας οραω view; see υἱὲ υιος son ἀνθρώπου ανθρωπος person; human μὴ μη not μικρὰ μικρος little; small τῷ ο the οἴκῳ οικος home; household Ιουδα ιουδα Iouda; Iutha τοῦ ο the ποιεῖν ποιεω do; make τὰς ο the ἀνομίας ανομια lawlessness ἃς ος who; what πεποιήκασιν ποιεω do; make ὧδε ωδε here διότι διοτι because; that ἔπλησαν πληθω fill; fulfill τὴν ο the γῆν γη earth; land ἀνομίας ανομια lawlessness καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτοὶ αυτος he; him ὡς ως.1 as; how μυκτηρίζοντες μυκτηριζω mock
8:17 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַי֮ ʔēlay אֶל to הֲ hᵃ הֲ [interrogative] רָאִ֣יתָ rāʔˈîṯā ראה see בֶן־ ven- בֵּן son אָדָם֒ ʔāḏˌām אָדָם human, mankind הֲ hᵃ הֲ [interrogative] נָקֵל֙ nāqˌēl קלל be slight לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah מֵ mē מִן from עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּועֵבֹ֖ות ttôʕēvˌôṯ תֹּועֵבָה abomination אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָֽשׂוּ־ ʕˈāśû- עשׂה make פֹ֑ה fˈō פֹּה here כִּֽי־ kˈî- כִּי that מָלְא֨וּ mālᵊʔˌû מלא be full אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth חָמָ֗ס ḥāmˈās חָמָס violence וַ wa וְ and יָּשֻׁ֨בוּ֙ yyāšˈuvû שׁוב return לְ lᵊ לְ to הַכְעִיסֵ֔נִי haḵʕîsˈēnî כעס be discontent וְ wᵊ וְ and הִנָּ֛ם hinnˈām הִנֵּה behold שֹׁלְחִ֥ים šōlᵊḥˌîm שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זְּמֹורָ֖ה zzᵊmôrˌā זְמֹורָה shoot אֶל־ ʔel- אֶל to אַפָּֽם׃ ʔappˈām אַף nose
8:17. et dixit ad me certe vidisti fili hominis numquid leve est hoc domui Iuda ut facerent abominationes istas quas fecerunt hic quia replentes terram iniquitate conversi sunt ad inritandum me et ecce adplicant ramum ad nares suasAnd he said to me: Surely thou hast seen, O son of man: is this a light thing to the house of Juda, that they should commit these abominations which they have committed here: because they have filled the land with iniquity, and have turned to provoke me to anger? and behold they put a branch to their nose.
17. Then he said unto me, Hast thou seen , O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have turned again to provoke me to anger: and, lo, they put the branch to their nose.
8:17. And he said to me: “Certainly, son of man, you have seen. Can this be so trivial to the house of Judah, when they commit these abominations, just as they have committed here, that, having filled the earth with iniquity, they now turn to provoke me? And behold, they are applying a branch to their nose.
8:17. Then he said unto me, Hast thou seen [this], O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.
Then he said unto me, Hast thou seen [this], O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose:

8:17 И сказал мне: видишь ли, сын человеческий? мало ли дому Иудину, чтобы делать такие мерзости, какие они делают здесь? но они еще землю наполнили нечестием, и сугубо прогневляют Меня; и вот, они ветви подносят к носам своим.
8:17
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ἑώρακας οραω view; see
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
μὴ μη not
μικρὰ μικρος little; small
τῷ ο the
οἴκῳ οικος home; household
Ιουδα ιουδα Iouda; Iutha
τοῦ ο the
ποιεῖν ποιεω do; make
τὰς ο the
ἀνομίας ανομια lawlessness
ἃς ος who; what
πεποιήκασιν ποιεω do; make
ὧδε ωδε here
διότι διοτι because; that
ἔπλησαν πληθω fill; fulfill
τὴν ο the
γῆν γη earth; land
ἀνομίας ανομια lawlessness
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτοὶ αυτος he; him
ὡς ως.1 as; how
μυκτηρίζοντες μυκτηριζω mock
8:17
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַי֮ ʔēlay אֶל to
הֲ hᵃ הֲ [interrogative]
רָאִ֣יתָ rāʔˈîṯā ראה see
בֶן־ ven- בֵּן son
אָדָם֒ ʔāḏˌām אָדָם human, mankind
הֲ hᵃ הֲ [interrogative]
נָקֵל֙ nāqˌēl קלל be slight
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
מֵ מִן from
עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֹּועֵבֹ֖ות ttôʕēvˌôṯ תֹּועֵבָה abomination
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָֽשׂוּ־ ʕˈāśû- עשׂה make
פֹ֑ה fˈō פֹּה here
כִּֽי־ kˈî- כִּי that
מָלְא֨וּ mālᵊʔˌû מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
חָמָ֗ס ḥāmˈās חָמָס violence
וַ wa וְ and
יָּשֻׁ֨בוּ֙ yyāšˈuvû שׁוב return
לְ lᵊ לְ to
הַכְעִיסֵ֔נִי haḵʕîsˈēnî כעס be discontent
וְ wᵊ וְ and
הִנָּ֛ם hinnˈām הִנֵּה behold
שֹׁלְחִ֥ים šōlᵊḥˌîm שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זְּמֹורָ֖ה zzᵊmôrˌā זְמֹורָה shoot
אֶל־ ʔel- אֶל to
אַפָּֽם׃ ʔappˈām אַף nose
8:17. et dixit ad me certe vidisti fili hominis numquid leve est hoc domui Iuda ut facerent abominationes istas quas fecerunt hic quia replentes terram iniquitate conversi sunt ad inritandum me et ecce adplicant ramum ad nares suas
And he said to me: Surely thou hast seen, O son of man: is this a light thing to the house of Juda, that they should commit these abominations which they have committed here: because they have filled the land with iniquity, and have turned to provoke me to anger? and behold they put a branch to their nose.
8:17. And he said to me: “Certainly, son of man, you have seen. Can this be so trivial to the house of Judah, when they commit these abominations, just as they have committed here, that, having filled the earth with iniquity, they now turn to provoke me? And behold, they are applying a branch to their nose.
8:17. Then he said unto me, Hast thou seen [this], O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Не довольствуясь осквернением храма (“здесь”), дом Иудин (в 6: и 11: ст. “Израилев”, потому что, может быть, имеются в виду и культы Израильского царства) оскверняет и всю страну “нечестием”, букв. “насилием”, “обидою” (“хамас”); какими, объяснено в IX:2: “земля полна крови и город неправды” (см. там). - “И вот они ветви подносят к носам своим”. Очень загадочное выражение. По наиболее принятому объяснению, оно доказывает описание культа солнца, указывая, может быть, ту черту в нем, которая появилась недавно и составляла таким образом особенно возмущавший шаг вперед и по сравнению с бременами Манассии; именно думают, что здесь речь об обычае солнцепоклонников в Персии держать во время молитвы у рта пучок веток из фиников, гранатов и тамарисков, называвшийся “баресма”, или чтобы оградить рот от демонов, или чтобы не осквернить святилища дыханием; для этих же целей и священники закрывали при службе рот особым покрывалом (Strabo XV, 733. Hyde, De relig. Pers. ed. 2, 350: и др.). Хотя еврейское слово, переводимое здесь ветвь. - “земора” - означает собственно виноградную ветвь (слав. “лозу”), но оно, полагают, могло прилагаться и к другим ветвям, не говоря о том, что его находят возможным считать поврежденным или арамаизованным баресма. Правда, такое понимание не мирится с контекстом: последний заставляет здесь ждать не указания на новый обряд богослужения, а объяснения, как Иуда своим беззаконием возбуждает гнев Божий. Затем мог ли этот обычай, который в грехе солнцепоклонения составляет одну лишь частность пророк считает настолько ужасным, чтобы подле него и грех солнцепоклонения представлялся менее существенным? Наконец, едва ли, вероятно, чтобы в то время персидский культ проник в Палестину с такими мелочами, когда в книге Иезекииля персы выступают едва известными ему, безвредными варварами (XXVII:10; XXXVIII:5). Но все другие объяснения этого выражения еще произвольнее, а некоторые неприличны. Читая слово “ветвь” несколько иначе, получают смысл: “подносят серп к носам своим”, должно быть пословица: готовят себе гибель. По раввинскому объяснению “замора” - crepitus ventris, а “носам своим” одна из 18: поправок книжников (“тиккун соферин) вместо “носу моему”, причем (по мнению Кречмара) имеется в виду жертвенный дым с высот, составляющей вонь для Господа. По мнению Бертолета - при той же поправка последнего слова (“носу моему”), “земора”, “ветка” имеет здесь непристойное значение (Levy, Neuehebrach. Worterbuch I, 544), и речь идет о развратном культе, обличаемом, и Исаией в LVII:8, совершавшемся по домам и потому наполнявшем скверной всю страну, в противоположность прежде указанным культам, осквернявшим только храм. Тот и другой реализм оскорблял бы вероятно слух и древнего еврея и едва ли был бы достоин боговдохновенного писателя. Другие видят в выражении пословицу с утерянным смыслом; но мог ли пророк употребить такую недолговечную пословицу?
Adam Clarke: Commentary on the Bible - 1831
8:17: They put the branch to their nose - This is supposed to mean some branch or branches, which they carried in succession in honor of the idol, and with which they covered their faces, or from which they inhaled a pleasant smell, the branches being odoriferous. That the heathens carried branches of trees in their sacred ceremonies is well known to all persons acquainted with classic antiquity; and it is probable that the heathen borrowed those from the use of such branches in the Jewish feast of tabernacles. There are many strange, and some filthy, interpretations given of this clause; but the former are not worth repeating, and I abominate the latter too much to submit to defile my paper with them. Probably the Brahminic Linga is here intended.
It really seems that at this time the Jews had incorporated every species of idolatry in their impure worship, - Phoenician, Egyptian, and Persian. I might add that some imagine the image of jealousy to be a personification of idolatry itself.
Albert Barnes: Notes on the Bible - 1834
8:17: "Violence" represents sin against man, "abominations" sins against God. These went hand in hand in Jerusalem.
And have returned - After the reformation effected for a time by Josiah's zeal, they have gone back to their old state.
They put the branch to their nose - An allusion to a then familiar practice, of which we find no clear traces elsewhere. Ezekiel is describing the attitude usual in such devotions, the branch held before the mouth, but wishing to represent it in contemptuous and derogatory terms, he substitutes the word "nose" for "mouth."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: Is it a light: etc. or, Is there anything lighter than to commit, etc
for: Eze 7:23, Eze 9:9, Eze 11:6; Gen 6:13; Kg2 21:16, Kg2 24:4; Jer 6:7, Jer 19:4, Jer 20:8; Amo 3:10, Amo 6:3; Mic 2:2, Mic 6:12; Zep 1:9
they put: So the Vulgate has, applicant ramum ad nares suas "they apply the branch to their nose;" which Jerome explains by "a branch of the palm tree with which they adored the idols;" and it seems plainly to allude to the Magian fire-worshippers, who, Strabo tells us, held a little bunch of twigs in their hand, when praying before the fire.
Geneva 1599
8:17 Then he said to me, Hast thou seen [this], O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the (p) branch to their nose.
(p) Declaring that the censings and service of the idolaters are but infections and villany before God.
John Gill
8:17 Then he said unto me, hast thou seen this, O son of man?.... Took notice of and considered this piece of idolatry, worshipping the sun toward the east:
is it a light thing to the house of Judah that they commit the abominations which they commit here? could these things, which are such dreadful abominations, committed here in the temple, be reckoned light things by them, as surely they cannot? yet these are not all that they have done:
for they have filled the land with violence; with rapine and oppression; doing injury to the poor and needy, the widow and the fatherless, in all places:
and have returned to provoke me to anger; by other instances of idolatry:
and, lo, they put the branch to their nose; a laurel, or olive, or vine branch, which idolaters carried in their hands, and put to their nose, in honour of the idol they worshipped; in like manner as they kissed their hand at the sight of the sun, Job 31:26; and which the Jews did in imitation of the Heathen. This is one of the eighteen places in which there is "tikkun sopherim", or a "correction of the scribes"; who, instead of "my nose", direct to read "their nose"; hence the words are differently interpreted by the Jewish commentators; who, by rendered "branch", think an ill smell is meant; arising either from their posteriors, their back being towards the temple; or from the incense which they offered up to their idols; so Kimchi and Menachem in Jarchi; agreeably to which Fortunatus Scacchus (k) understands this, not of any branch used by idolaters, which they put to the nose of their idol, or their own, for the honour of that; but of the censer which the Israelites used, contrary to the command of God, and which they put to their nose to enjoy a forbidden smell; see Ezek 16:18; but Gussetius (l) gives another sense of the words, rendering them, "they send forth a branch to their anger"; the Israelites are compared to a vine, as in Is 5:1; sending forth bad branches, idolatrous actions, as here in this chapter; and to these bad branches they sent forth or added another, even anger against God, the prophets, true believers, and right worshippers of God; and therefore he also would deal in fury and wrath, as in Ezek 8:18; so Dr. Lightfoot (m) renders it,
""they send the branch to my wrath", or "to their own wrath"; that is, to what they have deserved; as if it was said, in the same manner that anyone puts wood to the fire, the branch of the wild vine, that it may the more quickly be burnt; so do these put the branch to my wrath, that it may burn the more fiercely; hence it follows, "therefore will I also deal in fury", &c.''
The Targum is,
"and, lo, they bring shame (or confusion) to their faces;''
what they do turns to their own ruin and destruction; as follows:
(k) Sacror. Eleaochr. Myrothec. l. 2. p. 536. (l) Ebr. Comment. p. 231. (m) Heb. & Talmud. Exercitat. in Johan. xv. 6.
John Wesley
8:17 Violence - All injustice is here meant towards all sorts of men, whom they first despise and next destroy. Returned - From injustice against man they return to impiety against God. The branch - As the worshippers of Bacchus waved their Thyrsus, the stalk wreathed with ivy, and bowed their bodies and often kissed the branches, so did these idolatrous Jews.
Robert Jamieson, A. R. Fausset and David Brown
8:17 put . . . branch to . . . nose--proverbial, for "they turn up the nose in scorn," expressing their insolent security [Septuagint]. Not content with outraging "with their violence" the second table of the law, namely, that of duty towards one's neighbor, "they have returned" (that is, they turn back afresh) to provoke Me by violations of the first table [CALVIN]. Rather, they held up a branch or bundle of tamarisk (called barsom) to their nose at daybreak, while singing hymns to the rising sun [STRABO, 1.15, p. 733]. Sacred trees were frequent symbols in idol-worship. CALVIN translates, "to their own ruin," literally, "to their nose," that is, with the effect of rousing My anger (of which the Hebrew is "nose") to their ruin.
8:188:18: Եւ ես արարից ընդ դոսա բարկութեամբ, եւ ո՛չ խնայեսցէ ակն իմ, եւ ո՛չ ողորմեցայց նոցա. եւ աղաղակեսցեն յականջս իմ մեծաձայն, եւ ո՛չ լուայց նոցա[12401]։[12401] Ոմանք. Եւ ոչ ողորմեցայց դոցա... իմ մեծաձայնս։
18 Ես էլ դրանց հետ բարկութեամբ եմ վարուելու. գթասիրտ աչքով չեմ նայելու, ոչ էլ ողորմելու եմ: Ականջիս գոռան էլ, չեմ լսելու դրանց»:
18 Ու ես ալ սրտմտութեամբ պիտի վարուիմ անոնց հետ։ Աչքս պիտի չխնայէ ու պիտի չողորմիմ։ Անոնք իմ ականջներուս մեծ ձայնով պիտի կանչեն, սակայն անոնց մտիկ պիտի չընեմ»։
Եւ ես արարից ընդ նոսա բարկութեամբ, եւ ոչ խնայեսցէ ակն իմ, եւ ոչ ողորմեցայց նոցա. եւ աղաղակեսցեն յականջս իմ մեծաձայն, եւ ոչ լուայց նոցա:

8:18: Եւ ես արարից ընդ դոսա բարկութեամբ, եւ ո՛չ խնայեսցէ ակն իմ, եւ ո՛չ ողորմեցայց նոցա. եւ աղաղակեսցեն յականջս իմ մեծաձայն, եւ ո՛չ լուայց նոցա[12401]։
[12401] Ոմանք. Եւ ոչ ողորմեցայց դոցա... իմ մեծաձայնս։
18 Ես էլ դրանց հետ բարկութեամբ եմ վարուելու. գթասիրտ աչքով չեմ նայելու, ոչ էլ ողորմելու եմ: Ականջիս գոռան էլ, չեմ լսելու դրանց»:
18 Ու ես ալ սրտմտութեամբ պիտի վարուիմ անոնց հետ։ Աչքս պիտի չխնայէ ու պիտի չողորմիմ։ Անոնք իմ ականջներուս մեծ ձայնով պիտի կանչեն, սակայն անոնց մտիկ պիտի չընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:188:18 За то и Я стану действовать с яростью; не пожалеет око Мое, и не помилую; и хотя бы они взывали в уши Мои громким голосом, не услышу их.
8:18 καὶ και and; even ἐγὼ εγω I ποιήσω ποιεω do; make αὐτοῖς αυτος he; him μετὰ μετα with; amid θυμοῦ θυμος provocation; temper οὐ ου not φείσεται φειδομαι spare; refrain ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine οὐδὲ ουδε not even; neither μὴ μη not ἐλεήσω ελεεω show mercy; have mercy on
8:18 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִי֙ ʔᵃnˌî אֲנִי i אֶעֱשֶׂ֣ה ʔeʕᵉśˈeh עשׂה make בְ vᵊ בְּ in חֵמָ֔ה ḥēmˈā חֵמָה heat לֹֽא־ lˈō- לֹא not תָחֹ֥וס ṯāḥˌôs חוס pity עֵינִ֖י ʕênˌî עַיִן eye וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶחְמֹ֑ל ʔeḥmˈōl חמל have compassion וְ wᵊ וְ and קָרְא֤וּ qārᵊʔˈû קרא call בְ vᵊ בְּ in אָזְנַי֙ ʔoznˌay אֹזֶן ear קֹ֣ול qˈôl קֹול sound גָּדֹ֔ול gāḏˈôl גָּדֹול great וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֶשְׁמַ֖ע ʔešmˌaʕ שׁמע hear אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
8:18. ergo et ego faciam in furore non parcet oculus meus nec miserebor et cum clamaverint ad aures meas voce magna non exaudiam eosTherefore I also will deal with them in my wrath: my eye shall not spare them, neither will I shew mercy: and when they shall cry to my ears with a loud voice, I will not hear them.
18. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.
8:18. Therefore, I also will act toward them in my fury. My eye will not be lenient, nor will I take pity. And when they will have cried out to my ears with a loud voice, I will not heed them.”
8:18. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, [yet] will I not hear them.
Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, [yet] will I not hear them:

8:18 За то и Я стану действовать с яростью; не пожалеет око Мое, и не помилую; и хотя бы они взывали в уши Мои громким голосом, не услышу их.
8:18
καὶ και and; even
ἐγὼ εγω I
ποιήσω ποιεω do; make
αὐτοῖς αυτος he; him
μετὰ μετα with; amid
θυμοῦ θυμος provocation; temper
οὐ ου not
φείσεται φειδομαι spare; refrain
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
οὐδὲ ουδε not even; neither
μὴ μη not
ἐλεήσω ελεεω show mercy; have mercy on
8:18
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֶעֱשֶׂ֣ה ʔeʕᵉśˈeh עשׂה make
בְ vᵊ בְּ in
חֵמָ֔ה ḥēmˈā חֵמָה heat
לֹֽא־ lˈō- לֹא not
תָחֹ֥וס ṯāḥˌôs חוס pity
עֵינִ֖י ʕênˌî עַיִן eye
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶחְמֹ֑ל ʔeḥmˈōl חמל have compassion
וְ wᵊ וְ and
קָרְא֤וּ qārᵊʔˈû קרא call
בְ vᵊ בְּ in
אָזְנַי֙ ʔoznˌay אֹזֶן ear
קֹ֣ול qˈôl קֹול sound
גָּדֹ֔ול gāḏˈôl גָּדֹול great
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֶשְׁמַ֖ע ʔešmˌaʕ שׁמע hear
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
8:18. ergo et ego faciam in furore non parcet oculus meus nec miserebor et cum clamaverint ad aures meas voce magna non exaudiam eos
Therefore I also will deal with them in my wrath: my eye shall not spare them, neither will I shew mercy: and when they shall cry to my ears with a loud voice, I will not hear them.
8:18. Therefore, I also will act toward them in my fury. My eye will not be lenient, nor will I take pity. And when they will have cried out to my ears with a loud voice, I will not heed them.”
8:18. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, [yet] will I not hear them.
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
18. “Хотя бы они взывали во уши Мои громким голосом, не услышу их”. Новая мысль в тех повторениях прежнего, из которого состоит стих, и усиливающая их. Но предложение представляет буквальное (рационалисты: “неприятное”) совпадение с началом следующей главы, почему сомневаются в подлинности выражения; предложения нет в большинстве греческих кодексов.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: will I also: Eze 5:11-13, Eze 7:4-9, Eze 9:5, Eze 9:10, Eze 16:42, Eze 24:13; Nah 1:2
and though: Jdg 10:13, Jdg 10:14; Pro 1:28; Isa 1:15, Isa 59:2; Jer 11:11, Jer 14:12; Mic 3:4; Zac 7:13; Luk 13:25
John Gill
8:18 Therefore will I also deal in fury,.... Being provoked by such abominable idolatries, and such horrid insolence, and most contemptuous treatment:
mine eye shall not spare: neither will I have pity: see Ezek 5:11;
and though they cry in mine ears with a loud voice; very pressingly and earnestly for help, being in great distress:
yet will I not hear them; as they turned their backs on him, he will turn a deaf ear to them, and not regard their cries. The Targum is,
"they shall pray before me, with a great voice, and I will not receive their prayer.''
John Wesley
8:18 Will not hear - The time was, when God was ready to have heard, even before they cried: but now they cry aloud, and yet cry in vain. It is the upright heart which God regards, and not the loud voice.
Robert Jamieson, A. R. Fausset and David Brown
8:18 though they cry . . . yet will I not hear-- (Prov 1:28; Is 1:15).