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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The glory of the kingdom of Israel was in its height and perfection in Solomon; it was long in coming to it, but it soon declined, and began to sink and wither in the very next reign, as we find in this chapter, where we have the kingdom divided, and thereby weakened and made little in comparison with what it had been. Here is, I. Rehoboam's accession to the throne and Jeroboam's return out of Egypt, ver. 1, 2. II. The people's petition to Rehoboam for the redress of grievances, and the rough answer he gave, by the advice of his young counsellors, to that petition, ver. 3-15. III. The revolt of the ten tribes thereupon, and their setting up Jeroboam, ver. 16-20. IV. Rehoboam's attempt to reduce them and the prohibition God gave to that attempt, ver. 21-24. V. Jeroboam's establishment of his government upon idolatry, ver. 25-33. Thus did Judah become weak, being deserted by their brethren, and Israel, by deserting the house of the Lord.
Adam Clarke: Commentary on the Bible - 1831
The people go to Shechem to make Rehoboam king, and send for Jeroboam out of Egypt, who with the heads of the tribes, requests relief from the heavy burdens laid on them by Solomon, Kg1 12:1-4. He requires three days to consider their petition, Kg1 12:5. He rejects the counsel of the elders, who served his father, and follows that of young men, and returns the people a provoking answer, Kg1 12:6-15. The people therefore renounce the family of David, stone to death Adoram, who came to receive their tribute, and make Jeroboam king; none cleaving to Rehoboam but the tribes of Judah and Benjamin, Kg1 12:16-20. Rehoboam comes to Jerusalem, and assembles all the fighting men of Judah and Benjamin, and finds the number to be one hundred and eighty thousand; and with these he purposes to reduce the men of Israel to his allegiance, but is forbidden by the Prophet Shemaiah, Kg1 12:21-24. Jeroboam builds Shechem in Mount Ephraim and Penuel, Kg1 12:25. And lest the people should be drawn away from their allegiance to him by going up to Jerusalem to worship, he makes two golden calves, and sets them up, one in Dan, the other in Beth-el, and the people worship them, Kg1 12:26-30. He makes priests of the lowest of the people, and establishes the fifteenth day of the eighth month as a feast to his new gods; makes offerings, and burns incense, Kg1 12:31-33.
3 Kings (1 Kings) 12:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 12:1, The Israelites, assembled at Shechem to crown Rehoboam, by Jeroboam make a suit of relaxation unto him; Kg1 12:6, Rehoboam, refusing the old men's counsel, answers them roughly; Kg1 12:16, Ten tribes Rev_olting, kill Adoram, and make Rehoboam flee; Kg1 12:21, Rehoboam, raising an army, is forbidden by Shemaiah; Kg1 12:25, Jeroboam strengthens himself by cities; Kg1 12:26, and by the idolatry of the two calves.
Carl Friedrich Keil and Franz Delitzsch

II. History of the Kingdoms of Israel and Judah to the Destruction of the Former - 1 Kings 12-2 Kings 17
After the death of Solomon the Israelitish kingdom of God was rent asunder, through the renunciation of the Davidic sovereignty by the ten tribes, into the two kingdoms of Israel (the ten tribes) and Judah; and through this division not only was the external political power of the Israelitish state weakened, but the internal spiritual power of the covenant nation was deeply shaken. And whilst the division itself gave rise to two small and weak kingdoms in the place of one strong nation, the power of both was still further shaken by their attitude towards each other. - The history of the two kingdoms divides itself into three epochs. In the first epoch, i.e., the period from Jeroboam to Omri in Israel, and from Rehoboam to Asa in Judah (1 Kings 12-16), they maintained a hostile attitude towards each other, until Israel sustained a severe defeat in a great war with Judah; and on the renewal of its attacks upon Judah, king Asa called the Syrians to his help, and thereby entangled Israel in long and severe conflicts with this powerful neighbouring state. The hostility terminated in the second epoch, under Ahab and his sons Ahaziah and Joram in Israel, and under Jehoshaphat, Joram, and Ahaziah of Judah, since the two royal families connected themselves by marriage, and formed an alliance for the purpose of a joint attack upon their foreign foes, until the kings of both kingdoms, viz., Joram of Israel and Ahaziah of Judah, were slain at the same time by Jehu (1 Kings 17-2 Kings 10:27). This period of union was followed in the third epoch, from Jehu in Israel and Joash in Judah onwards, by further estrangement and reciprocal attacks, which led eventually to the destruction of the kingdom of Israel by the Assyrians through the untheocratical policy of Ahaz.
If we take a survey of the attitude of the two kingdoms towards the Lord, the invisible God-King of His people, during these three epochs, to all appearance the idolatry was stronger in the kingdom of Judah than in the kingdom of Israel. For in the latter it is only under Ahab and his two sons, under whom the worship of Baal was raised into the state religion at the instigation of Jezebel the Phoenician wife of Ahab, that we meet with the actual worship of idols. Of the other kings both before and afterwards, all that is related is, that they walked in the ways of Jeroboam, and did not desist from his sin, the worship of the calves. In the kingdom of Judah, on the other hand, out of thirteen kings, only five were so truly devoted to the Lord that they promoted the worship of Jehovah and opposed idolatry (viz., Asa, Jehoshaphat, Uzziah, Jotham, and Hezekiah). Of the others, it is true that Joash and Amaziah walked for a long time in the ways of the Lord, but in the closing years of their reign they forsook the God of their fathers to serve idols and worship them (2Chron 24:18 and 2Chron 25:14.). Even Rehoboam was strengthened at the outset in the worship of Jehovah by the Levites who emigrated from the kingdom of the ten tribes to Judah; but in the course of three years he forsook the law of the Lord, and Judah with him, so that altars of high places, Baal columns, and Asherah idols, were set up on every hill and under every green tree, and there were even male prostitutes in the land, and Judah practised all the abominations of the nations that were cut off before Israel (3Kings 14:23-24; 2Chron 11:13-17; 2Chron 12:1). In all these sins of his father Abijam also walked (3Kings 15:3). At a later period, in the reign of Joram, the worship of Baal was transplanted from Israel to Judah and Jerusalem, and was zealously maintained by Ahaziah and his mother Athaliah. It grew still worse under Ahaz, who even went so far as to set up an idolatrous altar in the court of the temple and to close the temple doors, for the purpose of abolishing altogether the legal worship of Jehovah. But notwithstanding this repeated spread of idolatry, the apostasy from the Lord was not so great and deep in the kingdom of Judah as in the kingdom of Israel. This is evident from the fact that idolatry could not strike a firm root there, inasmuch as the kings who were addicted to it were always followed by pious and God-fearing rulers, who abolished the idolatrous abominations, and nearly all of whom had long reigns; so that during the 253 years which intervened between the division of the kingdom and the destruction of the kingdom of the ten tribes, idolatry did not prevail in Judah for much more than fifty-three years,
(Note: Namely, fourteen years under Rehoboam, three under Abijah, six under Joram, one under Ahaziah, six under Athaliah, and sixteen under Ahaz, - in all forty-six years; to which we have also to add the closing years of the reigns of Joash and Amaziah.)
and for about 200 years the worship of the true God was maintained according to the commandment of the law. This constant renewal of a victorious reaction against the foreign deities shows very clearly that the law of God, with its ordinances and institutions for divine worship, had taken firm and deep root in the people and kingdom, and that the reason why idolatry constantly revived and lifted up its head afresh was, that the worship of Jehovah prescribed in the law made no concessions to the tendency to idolatry in hearts at enmity against God. It was different with the kingdom of the ten tribes. There the fact that idolatry only appeared in the reigns of Ahab and his sons and successors, is to be accounted for very simply from the attitude of that kingdom towards the Lord and His lawful worship. Although, for instance, the secession of the ten tribes from the house of David was threatened by God, as a punishment that would come upon Solomon and his kingdom on account of Solomon's idolatry; on the part of the rebellious tribes themselves it was simply the ripe fruit of their evil longing for a less theocratic and more heathen kingdom, and nothing but the work of opposition to the royal house appointed by Jehovah, which had already shown itself more than once in the reign of David, though is had been suppressed again by the weight of his government, which was strong in the Lord.
This opposition became open rebellion against the Lord, when Jeroboam, its head, gave the ten tribes a religious constitution opposed to the will of God for the purpose of establishing his throne, and not only founded a special sanctuary for his subjects, somewhat after the model of the tabernacle or of the temple at Jerusalem, but also set up golden calves as symbols and images of Jehovah the invisible God, to whom no likeness can be made. This image-worship met the wishes and religious cravings of the sensual and carnally-minded people, because it so far filled up the gap between the legal worship of Jehovah and the worship of the nature-deities, that the contrast between Jehovah and the Baalim almost entirely disappeared, and the principal ground was thereby removed for the opposition on the part of the idolatrous nation to the stringent and exclusive worship of Jehovah. In this respect the worship of the calves worked more injuriously upon the religious and moral life of the nation than the open worship of idols. This sin of Jeroboam is therefore "the ground, the root and cause of the very sinful development of the kingdom of Israel, which soon brought down the punishment of God, since even from the earliest time one judgment after another fell openly upon the kingdom. For beside the sin of Jeroboam, that which was the ground of its isolation continued to increase, and gave rise to tumult, opposing aspirants to the throne, and revolutionary movements in the nation, so that the house of Israel was often split up within itself" (Ziegler). Therefore the judgment, with which even from the time of Moses the covenant nation had been threatened in case of obstinate rebellion against its God, namely the judgment of dispersion among the heathen, fell upon the ten tribes much earlier than upon Judah, because Israel had filled up the measure of sin earlier than Judah.
The chronological computation of this period, both as a whole and in its separate details, is one of the more difficult features connected with this portion of the history of the Israelitish kingdom. As our books give not only the length of time that every king both of Israel and Judah reigned, but also the time when every king of Israel ascended the throne, calculated according to the year of the reign of the contemporaneous king of Judah, and vice versa, these accounts unquestionably furnish us with very important help in determining the chronology of the separate data; but this again is rendered difficult and uncertain by the fact, that the sum-total of the years of the several kings is greater, as a rule, than the number of years that they can possibly have reigned according to the synchronistic accounts of the contemporaneous sovereigns in the other kingdom. Chronologists have therefore sought from time immemorial to reconcile the discrepancies by assuming inaccuracies in the accounts, or regencies and interregna. The necessity for such assumptions is indisputable, from the fact that the discrepancies in the numbers of the years are absolutely irreconcilable without them.
(Note: This is indirectly admitted even by O. Wolff (in his Versuch die Widersprche in den Jahrreihen der Knige Juda's und Israel's und andere Differenzen in der bibl. Chronologie auszugleichen; Theol. Stud. u. Krit. 1858, p. 625ff.), though for the most part he declares himself opposed to such assumptions as arbitrary loopholes, inasmuch as, with his fundamental principle to adhere firmly to the years of the reigns of the kings of Judah as normative, he is only able to effect a reconciliation by shortening at his pleasure the length of the reigns given in the text for the kings of Israel in the period extending from Rehoboam to the death of Ahaziah of Judah, and in the following period by arbitrarily interpolating a thirty-one years' interregnum of the Israelitish kings in the kingdom of Judah between Amaziah and Uzziah.)
But if the application of them in the several cases is not to be dependent upon mere caprice, the reconciliation of the sum-totals of the years that the different kings reigned with the differences which we obtain from the chronological data in the synchronistic accounts must be effected upon a fixed and well-founded historical principle, regencies and interregna being only assumed in cases where there are clear indications in the text. Most of the differences can be reconciled by consistently observing and applying the principle pointed out in the Talmud, viz., that the years of the kings are reckoned from Nisan to Nisan, and that with such precision, that even a single day before or after Nisan is reckoned as equal to a year, - a mode of reckoning which is met with even in the New Testament, e.g., in the statement that Jesus rose from the dead after three days, or on the third day, and also in the writings of Josephus, so that it is no doubt an early Jewish custom,
(Note: Compare Gemara babyl. tract. השנה ראש, c. i. fol. 3, p. 1, ed. Amstel.: למלכים להם מונין אין מניסן אלא, "non numerant in regibus nisi a Nisano" (i.e., regum annos nonnisi a Nisano numerant). After quoting certain passages, he says as a proof of this, ישראל למלכי אלא שׁני לא חסדא אמר ר, "dixit R. Chasda: hoc non docent nisi de regibus Israelitarum." - Ibid. fol. 2, p. 2; השנה ראש ניסן שנה השוב בשנה אחד ויום למלכים, "Nisanus initium anni regibus, ac dies quidem unus in anno (videl. post calendas Nisani) instar anni computatur." - Ibid.: שנה חשוב שנה בסוף אחד יום, "unus dies in fine anni pro anno computatur." For the examples of the use of this mode of calculation in Josephus, see Wieseler, chronol. Synopse der vier Evangelien (Ham. 1852), p. 52ff. They are sufficient of themselves to refute the assertion of Joach. Hartmann, Systema chronol. bibl., Rostoch. 1777, p. 253f., that this is a mere invention of the Rabbins and later commentators, even though the biblical writers may not have carried it out to such an extent as to reckon one single day before or after the commencement of Nisan as equal to a whole year, as is evident from 4Kings 15:17 and 4Kings 15:23.)
- for, according to this, it is not necessary to assume a single interregnum in the kingdom of Judah, and only one regency (that of Joram with his father Jehoshaphat), which is clearly indicated in the text (4Kings 8:16); and in the kingdom of Israel there is no necessity to assume a single regency, and only two interregna (the first after Jeroboam II, the second between Pekah and Hoshea).
If, for example, we arrange the chronological data of the biblical text upon this principle, we obtain for the period between the division of the kingdom and the Babylonian captivity the following table, which only differs from the statements in the text in two instances,
(Note: Namely, in the fact that the commencement of the reign of Jehoahaz of Israel is placed in the twenty-second year of Joash of Judah, and not in the twenty-third, according to 4Kings 13:1, and that that of Azariah or Uzziah of Judah is placed in the fifteenth year of Jeroboam of Israel, and not the twenty-seventh, according to 4Kings 15:1. The reasons for this will be given in connection with the passages themselves.)
and has a guarantee of its correctness in the fact that it coincides with the well-established chronological data of the universal history of the ancient world.
(Note: Not only with the ordinary chronological calculation as to the beginning and end of this entire period, which has been adopted in most text-books of the biblical history, and taken from Usserii Annales Vet. et Novi Test., but also with such data of ancient history as have been astronomically established. For the fourth year of Jehoiakim, with which the captivity or seventy years' servitude of the Jews in Babylon commences, coincides with the twenty-first year of the reign of Nabopolasar, in the fifth year of whose reign an eclipse of the moon, recorded in Almagest, was observed, which eclipse, according to the calculation of Ideler (in the Abhdll. der Berliner Academie der Wissensch. fr histor. Klasse of the year 1814, pp. 202 and 224), took place on April 22 of the year 621 b.c. Consequently the twenty-first year of Nabopolasar, in which he died, coincides with the year 605 b.c.; and the first conquest of Jerusalem by Nebuchadnezzar, which occurred before the death of Nabopolasar, took place in the year 606 b.c. - Compare with this Marc. Niebuhr's Geschichte Assurs und Babels, p. 47. Among other things, this scholar observes, at p. 5, note 1, that "the whole of the following investigation has given us no occasion whatever to cherish any doubts as to the correctness of the narratives and numbers in the Old Testament;" and again, at p. 83ff., he has demonstrated the agreement of the chronological data of the Old Testament from Azariah or Uzziah to the captivity with the Canon of Ptolemy, and in so doing has only deviated two years from the numbers given in our chronological table, by assigning the battle at Carchemish to the year 143 aera Nabonas., i.e., 605 b.c., the first year of Nebuchadnezzar, 144 aer. Nab., or 604 b.c., and the destruction of Jerusalem and the temple to the year 162 aer. Nab., or 586 b.c., - a difference which arises chiefly from the fact that Niebuhr reckons the years of the reign of Nebuchadnezzar given in the Old Test. from the death of Nabopolasar in the year 605, and assumes that the first year of Nebuchadnezzar corresponded to the year 605 b.c.)
1. From the Division of the Kingdom to the Ascent of the Throne by Ahab in the 38th Year of Asa King of Judah - 1 Kings 12-16:28
This epoch embraces only fifty-seven years, which are filled up in the kingdom of Judah by the reigns of three kings, and in the kingdom of Israel by six rulers from four different houses, Jeroboam's sin of rebellion against the ordinance and commandment of God having produced repeated rebellions, so that one dynasty was ever rising up to overthrow and exterminate another. - Commencing with the secession of the ten tribes from Rehoboam, we have first of all an account of the founding of the kingdom of Israel (1 Kings 12), and of the predictions of the prophets concerning the introduction of the calf-worship (1 Kings 13) and the rejection of Jeroboam and his house by God (1 Kings 14:1-20); and after this the most important facts connected with the reigns of Rehoboam, Abijam, and Asa are given (1 Kings 14:21-15:24); and, finally, a brief history of the kingdom of Israel from the ascent of the throne by Nadab to the death of Omri (1 Kings 15:25-16:28).
John Gill
INTRODUCTION TO 1 KINGS 12
This chapter relates Rehoboam's going to Shechem to be made king, and Jeroboam's return from Egypt, 3Kings 12:1, the people's request to Rehoboam to be eased of their taxes, as the condition of making him king, 3Kings 12:3, his answer to them, after three days, having had the advice both of the old and young men, which latter he followed, and gave in a rough answer, 3Kings 12:5, upon which ten tribes revolted from him, and two abode by him, 3Kings 12:16, wherefore he meditated a war against the ten tribes, but was forbid by the Lord to engage in it, 3Kings 12:21 and Jeroboam, in order to establish his kingdom, and preserve the people from a revolt to the house of David, because of the temple worship at Jerusalem, devised a scheme of idolatrous worship in his own territories, 3Kings 12:25.
John Wesley
Were come - Rehoboam did not call them thither, but went thither, because the Israelites prevented him, and had pitched upon that place, rather than upon Jerusalem, because it was most convenient for all, being in the center of the kingdom; and because that being in the potent tribe of Ephraim, they supposed there they might use that freedom of speech, which they resolved to use, to get there grievances redressed. So out of a thousand wives and concubines, he had but one son to bear his name, and he a fool! Is not sin an ill way of building up a family?
Robert Jamieson, A. R. Fausset and David Brown
REFUSING THE OLD MEN'S COUNSEL. (3Kings 12:1-5)
Rehoboam went to Shechem--He was the oldest, and perhaps the only son of Solomon, and had been, doubtless, designated by his father heir to the throne, as Solomon had been by David. The incident here related took place after the funeral obsequies of the late king and the period for public mourning had past. When all Israel came to make him king, it was not to exercise their old right of election (1Kings 10:19-21), for, after God's promise of the perpetual sovereignty to David's posterity, their duty was submission to the authority of the rightful heir; but their object was, when making him king, to renew the conditions and stipulations to which their constitutional kings were subject (1Kings 10:25). To the omission of such rehearsing which, under the peculiar circumstances in which Solomon was made king, they were disposed to ascribe the absolutism of his government.
Shechem--This ancient, venerable, and central town was the place of convocation; and it is evident, if not from the appointment of that place, at least from the tenor of their language, and the concerted presence of Jeroboam [3Kings 12:3], that the people were determined on revolt.
12:112:1: Եւ չոգաւ արքայ Ռոբովամ ՚ի Սիկիմ. զի ՚ի Սիկի՛մ գայր ամենայն Իսրայէլ թագաւորեցուցանել զնա։
1 Ռոբովամ արքան գնաց Սիկիմ, որովհետեւ ամբողջ Իսրայէլը եկել էր Սիկիմ նրան թագաւոր օծելու:
12 Ռոբովամ Սիւքէմ գնաց, վասն զի բոլոր Իսրայէլ զանիկա թագաւոր ընելու համար Սիւքէմ գացեր էր։
Եւ չոգաւ [305]արքայ Ռոբովամ ի Սիկիմ. զի ի Սիկիմ գայր ամենայն Իսրայէլ թագաւորեցուցանել զնա:

12:1: Եւ չոգաւ արքայ Ռոբովամ ՚ի Սիկիմ. զի ՚ի Սիկի՛մ գայր ամենայն Իսրայէլ թագաւորեցուցանել զնա։
1 Ռոբովամ արքան գնաց Սիկիմ, որովհետեւ ամբողջ Իսրայէլը եկել էր Սիկիմ նրան թագաւոր օծելու:
12 Ռոբովամ Սիւքէմ գնաց, վասն զի բոլոր Իսրայէլ զանիկա թագաւոր ընելու համար Սիւքէմ գացեր էր։
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12:112:1 И пошел Ровоам в Сихем, ибо в Сихем пришли все Израильтяне, чтобы воцарить его.
12:1 καὶ και and; even πορεύεται πορευομαι travel; go βασιλεὺς βασιλευς monarch; king Ροβοαμ ροβοαμ Rehoboam εἰς εις into; for Σικιμα σικιμα since; that εἰς εις into; for Σικιμα σικιμα come; go πᾶς πας all; every Ισραηλ ισραηλ.1 Israel βασιλεῦσαι βασιλευω reign αὐτόν αυτος he; him
12:1 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem כִּ֥י kˌî כִּי that שְׁכֶ֛ם šᵊḵˈem שְׁכֶם Shechem בָּ֥א bˌā בוא come כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to הַמְלִ֥יךְ hamlˌîḵ מלך be king אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
12:1. venit autem Roboam in Sychem illuc enim congregatus erat omnis Israhel ad constituendum eum regemAnd Roboam went to Sichem: for thither were all Israel come together to make him king.
1. And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.
12:1. Then Rehoboam went to Shechem. For in that place, all of Israel had gathered to appoint him as king.
12:1. And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king:

12:1 И пошел Ровоам в Сихем, ибо в Сихем пришли все Израильтяне, чтобы воцарить его.
12:1
καὶ και and; even
πορεύεται πορευομαι travel; go
βασιλεὺς βασιλευς monarch; king
Ροβοαμ ροβοαμ Rehoboam
εἰς εις into; for
Σικιμα σικιμα since; that
εἰς εις into; for
Σικιμα σικιμα come; go
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
βασιλεῦσαι βασιλευω reign
αὐτόν αυτος he; him
12:1
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam
שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem
כִּ֥י kˌî כִּי that
שְׁכֶ֛ם šᵊḵˈem שְׁכֶם Shechem
בָּ֥א bˌā בוא come
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
הַמְלִ֥יךְ hamlˌîḵ מלך be king
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
12:1. venit autem Roboam in Sychem illuc enim congregatus erat omnis Israhel ad constituendum eum regem
And Roboam went to Sichem: for thither were all Israel come together to make him king.
12:1. Then Rehoboam went to Shechem. For in that place, all of Israel had gathered to appoint him as king.
12:1. And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Сихем - город в Ефремовом колене, у подошвы г. Гаризима (Onomast. 895), известный издревле по священным воспоминаниям (ср. Быт. XII:6; Нав. XXIV:1: сл.) , и по разделении царства еврейского на два бывший до построения Самарии одной из столиц северного Израильского царства. - "Воцарить" Ровоама - после того, как он уже воцарился (XI:43), т. е. подтвердить воцарение Ровоама и над прочими коленами, а не только над коленом Иудиным, собрались, без сомнения, представители этих других колен - "Израильтяне", а не Иудина колена, уже признавшего Ровоама в царском достоинстве. "Иеровоам, вызванный из Египта своими единомышленниками, был душой сего собрания", причем самое место - Сихем - было "избрано для собрания, вероятно, потому, что народ свободнее мог здесь действовать, нежели в Иерусалиме" (Филарет. Начертание Церковно-библейской истории, с. 231).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Folly of Rehoboam. B. C. 975.

1 And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. 2 And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) 3 That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 4 Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. 5 And he said unto them, Depart yet for three days, then come again to me. And the people departed. 6 And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people? 7 And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever. 8 But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him: 9 And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter? 10 And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins. 11 And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions. 12 So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day. 13 And the king answered the people roughly, and forsook the old men's counsel that they gave him; 14 And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions. 15 Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat.
Solomon had 1000 wives and concubines, yet we read but of one son he had to bear up his name, and he a fool. It is said (Hos. iv. 10), They shall commit whoredom, and shall not increase. Sin is a bad way of building up a family. Rehoboam was the son of the wisest of men, yet did not inherit his father's wisdom, and then it stood him in little stead to inherit his father's throne. Neither wisdom nor grace runs in the blood. Solomon came to the crown very young, yet he was then a wise man. Rehoboam came to the crown at forty years old, when men will be wise if ever they will, yet he was then foolish. Wisdom does not go by age, nor is it the multitude of years nor the advantage of education that reaches it. Solomon's court was a mart of wisdom and the rendezvous of learned men, and Rehoboam was the darling of the court; and yet all was not sufficient to make him a wise man. The race is not to the swift, nor the battle to the strong. No dispute is made of Rehoboam's succession; upon the death of his father, he was immediately proclaimed. But,
I. The people desired a treaty with him at Shechem, and he condescended to meet them there. 1. Their pretence was to make him king, but the design was to unmake him. They would give him a public inauguration in another place than the city of David, that he might not seem to be king of Judah only. They had ten parts in him, and would have him among themselves for once, that they might recognize his title. 2. The place was ominous: at Shechem, where Abimelech set up himself (Judg. ix.); yet it had been famous for the convention of the states there, Josh. xxiv. 1. Rehoboam, we may suppose, knew of the threatening, that the kingdom should be rent from him, and hoped by going to Shechem, and treating there with the ten tribes, to prevent it: yet it proved the most impolitic thing he could do, and hastened the rupture.
II. The representatives of the tribes addressed him, praying to be eased of the taxes they were burdened with. The meeting being appointed, they sent for Jeroboam out of Egypt to come and be their speaker. This they needed not to have done: he knew what God had designed him for, and would have come though he had not been sent for, for now was his time to expect the possession of the promised crown. In their address, 1. They complain of the last reign: Thy father made our yoke grievous, v. 4. They complain not of his father's idolatry and revolt from God; that which was the greatest grievance of all was none to them, so careless and indifferent were they in the matters of religion, as if God or Moloch were all one, so they might but live at ease and pay no taxes. Yet the complaint was groundless and unjust. Never did people live more at ease than they did, nor in great plenty. Did they pay taxes? It was to advance the strength and magnificence of their kingdom. If Solomon's buildings cost them money, they cost them no blood, as war would do. Were many servile hands employed about them? They were not the hands of the Israelites. Were the taxes a burden? How could that be, when Solomon imported bullion in such plenty that silver was, in a manner, as common as the stones? So that they did but render to Solomon the things that were Solomon's. Nay, suppose there was some hardship put upon them, were they not told before that this would be the manner of the king and yet they would have one? The best government cannot secure itself from reproach and censure, no, not Solomon's. Factious spirits will never want something to complain of. I know nothing in Solomon's administration that could make the people's yoke grievous, unless perhaps the women whom in his latter days he doted on were connived at in oppressing them. 2. They demand relief from him, and on this condition will continue in their allegiance to the house of David. They asked not to be wholly free from paying taxes, but to have the burden made lighter; this was all their care, to save their money, whether their religion was supported and the government protected or no. All seek their own.
III. Rehoboam consulted with those about him concerning the answer he should give to this address. It was prudent to take advice, especially having so weak a head of his own; yet, upon this occasion, it was impolitic to take time himself to consider, for thereby he gave time to the disaffected people to ripen things for a revolt, and his deliberating in so plain a case would be improved as an indication of the little concern he had for the people's ease. They saw what they must expect, and prepared accordingly. Now, 1. The grave experienced men of his council advised him by all means to give the petitioners a kind answer, to give them good words, to promise them fair, and this day, this critical day, to serve them, that is, to tell them that he was their servant, and that he would redress all their grievances and make it his business to please them and make them easy. "Deny thyself (say they) so far as to do this for this once, and they will be thy servants for ever. When the present heat is allayed with a soft answer, and the assembly dismissed, their cooler thoughts will reconcile and fix them to Solomon's family still." Note, The way to rule is to serve, to do good, and stoop to do it, to become all things to all men and so win their hearts. Those who are in power really sit highest, and easiest, and safest, when they take this method. 2. The young men of his council were hot and haughty, and they advised him to return a severe and threatening answer to the people's demands. It was an instance of Rehoboam's weakness, (1.) That he did not prefer aged counsellors, but had a better opinion of the young men that had grown up with him and with whom he was familiar, v. 8. Days should speak. It was a folly for him to think that, because they had been his agreeable companions in the sports and pleasures of his youth, they were therefore fit to have the management of the affairs of his kingdom. Great wits have not always the most wisdom; nor are those to be relied on as our best friends that know how to make us merry, for that will not make us happy. It is of great consequence to young people, that are setting out in the world, whom they associate with, accommodate themselves to, and depend upon for advice. If they reckon those that feed their pride, gratify their vanity, and further them in their pleasures, their best friends, they are already marked for ruin. (2.) That he did not prefer moderate counsels, but was pleased with those that put him upon harsh and rigorous methods, and advised him to double the taxes, whether there was occasion for so doing or no, and to tell them in plain terms that he would do so, v. 10, 11. These young counsellors thought the old men expressed themselves but dully, v. 7. They affect to be witty in their advice, and value themselves on that. The old men did not undertake to put words into Rehoboam's mouth, only counselled him to speak good words; but the young men will furnish him with very quaint and pretty phrases, with pointed and pert similitudes: My little finger shall be thicker than my father's loins, &c. That is not always the best sense that is best worded.
IV. He answered the people according to the counsel of the young men, v. 14, 15. He affected to be haughty and imperious, and fancied he could carry all before him with a high hand, and therefore would rather run the risk of losing them than deny himself so far as to give them good words. Note, Many ruin themselves by consulting their humour more than their interest. See,
1. How Rehoboam was infatuated in his counsels. He could not have acted more foolishly and impoliticly. (1.) He owned their reflections upon his father's government to be true: My father made your yoke heavy; and therein he was unjust to his father's memory, which he might easily have vindicated from the imputation. (2.) He fancied himself better able to manage them, and impose upon them, than his father was, not considering that he was vastly inferior to him in capacity. Could he think to support the blemishes of his father's reign who could never pretend to come near the glories of it? (3.) He threatened not only to squeeze them by taxes, but to chastise them by cruel laws and severe executions of them, which should be not as whips only, but as scorpions, whips with rowels in them, that will fetch blood at every lash. In short, he would use them as brute beasts, load them and beat them at his pleasure: not caring whether they loved him or no, he would make them fear him. (4.) He gave this provocation to a people that by long ease and prosperity were made wealthy, and strong, and proud, and would not be trampled upon (as a poor cowed dispirited people may), to a people that were now disposed to revolt, and had one ready to head them. Never, surely, was man so blinded by pride and affectation of arbitrary power, than which nothing is more fatal.
2. How God's counsels were hereby fulfilled. It was from the Lord, v. 15. He left Rehoboam to his own folly, and hid from his eyes the things which belonged to his peace, that the kingdom might be rent from him. Note, God serves his own wise and righteous purposes by the imprudences and iniquities of men, and snares sinners in the work of their own hands. Those that lose the kingdom of heaven throw it away, as Rehoboam did his, by their own wilfulness and folly.
Adam Clarke: Commentary on the Bible - 1831
12:1: Rehoboam went to Shechem - Rehoboam was probably the only son of Solomon; for although he had a thousand wives, he had not the blessing of a numerous offspring; and although he was the wisest of men himself, his son was a poor, unprincipled fool. Had Solomon kept himself within reasonable bounds in matrimonial affairs, he would probably have had more children; and such as would have had common sense enough to discern the delicacy of their situation, and rule according to reason and religion.
3 Kings (1 Kings) 12:4
Albert Barnes: Notes on the Bible - 1834
12:1: The first step taken by the new king was a most judicious one. If anything could have removed the disaffection of the Ephraimites, and caused them to submit to the ascendancy of Judah, it would have been the honor done to their capital by its selection as the scene of the coronation. Shechem (now Nablous) lay on the flank of Mount Gerizim, directly opposite to Mount Ebal, in a position second to none in all Palestine. Though Abimelech had destroyed the place Jdg 9:45, it had probably soon risen again, and was once more a chief city, or perhaps "the" chief city, of Ephraim. Its central position made it a convenient place for the general assembly of the tribes, as it had been in the days of Joshua Jos 8:30-35; 24:1-28; and this would furnish an additional reason for its selection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: Rehoboam: Kg1 11:43; ch2 10:1-19
Shechem: Gen 12:6, Sichem, Gen 33:18, Gen 33:19; Jos 20:7, Jos 24:1, Jos 24:32; Jdg 9:1; Psa 60:6; Act 7:16, Sychem
Carl Friedrich Keil and Franz Delitzsch

The jealousy which had prevailed from time immemorial between Ephraim and Judah, the two most powerful tribes of the covenant nation, and had broken out on different occasions into open hostilities (Judg 8:1.; 2Kings 2:9; 2Kings 19:42.), issued, on the death of Solomon, in the division of the kingdom; ten tribes, headed by Ephraim, refusing to do homage to Rehoboam, the son and successor of Solomon, and choosing Jeroboam the Ephraimite as their king. Now, although the secession of the ten tribes from the royal house of David had been ordained by God as a punishment for Solomon's idolatry, and not only had Solomon been threatened with this punishment, but the sovereignty over ten tribes had been promised to Jeroboam by the prophet Ahijah, whilst the secession itself was occasioned by Rehoboam's imprudence; yet it was essentially a rebellion against the Lord and His anointed, a conspiracy on the part of these tribes against Judah and its king Rehoboam. For apart from the fact that the tribes had no right to choose at their pleasure a different king from the one who was the lawful heir to the throne of David, the very circumstance that the tribes who were discontented with Solomon's government did not come to Jerusalem to do homage to Rehoboam, but chose Sichem as the place of meeting, and had also sent for Jeroboam out of Egypt, showed clearly enough that it was their intention to sever themselves from the royal house of David; so that the harsh reply given by Rehoboam to their petition that the service imposed upon them might be lightened, furnished them with the desired opportunity for carrying out the secession upon which they had already resolved, and for which Jeroboam was the suitable man. And we have already shown at 3Kings 11:40 that the promise of the throne, which Jeroboam had already received from God, neither warranted him in rebelling against Solomon, nor in wresting to himself the government over the tribes that were discontented with the house of David after Solomon's death. The usurpation of the throne was therefore Jeroboam's first sin (vv. 1-24), to which he added a second and much greater one immediately after his ascent of the throne, namely, the establishment of an unlawful worship, by which he turned the political division into a religious schism and a falling away from Jehovah the God-King of His people (3Kings 12:25-33).
3Kings 12:1
Secession of the Ten Tribes (cf., 2 Chron 10:1-11:4). - 3Kings 12:1-4. Rehoboam went to Shechem, because all Israel had come thither to make him king. "All Israel," according to what follows (cf., 3Kings 12:20, 3Kings 12:21), was the ten tribes beside Judah and Benjamin. The right of making king the prince whom God had chosen, i.e., of anointing him and doing homage to him (compare 1Chron 12:38, where המליך alternates with למלך משׁך, (2Kings 2:4; 2Kings 5:3), was an old traditional right in Israel, and the tribes had exercised it not only in the case of Saul and David (1Kings 11:15; 2Kings 2:4; 2Kings 5:3), but in that of Solomon also (1Chron 29:22). The ten tribes of Israel made use of this right on Rehoboam's ascent of the throne; but instead of coming to Jerusalem, the residence of the king and capital of the kingdom, as they ought to have done, and doing homage there to the legitimate successor of Solomon, they had gone to Sichem, the present Nabulus (see at Gen 12:6 and Gen 33:18), the place where the ancient national gatherings were held in the tribe of Ephraim (Josh 24:1), and where Abimelech the son of Gideon had offered himself as king in the time of the Judges (Judg 9:1.). On the choice of Sichem as the place for doing homage Kimchi has quite correctly observed, that "they sought an opportunity for transferring the government to Jeroboam, and therefore were unwilling to come to Jerusalem, but came to Sichem, which belonged to Ephraim, whilst Jeroboam was an Ephraimite." If there could be any further doubt on the matter, it would be removed by the fact that they had sent for Jeroboam the son of Nebat to come from Egypt, whither he had fled from Solomon (3Kings 11:40), and attend this meeting, and that Jeroboam took the lead in the meeting, and no doubt suggested to those assembled the demand which they should lay before Rehoboam (3Kings 12:4).
(Note: "This pretext was no doubt furnished to the people by Jeroboam, who, because he had formerly been placed above Ephraim as superintendent of the works, could most craftily suggest calumnies, from the things which he knew better than others." - (Seb. Schmidt.)
3Kings 12:2-3
The construction of 3Kings 12:2, 3Kings 12:3 is a complicated one, since it is only in ויּבאוּ in 3Kings 12:3 that the apodosis occurs to the protasis וגו כּשׁמע ויהי, and several circumstantial clauses intervene. "And it came to pass, when Jeroboam the son of Nebat heard, sc., that Solomon was dead and Rehoboam had been made king ... he was still in Egypt, however, whither he had fled from king Solomon; and as Jeroboam was living in Egypt, they had sent and called him ... that Jeroboam came and the whole congregation of Israel," etc. On the other hand, in 2Chron 10:2 the construction is very much simplified, and is rendered clearer by the alteration of בּמצרים יר ויּשׁב, "and Jeroboam dwelt in Egypt," into ממּצרים יר ויּשׁב, "that Jeroboam returned from Egypt."
(Note: At the same time, neither this explanation in the Chronicles, nor the fact that the Vulgate has the same in our text also, warrants our making alterations in the text, for the simple reason that the deviation in the Chronicles and Vulgate is so obviously nothing but an elucidation of our account, which is more obscurely expressed. There is still less ground for the interpolation, which Thenius has proposed, from the clauses contained in the Septuagint partly after 3Kings 11:43, partly in 1 Kings 12 between 3Kings 12:24 and 3Kings 12:25, and in an abbreviated form once more after 3Kings 13:34, so as to obtain the following more precise account of the course of the rebellion which Jeroboam instigated, and of which we have not a very minute description in 3Kings 11:26 : "Solomon having appointed Jeroboam superintendent of the tributary labour in Ephraim, for the purpose of keeping in check the Sichemites, who were probably pre-eminently inclined to rebel, directed him to make a fortress, which already existed upon Mount Gerizim under the name of Millo, into a strong prison (צרירה( ), from which the whole district of Gerizim, the table-land, received the name of the land of Zerirah, and probably made him governor of it and invested him with great power. When holding this post, Jeroboam rebelled against Solomon, but was obliged to flee. Having now returned from Egypt, he assembled the members of his own tribe, and with them he first of all besieged this prison, for the purpose of making himself lord of the surrounding district. Now this castle was the citadel of the city in which Jeroboam was born, to which he had just returned, and from which they fetched him to take part in the negotiations with Rehoboam. Its ruins are still in existence, according to Robinson (Pal. iii. p. 99), and from all that has been said it was not called Zeredah (3Kings 11:26), but (after the castle) Zerira." This is what Thenius says. But if we read the two longer additions of the lxx quite through, we shall easily see that the words ᾠκοδόμησε τῷ Σαλωμὼν τὴν ἐν ὄρει Ἐφραΐ́μ do not give any more precise historical information concerning the building of the Millo mentioned in 3Kings 11:27, since this verse is repeated immediately afterwards in the following form: οὖτος ᾠκοδόμησε τὴν ἄκραν ἐν ταῖς ἄρσεσιν οἴκου Ἐφραΐ́μ οὖτος συνέκλεισε τὴν πόλιν Δαβίδ, - but are nothing more than a legendary supplement made by an Alexandrian, which has no more value than the statement that Jeroboam's mother was named Sarira and was γυνὴ πόρνη. The name of the city Σαριρά is simply the Greek form of the Hebrew צררה, which the lxx have erroneously adopted in the place of צרדה, as the reading in 3Kings 11:26. But in the additional clauses in question in the Alexandrian version, Σαριρά is made into the residence of king Jeroboam and confounded with Thirza; what took place at Thirza according to 3Kings 14:17 (of the Hebrew text) being transferred to Sarira, and the following account being introduced, viz., that Jeroboam's wife went ἐκ Σαριρά to the prophet Ahijah to consult him concerning her sick son, and on returning heard of the child's death as she was entering the city of Sarira. - These remarks will be quite sufficient to prove that the Alexandrian additions have not the least historical worth.)
3Kings 12:4
The persons assembled desired that the burdens which Solomon had laid upon them should be lightened, in which case they would serve Rehoboam, i.e., would yield obedience to him as their king. אביך מעבדת הקל, "make light away from the service of thy father," i.e., reduce what was imposed upon us by thy father. Solomon had undoubtedly demanded greater performances from the people than they had previously been accustomed to, not only to meet the cost of maintaining the splendour of his court, but also and principally to carry out his large and numerous buildings. But in return for this, he had secured for his people not only the blessings of undisturbed peace throughout his whole reign, but also great wealth from the trade and tribute of the subjugated nations, so that there cannot have been any well-grounded occasion for complaint. But when, as is too often the case, men overlooked the advantages and blessings which they owed to his government, and fixed their attention in a one-sided manner merely upon the performances which the king demanded, it might appear as though he had oppressed his people with excessive burdens.
3Kings 12:5-6
In order that the request of the tribes might be maturely weighed, Rehoboam directed them to appear before him again in three days, and in the meantime discussed the matter with the older counsellors,who had served his father.
3Kings 12:7
These counsellors said (the singular וידבּר is used- because one of them spoke in the name of the whole), "If thou wilt be subservient to this people to-day (now), and servest them, and hearkenest to them, ... they will serve thee for ever."
3Kings 12:8-14
But Rehoboam forsook this advice, and asked the younger ministers who had grown up with him. They advised him to overawe the people by harsh threats. "My little finger is stronger than my father's loins." קטי, from קטן, littleness, i.e., the little finger (for the form, see Ewald, 255, b.), - a figurative expression in the sense of, I possess much greater might than my father. "And now, my father laid a heavy yoke upon you, and I will still further add to your yoke (lay still more upon you): my father chastised you with whips, I will chastise you with scorpions." עקרבּים, scorpiones, are whips with barbed points like the point of a scorpion's sting.
(Note: The Rabbins give this explanation: virgae spinis instructae. Isidor. HisPal. Origg. v. c. 27, explains it in a similar manner: virga si est nodosa vel aculeata, scorpio vocatur. The Targ. and Syr., on the other hand, מרגגין, Syr. mārganā', i.e., the Greek μάραγνα, a whip. See the various explanations in Bochart, Hieroz. iii. p. 554f. ed. Ros.)
This advice was not only imprudent, "considering all the circumstances" (Seb. Schmidt), but it was unwise in itself, and could only accelerate the secession of the discontented. It was the language of a tyrant, and not of a ruler whom God had placed over His people. This is shown in 3Kings 12:13, 3Kings 12:14 : "The king answered the people harshly, and forsook the counsel of the old men," i.e., the counsellors who were rich in experience, and spoke according to the counsels of the young men, who flattered his ambition. It is very doubtful, indeed, whether the advice of the old men would have been followed by so favourable a result; it might probably have been so for the moment, but not for a permanency. For the king could not become the עגלים of the people, serve the people, without prejudicing the authority entrusted to him by God; though there is no doubt that if he had consented to such condescension, he would have deprived the discontented tribes of all pretext for rebellion, and not have shared in the sin of their secession.
3Kings 12:15
"And the king hearkened not to the people (to their request for their burdens to be reduced), for it was יהוה מעם סבּה, a turning from the Lord, that He might establish His word" (3Kings 11:31.), i.e., by a divine decree, that Rehoboam contributed to the fulfilment of the counsel of God through his own folly, and brought about the accomplishment of the sentence pronounced upon Solomon.
3Kings 12:16
The harsh word supplied the discontented with an apparently just occasion for saying, "What portion have we in David? We have no inheritance in the son of Jesse! To thy tents, O Israel! Now see to thy house, David!" i.e., take care of thy house. David, the tribe-father, is mentioned in the place of his family. These words, with which Sheba had once preached rebellion in the time of David (2Kings 20:1), give expression to the deep-rooted aversion which was cherished by these tribes towards the Davidic monarchy, and that in so distinct and unvarnished a manner, that we may clearly see that there were deeper causes for the secession than the pretended oppression of Solomon's government; that its real foundation was the ancient jealousy of the tribes, which had been only suppressed for the time by David and Solomon, but had not been entirely eradicated, whilst this jealousy again had its roots in the estrangement of these tribes from the Lord, and from His law and righteousness.
3Kings 12:17
But the sons of Israel, who dwelt in the cities of Judah, over these Rehoboam became king. These "sons of Israel" are members of the ten tribes who had settled in Judah in the course of ages (cf., 3Kings 12:23); and the Simeonites especially are included, since they were obliged to remain in the kingdom of Judah from the very situation of their tribe-territory, and might very well be reckoned among the Israelites who dwelt in the cities of Judah, inasmuch as at first the whole of their territory was allotted to the tribe of Judah, from which they afterwards received a portion (Josh 19:1). The verse cannot possibly mean that "the tribe of Judah declared in favour of their countryman Rehoboam as king" (Ewald, Gesch. iii. p. 399).
3Kings 12:18
In order to appease the agitated tribes and commence negotiations with them, Rehoboam sent Adoram, the superintendent of the tribute, to them (see at 3Kings 4:6). Rehoboam entrusted him with the negotiation, because the tribes had complained that the tribute burdens were too severe, and the king was no doubt serious in his wish to meet the demands of the people. But the very fact that he sent this man only increased the bitterness of feeling, so that they stoned him to death, and Rehoboam himself was obliged to summon up all his strength (התאמּץ) to escape a similar fate by a speedy flight to his chariot.
3Kings 12:19
Thus Israel fell away from the house of David "unto this day."
3Kings 12:20
The secession was completed by the fact that all Israel (of the ten tribes) called Jeroboam to the assembly of the congregation and made him king "over all Israel," so that the tribe of Judah alone adhered to the house of David (see at 3Kings 11:32). 3Kings 12:20 commences in the same manner as 3Kings 12:2, to indicate that it closes the account commenced in 3Kings 12:2.
3Kings 12:21-24
But after the return of Rehoboam to Jerusalem he was still desirous of bringing back the seceders by force of arms, and raised for that purpose an army of 180,000 men out of all Judah, the tribe of Benjamin, and the rest of the people, i.e., the Israelites dwelling in the cities of Judah, - a number which does not appear too large according to 2Kings 24:9. But the prophet Shemaiah, a prophet who is not mentioned again, received instructions from God to forbid the king to go to war with their brethren the Israelites, "for this thing was from the Lord." הזּה הדּבר, "this thing, i.e., his being deprived of the sovereignty over ten tribes, but not their rebellion" (Seb. Schmidt). For the fact itself, see the remark on 3Kings 12:15. The king and the people hearkened to this word. ללכת ישׁוּבוּ, "they turned to go," i.e., they gave up the intended expedition and returned home. In 2Chron 11:4 we have the explanatory phrase מלּכת ישׁוּבוּ.
John Gill
And Rehoboam went to Shechem,.... After the death and internment of his father:
for all Israel were come to Shechem to make him king: as was pretended, though in reality it was to seek occasion against him, and make Jeroboam king; it is very probable they knew of the prophecy of Ahijah, and therefore would not go to Jerusalem, but to Shechem, a city in the tribe of Ephraim, of which Jeroboam was, and where he had sowed the seeds of sedition when ruler there; and this place they chose, partly because they could more freely speak what they had in their minds, and partly for the safety of Jeroboam they had sent for on this occasion; so that Rehoboam went thither not of choice, but of necessity. The Jews (c) observe that this place was very ominous; here Dinah was ravished, Joseph was sold, Abimelech exercised tyranny, and here now the kingdom was divided.
(c) T. Bab. Sanhedrin, fol. 102. 1.
12:212:2: Եւ եղեւ իբրեւ լուաւ Յերոբովամ որդի Նաբատայ, եւ ինքն է՛ր տակաւին յԵգիպտոս յորմէ հետէ փախեաւ յերեսաց արքայի Սողոմոնի, եւ դարձաւ Յերոբովամ յԵգիպտոսէ.
2 Երբ դա լսեց Նաբատի որդի Յերոբովամը, որը տակաւին Եգիպտոսում էր Սողոմոն արքայից փախչելուց ի վեր, Եգիպտոսից վերադարձաւ Երուսաղէմ: Մարդ ուղարկեցին ու կանչեցին նրան:
2 Նաբատեան Յերոբովամ, որ Սողոմոն թագաւորին երեսէն փախած Եգիպտոս կը բնակէր, դեռ Եգիպտոսի մէջ էր, երբ այս բանը լսեց։
Եւ եղեւ իբրեւ լուաւ Յերոբովամ որդի Նաբատայ, եւ ինքն էր տակաւին յԵգիպտոս յորմէ հետէ փախեաւ յերեսաց արքայի Սողոմոնի, եւ [306]դարձաւ Յերոբովամ յԵգիպտոսէ:

12:2: Եւ եղեւ իբրեւ լուաւ Յերոբովամ որդի Նաբատայ, եւ ինքն է՛ր տակաւին յԵգիպտոս յորմէ հետէ փախեաւ յերեսաց արքայի Սողոմոնի, եւ դարձաւ Յերոբովամ յԵգիպտոսէ.
2 Երբ դա լսեց Նաբատի որդի Յերոբովամը, որը տակաւին Եգիպտոսում էր Սողոմոն արքայից փախչելուց ի վեր, Եգիպտոսից վերադարձաւ Երուսաղէմ: Մարդ ուղարկեցին ու կանչեցին նրան:
2 Նաբատեան Յերոբովամ, որ Սողոմոն թագաւորին երեսէն փախած Եգիպտոս կը բնակէր, դեռ Եգիպտոսի մէջ էր, երբ այս բանը լսեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:212:2 И услышал о том Иеровоам, сын Наватов, когда находился еще в Египте, куда убежал от царя Соломона, и возвратился Иеровоам из Египта;
12:3 καὶ και and; even ἐλάλησεν λαλεω talk; speak ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Ροβοαμ ροβοαμ Rehoboam λέγοντες λεγω tell; declare
12:2 וַ wa וְ and יְהִ֞י yᵊhˈî היה be כִּ ki כְּ as שְׁמֹ֣עַ׀ šᵊmˈōₐʕ שׁמע hear יָרָבְעָ֣ם yārovʕˈām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son נְבָ֗ט nᵊvˈāṭ נְבָט Nebat וְ wᵊ וְ and הוּא֙ hû הוּא he עֹודֶ֣נּוּ ʕôḏˈennû עֹוד duration בְ vᵊ בְּ in מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּרַ֔ח bārˈaḥ ברח run away מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam בְּ bᵊ בְּ in מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
12:2. at Hieroboam filius Nabath cum adhuc esset in Aegypto profugus a facie regis Salomonis audita morte eius reversus est de AegyptoBut Jeroboam, the son of Nabat, who was yet in Egypt, a fugitive from the face of king Solomon, hearing of his death, returned out of Egypt.
2. And it came to pass, when Jeroboam the son of Nebat heard of it, ( for he was yet in Egypt, wither he had fled from the presence of king Solomon, and Jeroboam dwelt in Egypt,
12:2. Yet truly, Jeroboam, the son of Nebat, while he was still in Egypt as a fugitive from the face of king Solomon, hearing of his death, returned from Egypt.
12:2. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard [of it], (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;)
And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard [of it], ( for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt:

12:2 И услышал о том Иеровоам, сын Наватов, когда находился еще в Египте, куда убежал от царя Соломона, и возвратился Иеровоам из Египта;
12:3
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Ροβοαμ ροβοαμ Rehoboam
λέγοντες λεγω tell; declare
12:2
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
כִּ ki כְּ as
שְׁמֹ֣עַ׀ šᵊmˈōₐʕ שׁמע hear
יָרָבְעָ֣ם yārovʕˈām יָרָבְעָם Jeroboam
בֶּן־ ben- בֵּן son
נְבָ֗ט nᵊvˈāṭ נְבָט Nebat
וְ wᵊ וְ and
הוּא֙ הוּא he
עֹודֶ֣נּוּ ʕôḏˈennû עֹוד duration
בְ vᵊ בְּ in
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּרַ֔ח bārˈaḥ ברח run away
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
בְּ bᵊ בְּ in
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
12:2. at Hieroboam filius Nabath cum adhuc esset in Aegypto profugus a facie regis Salomonis audita morte eius reversus est de Aegypto
But Jeroboam, the son of Nabat, who was yet in Egypt, a fugitive from the face of king Solomon, hearing of his death, returned out of Egypt.
12:2. Yet truly, Jeroboam, the son of Nebat, while he was still in Egypt as a fugitive from the face of king Solomon, hearing of his death, returned from Egypt.
12:2. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard [of it], (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;)
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Albert Barnes: Notes on the Bible - 1834
12:2: Heard of it - i. e., of the death of Solomon and accession of Rehoboam. This would be more clear without the division into chapters; which division, it must be remembered, is without authority.
Dwelt in Egypt - By a change of the pointing of one word, and of one letter in another, the Hebrew text here will read as in Ch2 10:2, "returned out of Egypt; and they sent and called him."
In the Septuagint Version the story of Jeroboam is told in two different ways. The general narrative agrees closely with the Hebrew text; but an insertion into the body of 1 Kings 12 - remarkable for its minuteness and circumstantiality - at once deranges the order of the events, and gives to the history in many respects a new aspect and coloring. This section of the Septuagint, though regarded by some as thoroughly authentic, absolutely conflicts with the Hebrew text in many important particulars. In its general outline it is wholly irreconcileable with the other narrative; and, if both stood on the same footing, and we were free to choose between them, there could be no question about preferring the history as given in our Version.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: Jeroboam the son of Nebat: Kg1 11:26-31, Kg1 11:40; Ch2 10:2, Ch2 10:3
John Gill
And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it,.... Of the death of Solomon, and of the meeting of the Israelites at Shechem:
(for he was fled from the presence of King Solomon; see 3Kings 11:40.
and Jeroboam dwelt in Egypt;) until the death of Solomon; some render the words, "Jeroboam, returned out of Egypt" (d), which agrees with 2Chron 10:2, this he did on hearing the above news, and on being sent for by some of his friends, as follows.
(d) "reversus est de Aegypto", V. L. Ex Egypto, pro Vatablus.
12:312:3: եւ առաքեցին եւ կոչեցին զնա։ Եւ եկն Յերոբովամ եւ ամենայն եկեղեցին Իսրայէլի. եւ խօսեցաւ ամենայն ժողովուրդն ընդ արքայի Ռոբովամայ՝ եւ ասեն.
3 Յերոբովամը եւ հաւաքուած բոլոր իսրայէլացիները եկան ու խօսելով Ռոբովամ արքայի հետ՝ ասացին.
3 Մարդ ղրկելով զանիկա կանչեցին։ Յերոբովամ եւ Իսրայէլի բոլոր ժողովուրդը եկան ու Ռոբովամին հետ խօսեցան ու ըսին.
Եւ առաքեցին եւ կոչեցին զնա. եւ եկն Յերոբովամ եւ ամենայն եկեղեցին Իսրայելի. եւ խօսեցաւ ամենայն ժողովուրդն ընդ [307]արքայի Ռոբովամայ եւ ասեն:

12:3: եւ առաքեցին եւ կոչեցին զնա։ Եւ եկն Յերոբովամ եւ ամենայն եկեղեցին Իսրայէլի. եւ խօսեցաւ ամենայն ժողովուրդն ընդ արքայի Ռոբովամայ՝ եւ ասեն.
3 Յերոբովամը եւ հաւաքուած բոլոր իսրայէլացիները եկան ու խօսելով Ռոբովամ արքայի հետ՝ ասացին.
3 Մարդ ղրկելով զանիկա կանչեցին։ Յերոբովամ եւ Իսրայէլի բոլոր ժողովուրդը եկան ու Ռոբովամին հետ խօսեցան ու ըսին.
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12:312:3 и послали за ним и призвали его. Тогда Иеровоам и все собрание Израильтян пришли и говорили [царю] Ровоаму и сказали:
12:4 ὁ ο the πατήρ πατηρ father σου σου of you; your ἐβάρυνεν βαρυνω weighty; weigh down τὸν ο the κλοιὸν κλοιος our καὶ και and; even σὺ συ you νῦν νυν now; present κούφισον κουφιζω lighten ἀπὸ απο from; away τῆς ο the δουλείας δουλεια service τοῦ ο the πατρός πατηρ father σου σου of you; your τῆς ο the σκληρᾶς σκληρος hard; harsh καὶ και and; even ἀπὸ απο from; away τοῦ ο the κλοιοῦ κλοιος he; him τοῦ ο the βαρέος βαρυς weighty; heavy οὗ ος who; what ἔδωκεν διδωμι give; deposit ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even δουλεύσομέν δουλευω give allegiance; subject σοι σοι you
12:3 וַֽ wˈa וְ and יִּשְׁלְחוּ֙ yyišlᵊḥˌû שׁלח send וַ wa וְ and יִּקְרְאוּ־ yyiqrᵊʔû- קרא call לֹ֔ו lˈô לְ to וַו *wa וְ and יָּבֹ֥איבאו *yyāvˌō בוא come יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam וְ wᵊ וְ and כָל־ ḵol- כֹּל whole קְהַ֣ל qᵊhˈal קָהָל assembly יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יְדַבְּר֔וּ yᵊḏabbᵊrˈû דבר speak אֶל־ ʔel- אֶל to רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
12:3. miseruntque et vocaverunt eum venit ergo Hieroboam et omnis multitudo Israhel et locuti sunt ad Roboam dicentesAnd they sent and called him: and Jeroboam came, and all the multitude of Israel, and they spoke to Roboam, saying:
3. and they sent and called him;) that Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying,
12:3. And they sent and called him. Therefore, Jeroboam went, with the entire multitude of Israel, and they spoke to Rehoboam, saying:
12:3. That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying,
That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying:

12:3 и послали за ним и призвали его. Тогда Иеровоам и все собрание Израильтян пришли и говорили [царю] Ровоаму и сказали:
12:4
ο the
πατήρ πατηρ father
σου σου of you; your
ἐβάρυνεν βαρυνω weighty; weigh down
τὸν ο the
κλοιὸν κλοιος our
καὶ και and; even
σὺ συ you
νῦν νυν now; present
κούφισον κουφιζω lighten
ἀπὸ απο from; away
τῆς ο the
δουλείας δουλεια service
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
τῆς ο the
σκληρᾶς σκληρος hard; harsh
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
κλοιοῦ κλοιος he; him
τοῦ ο the
βαρέος βαρυς weighty; heavy
οὗ ος who; what
ἔδωκεν διδωμι give; deposit
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
δουλεύσομέν δουλευω give allegiance; subject
σοι σοι you
12:3
וַֽ wˈa וְ and
יִּשְׁלְחוּ֙ yyišlᵊḥˌû שׁלח send
וַ wa וְ and
יִּקְרְאוּ־ yyiqrᵊʔû- קרא call
לֹ֔ו lˈô לְ to
וַו
*wa וְ and
יָּבֹ֥איבאו
*yyāvˌō בוא come
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
קְהַ֣ל qᵊhˈal קָהָל assembly
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
יְדַבְּר֔וּ yᵊḏabbᵊrˈû דבר speak
אֶל־ ʔel- אֶל to
רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
12:3. miseruntque et vocaverunt eum venit ergo Hieroboam et omnis multitudo Israhel et locuti sunt ad Roboam dicentes
And they sent and called him: and Jeroboam came, and all the multitude of Israel, and they spoke to Roboam, saying:
12:3. And they sent and called him. Therefore, Jeroboam went, with the entire multitude of Israel, and they spoke to Rehoboam, saying:
12:3. That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying,
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John Gill
That they sent and called him,.... That is, the people of Israel, some of the principal of them, especially of the tribe of Ephraim, sent messengers to him, and gave him an invitation to come to them at Shechem; or, they had sent (e), as Kimchi interprets it, which was the reason of his returning from Egypt, at least one of them:
and Jeroboam, and all the congregation of Israel, came; the chief men of them, the heads of the people; these, with Jeroboam at the head of them, who was come out of Egypt, came to Shechem, where Rehoboam was, and they had appointed to meet him:
and spake unto Rehoboam; one in the name of them all, perhaps Jeroboam:
saying; as follows.
(e) So Pagninus, Montanus.
John Wesley
They sent - When the people sent him word of Solomon's death, they also sent a summons for him to come to Shechem. That the presence and countenance of a man of so great interest and reputation, might lay the greater obligation upon Rehoboam to grant them ease and relief.
12:412:4: Հա՛յր քո ծանրացոյց զանուր մեր, եւ դու թեթեւացո՛ ՚ի խիստ ծանրութենէ հօր քոյ, եւ ՚ի ծանր անրոյ նորա զոր ետ ՚ի վերայ մեր. եւ ծառայեսցո՛ւք քեզ[3592]։ [3592] Այլք. ՚Ի խիստ ծառայութենէ հօր քո։ Ոսկան. Զոր եդ ՚ի վերայ մեր։
4 «Քո հայրը ծանր լուծ էր դրել մեզ վրայ: Արդ, դու թեթեւացրո՛ւ քո հօր սահմանած խիստ ծառայութիւնն ու մեզ վրայ դրած ծանր լուծը, որ մենք ծառայենք քեզ»:
4 «Քու հայրդ մեր վրայ ծանր լուծ մը դրաւ։ Դուն հիմա քու հօրդ խիստ ծառայութիւնն ու մեր վրայ դրած ծանր լուծը թեթեւցուր ու քեզի ծառայութիւն ընենք»։
Հայր քո ծանրացոյց զանուր մեր, եւ դու թեթեւացո ի խիստ ծանրութենէ հօր քո եւ ի ծանր անրոյ նորա զոր եդ ի վերայ մեր, եւ ծառայեսցուք քեզ:

12:4: Հա՛յր քո ծանրացոյց զանուր մեր, եւ դու թեթեւացո՛ ՚ի խիստ ծանրութենէ հօր քոյ, եւ ՚ի ծանր անրոյ նորա զոր ետ ՚ի վերայ մեր. եւ ծառայեսցո՛ւք քեզ[3592]։
[3592] Այլք. ՚Ի խիստ ծառայութենէ հօր քո։ Ոսկան. Զոր եդ ՚ի վերայ մեր։
4 «Քո հայրը ծանր լուծ էր դրել մեզ վրայ: Արդ, դու թեթեւացրո՛ւ քո հօր սահմանած խիստ ծառայութիւնն ու մեզ վրայ դրած ծանր լուծը, որ մենք ծառայենք քեզ»:
4 «Քու հայրդ մեր վրայ ծանր լուծ մը դրաւ։ Դուն հիմա քու հօրդ խիստ ծառայութիւնն ու մեր վրայ դրած ծանր լուծը թեթեւցուր ու քեզի ծառայութիւն ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
12:412:4 отец твой наложил на нас тяжкое иго, ты же облегчи нам жестокую работу отца твоего и тяжкое иго, которое он наложил на нас, и тогда мы будем служить тебе.
12:5 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him ἀπέλθετε απερχομαι go off; go away ἕως εως till; until ἡμερῶν ημερα day τριῶν τρεις three καὶ και and; even ἀναστρέψατε αναστρεφω overturn; turn up / back πρός προς to; toward με με me καὶ και and; even ἀπῆλθον απερχομαι go off; go away
12:4 אָבִ֖יךָ ʔāvˌîḵā אָב father הִקְשָׁ֣ה hiqšˈā קשׁה be hard אֶת־ ʔeṯ- אֵת [object marker] עֻלֵּ֑נוּ ʕullˈēnû עֹל yoke וְ wᵊ וְ and אַתָּ֡ה ʔattˈā אַתָּה you עַתָּ֣ה ʕattˈā עַתָּה now הָקֵל֩ hāqˌēl קלל be slight מֵ mē מִן from עֲבֹדַ֨ת ʕᵃvōḏˌaṯ עֲבֹדָה work אָבִ֜יךָ ʔāvˈîḵā אָב father הַ ha הַ the קָּשָׁ֗ה qqāšˈā קָשֶׁה hard וּ û וְ and מֵ mē מִן from עֻלֹּ֧ו ʕullˈô עֹל yoke הַ ha הַ the כָּבֵ֛ד kkāvˈēḏ כָּבֵד heavy אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥ן nāṯˌan נתן give עָלֵ֖ינוּ ʕālˌênû עַל upon וְ wᵊ וְ and נַעַבְדֶֽךָּ׃ naʕavᵊḏˈekkā עבד work, serve
12:4. pater tuus durissimum iugum inposuit nobis tu itaque nunc inminue paululum de imperio patris tui durissimo et de iugo gravissimo quod inposuit nobis et serviemus tibiThy father laid a grievous yoke upon us: now, therefore, do thou take off a little of the grievous service of thy father, and of his most heavy yoke, which he put upon us, and we will serve thee.
4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.
12:4. “Your father imposed a very harsh yoke upon us. And so, you should now take away a little from the very harsh rule of your father and from his very grievous yoke, which he imposed upon us, and we will serve you.”
12:4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.
Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee:

12:4 отец твой наложил на нас тяжкое иго, ты же облегчи нам жестокую работу отца твоего и тяжкое иго, которое он наложил на нас, и тогда мы будем служить тебе.
12:5
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ἀπέλθετε απερχομαι go off; go away
ἕως εως till; until
ἡμερῶν ημερα day
τριῶν τρεις three
καὶ και and; even
ἀναστρέψατε αναστρεφω overturn; turn up / back
πρός προς to; toward
με με me
καὶ και and; even
ἀπῆλθον απερχομαι go off; go away
12:4
אָבִ֖יךָ ʔāvˌîḵā אָב father
הִקְשָׁ֣ה hiqšˈā קשׁה be hard
אֶת־ ʔeṯ- אֵת [object marker]
עֻלֵּ֑נוּ ʕullˈēnû עֹל yoke
וְ wᵊ וְ and
אַתָּ֡ה ʔattˈā אַתָּה you
עַתָּ֣ה ʕattˈā עַתָּה now
הָקֵל֩ hāqˌēl קלל be slight
מֵ מִן from
עֲבֹדַ֨ת ʕᵃvōḏˌaṯ עֲבֹדָה work
אָבִ֜יךָ ʔāvˈîḵā אָב father
הַ ha הַ the
קָּשָׁ֗ה qqāšˈā קָשֶׁה hard
וּ û וְ and
מֵ מִן from
עֻלֹּ֧ו ʕullˈô עֹל yoke
הַ ha הַ the
כָּבֵ֛ד kkāvˈēḏ כָּבֵד heavy
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥ן nāṯˌan נתן give
עָלֵ֖ינוּ ʕālˌênû עַל upon
וְ wᵊ וְ and
נַעַבְדֶֽךָּ׃ naʕavᵊḏˈekkā עבד work, serve
12:4. pater tuus durissimum iugum inposuit nobis tu itaque nunc inminue paululum de imperio patris tui durissimo et de iugo gravissimo quod inposuit nobis et serviemus tibi
Thy father laid a grievous yoke upon us: now, therefore, do thou take off a little of the grievous service of thy father, and of his most heavy yoke, which he put upon us, and we will serve thee.
12:4. “Your father imposed a very harsh yoke upon us. And so, you should now take away a little from the very harsh rule of your father and from his very grievous yoke, which he imposed upon us, and we will serve you.”
12:4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: В словах народных представителей 10: колен выражается обратная или теневая сторона блестящего царствования Соломона: блеск этот требовал для своего поддержания великого напряжения народной силы: тяжкое иго (евр.: сот, греч.: κλοιός, Vulg.: jugum - ярмо животных, Чис. XIX:2; Втор. XXI:3; 1: Цар. VI:7, а затем - рабская работа, принудительная, Втор. XXVIII:48; Лев. XXVI:13) и жестокая работа стали уделом народа. В этом случае исполнялось пророческое слово Самуила о тягостных последствиях для народного благосостояния со стороны деспотически организованной царской власти (1: Цар. VIII:11-17). Однако при суждении о жалобах представителей 10: колен следует иметь в виду, что жалобы эти выходят из уст толпы, ревниво относившейся к царственному колену Иудину (ср. 2: Цар. XIX:41-43), руководимой бунтовщиком Иеровоамом и готовой уже к отпадению, след. могли сильно преувеличивать действительное положение повинностей: из IX:21-22, ср. 2: Пар. VIII:9, известно, что Соломон при распределении государственных работ делал различие между природными евреями и хананеями; вообще об угнетениях народа повинностями во всем предыдущем повествовании нет речи. Истинный мотив настоящего требования заключался, как видно из ст. 16, в давней розни и отчуждении "Израиля", т. е. 10: северных колен, от Иуды, т. е. населения южной части Палестинской территории: колен Иудина и Вениаминова с прибавлением некоторых элементов из др. колен (Симеонова, Левиина и проч.) . Эта рознь и была действительной причиной отпадения Израиля от дома Давидова (ст. 19). Ср. Филарета, Начертание Церковно-библейской истории, с. 231; проф. Я. А. Богородского, Еврейские цари, Казань, 1834, с. 423: сл.; проф. Ф. Я. Покровского, Разделение Еврейского царства, с. 280: сл.
Adam Clarke: Commentary on the Bible - 1831
12:4: The grievous service - and - heavy yoke - They seem here to complain of two things - excessively laborious service, and a heavy taxation. At first it is supposed Solomon employed no Israelite in drudgery: afterwards, when he forsook the God of compassion, he seems to have used them as slaves, and to have revived the Egyptian bondage.
3 Kings (1 Kings) 12:7
Albert Barnes: Notes on the Bible - 1834
12:4: The complaint was probably twofold. The Israelites no doubt complained in part of the heavy weight of taxation laid upon them for the maintenance of the monarch and his court Kg1 4:19-23. But their chief grievance was the forced labor to which they had been subjected Kg1 5:13-14; Kg1 11:28. Forced labor has been among the causes leading to insurrection in many ages and countries. It helped to bring about the French Rev_olution, and it was for many years one of the principal grievances of the Russian serfs. Jeroboam's position as superintendent of the forced labors of the tribe of Ephraim Kg1 11:28 Rev_ealed to him the large amount of dissatisfaction which Solomon's system had produced, and his contemplated rebellion in Solomon's reign may have been connected with this standing grievance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: our yoke: Kg1 4:7, Kg1 4:20, Kg1 4:22, Kg1 4:23, Kg1 4:25, Kg1 9:15, Kg1 9:22, Kg1 9:23; Sa1 8:11-18; Ch2 10:4, Ch2 10:5; Mat 11:29, Mat 11:30; Mat 23:4; Jo1 5:3
Geneva 1599
Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, (a) lighter, and we will serve thee.
(a) Do not oppress us with such high taxes, which we are not able to pay.
John Gill
Thy father made our yoke grievous,.... Laid heavy taxes upon them, for the finishing of his buildings, for the maintenance of his household, for keeping such a large number of horses and chariots, and for the salaries of his officers, and for the support of his magnificent court; though they had very little reason to complain, since this was for the honour and grandeur of their nation, and they enjoyed their liberty, and lived in peace, plenty, and safety all his days; and such an abundance of riches was brought unto them by him that silver was as the stones of the street; though perhaps the taxes might be increased in the latter part of his life, for the support of his vast number of wives, and of their idolatrous worship, and for the defence of himself and kingdom against the attempts of Hadad and Rezon; but, as most interpreters observe, what they find most reason to complain of, they take no notice of, even the idolatry he had set up among them:
now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us lighter; that is, ease them of their taxes, or lessen them:
and we will serve thee; acknowledge him as their king, give him homage, and yield obedience to him.
John Wesley
Grievous - By heavy taxes and impositions, not only for the temple and his magnificent buildings, but for the expenses of his numerous court, and of so many wives and concubines. And Solomon having so grossly forsaken God, it is no wonder if he oppressed the people.
Robert Jamieson, A. R. Fausset and David Brown
Thy father made our yoke grievous--The splendor of Solomon's court and the magnitude of his undertakings being such, that neither the tribute of dependent states, nor the presents of foreign princes, nor the profits of his commercial enterprises, were adequate to carry them on, he had been obliged, for obtaining the necessary revenue, to begin a system of heavy taxation. The people looked only to the burdens, not to the benefits they derived from Solomon's peaceful and prosperous reign--and the evils from which they demanded deliverance were civil oppressions, not idolatry, to which they appear to have been indifferent or approving.
12:512:5: Եւ ասէ ցնոսա. Երթա՛յք մինչեւ ցերիս աւուրս, եւ դարձջի՛ք առ իս։ Եւ գնացին։
5 Ռոբովամն ասաց նրանց. «Գնացէ՛ք եւ երեք օրից դարձեալ եկէ՛ք ինձ մօտ»: Նրանք գնացին:
5 Անիկա ըսաւ անոնց. «Գացէ՛ք ու երեք օր ետքը ինծի դարձէ՛ք»։ Ժողովուրդը գնաց։
Եւ ասէ ցնոսա. Երթայք մինչեւ ցերիս աւուրս, եւ դարձջիք առ իս: Եւ գնացին:

12:5: Եւ ասէ ցնոսա. Երթա՛յք մինչեւ ցերիս աւուրս, եւ դարձջի՛ք առ իս։ Եւ գնացին։
5 Ռոբովամն ասաց նրանց. «Գնացէ՛ք եւ երեք օրից դարձեալ եկէ՛ք ինձ մօտ»: Նրանք գնացին:
5 Անիկա ըսաւ անոնց. «Գացէ՛ք ու երեք օր ետքը ինծի դարձէ՛ք»։ Ժողովուրդը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
12:512:5 И сказал он им: пойдите и чрез три дня опять придите ко мне. И пошел народ.
12:6 καὶ και and; even παρήγγειλεν παραγγελλω charge ὁ ο the βασιλεὺς βασιλευς monarch; king τοῖς ο the πρεσβυτέροις πρεσβυτερος senior; older οἳ ος who; what ἦσαν ειμι be παρεστῶτες παριστημι stand by; present ἐνώπιον ενωπιος in the face; facing Σαλωμων σαλωμων the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἔτι ετι yet; still ζῶντος ζαω live; alive αὐτοῦ αυτος he; him λέγων λεγω tell; declare πῶς πως.1 how ὑμεῖς υμεις you βουλεύεσθε βουλευω intend; deliberate καὶ και and; even ἀποκριθῶ αποκρινομαι respond τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he λόγον λογος word; log
12:5 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to לְכ֥וּ lᵊḵˌû הלך walk עֹ֛ד ʕˈōḏ עֹוד duration שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three יָמִ֖ים yāmˌîm יֹום day וְ wᵊ וְ and שׁ֣וּבוּ šˈûvû שׁוב return אֵלָ֑י ʔēlˈāy אֶל to וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk הָ hā הַ the עָֽם׃ ʕˈām עַם people
12:5. qui ait eis ite usque ad tertium diem et revertimini ad me cumque abisset populusAnd he said to them: Go till the third day, and come to me again. And when the people was gone,
5. And he said unto them, Depart yet for three days, then come again to me. And the people departed.
12:5. And he said to them, “Go away, until the third day, and then return to me.” And when the people had gone away,
12:5. And he said unto them, Depart yet [for] three days, then come again to me. And the people departed.
And he said unto them, Depart yet [for] three days, then come again to me. And the people departed:

12:5 И сказал он им: пойдите и чрез три дня опять придите ко мне. И пошел народ.
12:6
καὶ και and; even
παρήγγειλεν παραγγελλω charge
ο the
βασιλεὺς βασιλευς monarch; king
τοῖς ο the
πρεσβυτέροις πρεσβυτερος senior; older
οἳ ος who; what
ἦσαν ειμι be
παρεστῶτες παριστημι stand by; present
ἐνώπιον ενωπιος in the face; facing
Σαλωμων σαλωμων the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἔτι ετι yet; still
ζῶντος ζαω live; alive
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
πῶς πως.1 how
ὑμεῖς υμεις you
βουλεύεσθε βουλευω intend; deliberate
καὶ και and; even
ἀποκριθῶ αποκρινομαι respond
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
λόγον λογος word; log
12:5
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
לְכ֥וּ lᵊḵˌû הלך walk
עֹ֛ד ʕˈōḏ עֹוד duration
שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three
יָמִ֖ים yāmˌîm יֹום day
וְ wᵊ וְ and
שׁ֣וּבוּ šˈûvû שׁוב return
אֵלָ֑י ʔēlˈāy אֶל to
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
הָ הַ the
עָֽם׃ ʕˈām עַם people
12:5. qui ait eis ite usque ad tertium diem et revertimini ad me cumque abisset populus
And he said to them: Go till the third day, and come to me again. And when the people was gone,
12:5. And he said to them, “Go away, until the third day, and then return to me.” And when the people had gone away,
12:5. And he said unto them, Depart yet [for] three days, then come again to me. And the people departed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-15: Неразумный ответ Ровоама представителям (ст. 14, ср. Сир XLIX:27), вызвавший раздражение их и побудивший к решению отложиться от дома Давидова (ст. 16), есть, таким образом, не более как повод к обнаружению и разрешению давней неприязни 10: колен к колену Иудину и династии Давида. Однако нельзя оправдать и поведения Ровоама: он пренебрег благоразумным советом старцев, "которые предстояли пред Соломоном" (ст. 6, 8), т. е. истинных советников Соломона, членов его придворной коллегии (ср. IV:2-6), и послушал высокомерного совета молодых советников своих, "которые выросли вместе с ним" (8: при восточных дворах царских наследные принцы воспитывались в круге придворных юношей-сверстников). Последние "называются отроками, 3: Цар. XII:8, как и сам Ровоам называется юнейшим 2: Пар. XIII:7, не столько по возрасту (ибо сей имел уже в сие время 41: год от рождения), сколько по незрелости рассудка и по неопытности" (Филарет, цит. соч. 232, прим.) . Прямо непонятно крайнее ослепление Ровоама гордостью, при котором он так превозносится пред отцом своим (10, 14). В объяснение этого можно привести мысль свящ. писателя: "так суждено было Господом" (евр. сибба меим Иегова, LXX: μεταστροφή η παρά του̃ Κυριου, слав.: превращение от Господа, ст. 15), как после Иегова через пророка Самея объявил Ровоаму и царству его, что отпадение Израиля произошло по воле Божией; но, конечно, воля Божия лишь не стесняла естественных, в данном случае дурных движений воли человеческой - Ровоама, Иеровоама и мятежников из 10: колен. Здесь имело место подобное же действие Божие, как в ожесточении сердца Фараона (Исх. XIV:4: и др., ср. Рим IX:17). Цель божественного попущения печального распадения богоизбранного народа на два враждебные царства, очевидно, состоит в наказании династии Давида и народа за факты неверности Соломона и народа Иегове. Ср. блаж. Феодорит, вопр. 40.
John Gill
And he said unto them, depart yet for three days, then come again to me,.... Suggesting that he would consider of their proposal and inquire into the merits of it and as things should appear to him he would give them an answer in three days time; which at first sight may seem a point of prudence in him, to take time for deliberation and counsel in this affair, but in his case and circumstance it was very imprudent; for he might easily see there was discontent among the people, and a faction forming against him, and, by taking time to himself, he gave them time to take their measures, and hasten and ripen them for a revolt; for, by giving them such an answer, they might plainly perceive he was not inclined to give them satisfaction; it would have been the most advisable in him to have promised them at once that he would make them easy:
and the people departed; to their quarters, and there remained to the third day.
Robert Jamieson, A. R. Fausset and David Brown
he said . . . Depart yet for three days--It was prudent to take the people's demand into calm and deliberate consideration. Whether, had the advice of the sage and experienced counsellors been followed, any good result would have followed, it is impossible to say. It would at least have removed all pretext for the separation. [See on 2Chron 10:7.] But he preferred the counsel of his young companions (not in age, for they were all about forty-one, but inexperienced), who recommended prompt and decisive measures to quell the malcontents.
12:612:6: Եւ խորհեցաւ արքայ Ռոբովամ ընդ ծերսն որ կային առաջի Սողոմոնի հօր նորա մինչդեռ կենդանի էր, եւ ասէ. Զիա՞րդ խորհիք՝ եւ տացուք պատասխանի ընդ ժողովրդեանն[3593]։ [3593] Ոմանք. Սողոմոնի հօր իւրոյ։ Այլք. Եւ տացուք պատասխանի ժողովրդեանն։
6 Ռոբովամ արքան խորհրդակցեց ծերերի հետ, որոնք շրջապատում էին իր հայր Սողոմոնին նրա կենդանութեան օրօք, եւ ասաց. «Ի՞նչ խորհուրդ էք տալիս, որ պատասխան տանք այս ժողովրդին»:
6 Ռոբովամ թագաւորը խորհուրդ հարցուց այն ծերերուն, որոնք իր հօրը Սողոմոնին առջեւ կը կայնէին, երբ անիկա ողջ էր ու ըսաւ. «Դուք ինծի ի՞նչ խորհուրդ կու տաք, որ այս ժողովուրդին պատասխան տամ»։
Եւ խորհեցաւ արքայ Ռոբովամ ընդ ծերսն որ կային առաջի Սողոմոնի հօր նորա մինչդեռ կենդանի էր, եւ ասէ. Զիա՞րդ խորհիք եւ տացուք պատասխանի ժողովրդեանն:

12:6: Եւ խորհեցաւ արքայ Ռոբովամ ընդ ծերսն որ կային առաջի Սողոմոնի հօր նորա մինչդեռ կենդանի էր, եւ ասէ. Զիա՞րդ խորհիք՝ եւ տացուք պատասխանի ընդ ժողովրդեանն[3593]։
[3593] Ոմանք. Սողոմոնի հօր իւրոյ։ Այլք. Եւ տացուք պատասխանի ժողովրդեանն։
6 Ռոբովամ արքան խորհրդակցեց ծերերի հետ, որոնք շրջապատում էին իր հայր Սողոմոնին նրա կենդանութեան օրօք, եւ ասաց. «Ի՞նչ խորհուրդ էք տալիս, որ պատասխան տանք այս ժողովրդին»:
6 Ռոբովամ թագաւորը խորհուրդ հարցուց այն ծերերուն, որոնք իր հօրը Սողոմոնին առջեւ կը կայնէին, երբ անիկա ողջ էր ու ըսաւ. «Դուք ինծի ի՞նչ խորհուրդ կու տաք, որ այս ժողովուրդին պատասխան տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:612:6 Царь Ровоам советовался со старцами, которые предстояли пред Соломоном, отцом его, при жизни его, и говорил: как посоветуете вы мне отвечать сему народу?
12:7 καὶ και and; even ἐλάλησαν λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him λέγοντες λεγω tell; declare εἰ ει if; whether ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he ἔσῃ ειμι be δοῦλος δουλος subject τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he καὶ και and; even δουλεύσῃς δουλευω give allegiance; subject αὐτοῖς αυτος he; him καὶ και and; even λαλήσῃς λαλεω talk; speak αὐτοῖς αυτος he; him λόγους λογος word; log ἀγαθούς αγαθος good καὶ και and; even ἔσονταί ειμι be σοι σοι you δοῦλοι δουλος subject πάσας πας all; every τὰς ο the ἡμέρας ημερα day
12:6 וַ wa וְ and יִּוָּעַ֞ץ yyiwwāʕˈaṣ יעץ advise הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king רְחַבְעָ֗ם rᵊḥavʕˈām רְחַבְעָם Rehoboam אֶת־ ʔeṯ- אֵת together with הַ ha הַ the זְּקֵנִים֙ zzᵊqēnîm זָקֵן old אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָי֣וּ hāyˈû היה be עֹמְדִ֗ים ʕōmᵊḏˈîm עמד stand אֶת־ ʔeṯ- אֵת together with פְּנֵי֙ pᵊnˌê פָּנֶה face שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon אָבִ֔יו ʔāvˈiʸw אָב father בִּֽ bˈi בְּ in הְיֹתֹ֥ו hᵊyōṯˌô היה be חַ֖י ḥˌay חַי alive לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אֵ֚יךְ ˈʔêḵ אֵיךְ how אַתֶּ֣ם ʔattˈem אַתֶּם you נֹֽועָצִ֔ים nˈôʕāṣˈîm יעץ advise לְ lᵊ לְ to הָשִׁ֥יב hāšˌîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עָם־ ʕām- עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this דָּבָֽר׃ dāvˈār דָּבָר word
12:6. iniit consilium rex Roboam cum senibus qui adsistebant coram Salomone patre eius dum adviveret et ait quod mihi datis consilium ut respondeam populoKing Roboam took counsel with the old men, that stood before Solomon, his father, while he yet lived, and he said: What counsel do you give me, that I may answer this people?
6. And king Rehoboam took counsel with the old men, that had stood before Solomon his father while he yet lived, saying, What counsel give ye me to return answer to this people?
12:6. king Rehoboam took counsel with the elders who had assisted before his father Solomon while he was still living. And he said, “What counsel do you give to me, so that I may respond to this people?”
12:6. And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people?
And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people:

12:6 Царь Ровоам советовался со старцами, которые предстояли пред Соломоном, отцом его, при жизни его, и говорил: как посоветуете вы мне отвечать сему народу?
12:7
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
λέγοντες λεγω tell; declare
εἰ ει if; whether
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
ἔσῃ ειμι be
δοῦλος δουλος subject
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
καὶ και and; even
δουλεύσῃς δουλευω give allegiance; subject
αὐτοῖς αυτος he; him
καὶ και and; even
λαλήσῃς λαλεω talk; speak
αὐτοῖς αυτος he; him
λόγους λογος word; log
ἀγαθούς αγαθος good
καὶ και and; even
ἔσονταί ειμι be
σοι σοι you
δοῦλοι δουλος subject
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
12:6
וַ wa וְ and
יִּוָּעַ֞ץ yyiwwāʕˈaṣ יעץ advise
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
רְחַבְעָ֗ם rᵊḥavʕˈām רְחַבְעָם Rehoboam
אֶת־ ʔeṯ- אֵת together with
הַ ha הַ the
זְּקֵנִים֙ zzᵊqēnîm זָקֵן old
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָי֣וּ hāyˈû היה be
עֹמְדִ֗ים ʕōmᵊḏˈîm עמד stand
אֶת־ ʔeṯ- אֵת together with
פְּנֵי֙ pᵊnˌê פָּנֶה face
שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon
אָבִ֔יו ʔāvˈiʸw אָב father
בִּֽ bˈi בְּ in
הְיֹתֹ֥ו hᵊyōṯˌô היה be
חַ֖י ḥˌay חַי alive
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אֵ֚יךְ ˈʔêḵ אֵיךְ how
אַתֶּ֣ם ʔattˈem אַתֶּם you
נֹֽועָצִ֔ים nˈôʕāṣˈîm יעץ advise
לְ lᵊ לְ to
הָשִׁ֥יב hāšˌîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עָם־ ʕām- עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
דָּבָֽר׃ dāvˈār דָּבָר word
12:6. iniit consilium rex Roboam cum senibus qui adsistebant coram Salomone patre eius dum adviveret et ait quod mihi datis consilium ut respondeam populo
King Roboam took counsel with the old men, that stood before Solomon, his father, while he yet lived, and he said: What counsel do you give me, that I may answer this people?
12:6. king Rehoboam took counsel with the elders who had assisted before his father Solomon while he was still living. And he said, “What counsel do you give to me, so that I may respond to this people?”
12:6. And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people?
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Albert Barnes: Notes on the Bible - 1834
12:6: The old men, that stood before Solomon his father - Perhaps "the princes" of Kg1 4:2. Solomon placed great value upon good advisers Pro 11:14; Pro 15:22; Pro 24:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: consulted: Sa2 16:20, Sa2 17:5; Job 12:12, Job 32:7; Pro 27:10; Jer 42:2-5, Jer 43:2
John Gill
And King Rehoboam consulted with the old men that stood before Solomon his father, while he yet lived,.... Which was very prudently done; for as these were men in years, and had been his father's counsellors, from whom, do doubt, they had learnt much wisdom, being often in cabinet council with him, they were capable of giving him the best advice:
and said, how do you advise, that I may answer this people? what answer would you advise me to give to them, and in what manner?
12:712:7: Եւ խօսեցա՛ն ընդ նմա՝ եւ ասեն. Եթէ յաւուր յայսմիկ լինիցիս ծառա՛յ ժողովրդեանն այնմիկ՝ եւ ծառայեսցես նոցա, եւ անսասցես նոցա, եւ խօսեսցիս ընդ նոսա բա՛նս բարիս, եղիցին քեզ ծառա՛յք զամենայն աւուրս։
7 Նրան ասացին. «Եթէ դու այսօր ժողովրդին ծառայութիւն մատուցես, զիջող լինես, ընդառաջես եւ բարի խօսքեր ասես, նրանք ընդմիշտ կը ծառայեն քեզ»:
7 Անոնք խօսեցան ու ըսին. «Եթէ դուն այսօր այս ժողովուրդին ծառայ ըլլաս ու անոնց ծառայութիւն ընես եւ անոնց բարի խօսքեր ըսելով պատասխան տաս, այն ատեն անոնք քեզի միշտ ծառայ կ’ըլլան»։
Եւ խօսեցան ընդ նմա եւ ասեն. Եթէ յաւուր յայսմիկ լինիցիս ծառայ ժողովրդեանն այնմիկ եւ ծառայեսցես նոցա, եւ անսասցես նոցա եւ խօսեսցիս ընդ նոսա բանս բարիս, եղիցին քեզ ծառայք զամենայն աւուրս:

12:7: Եւ խօսեցա՛ն ընդ նմա՝ եւ ասեն. Եթէ յաւուր յայսմիկ լինիցիս ծառա՛յ ժողովրդեանն այնմիկ՝ եւ ծառայեսցես նոցա, եւ անսասցես նոցա, եւ խօսեսցիս ընդ նոսա բա՛նս բարիս, եղիցին քեզ ծառա՛յք զամենայն աւուրս։
7 Նրան ասացին. «Եթէ դու այսօր ժողովրդին ծառայութիւն մատուցես, զիջող լինես, ընդառաջես եւ բարի խօսքեր ասես, նրանք ընդմիշտ կը ծառայեն քեզ»:
7 Անոնք խօսեցան ու ըսին. «Եթէ դուն այսօր այս ժողովուրդին ծառայ ըլլաս ու անոնց ծառայութիւն ընես եւ անոնց բարի խօսքեր ըսելով պատասխան տաս, այն ատեն անոնք քեզի միշտ ծառայ կ’ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
12:712:7 Они говорили ему и сказали: если ты на сей день будешь слугою народу сему и услужишь ему, и удовлетворишь им и будешь говорить им ласково, то они будут твоими рабами на все дни.
12:8 καὶ και and; even ἐγκατέλιπεν εγκαταλειπω abandon; leave behind τὴν ο the βουλὴν βουλη intent τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older ἃ ος who; what συνεβουλεύσαντο συμβουλευω advise; intend αὐτῷ αυτος he; him καὶ και and; even συνεβουλεύσατο συμβουλευω advise; intend μετὰ μετα with; amid τῶν ο the παιδαρίων παιδαριον little boy τῶν ο the ἐκτραφέντων εκτρεφω cherish; nourish μετ᾿ μετα with; amid αὐτοῦ αυτος he; him τῶν ο the παρεστηκότων παριστημι stand by; present πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him
12:7 וַו *wa וְ and יְדַבְּרוּ֙ידבר *yᵊḏabbᵊrˌû דבר speak אֵלָ֜יו ʔēlˈāʸw אֶל to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say אִם־ ʔim- אִם if הַ֠ ha הַ the יֹּום yyôm יֹום day תִּֽהְיֶה־ tˈihyeh- היה be עֶ֜בֶד ʕˈeveḏ עֶבֶד servant לָ lā לְ to † הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this וַֽ wˈa וְ and עֲבַדְתָּ֔ם ʕᵃvaḏtˈām עבד work, serve וַ wa וְ and עֲנִיתָ֕ם ʕᵃnîṯˈām ענה answer וְ wᵊ וְ and דִבַּרְתָּ֥ ḏibbartˌā דבר speak אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to דְּבָרִ֣ים dᵊvārˈîm דָּבָר word טֹובִ֑ים ṭôvˈîm טֹוב good וְ wᵊ וְ and הָי֥וּ hāyˌû היה be לְךָ֛ lᵊḵˈā לְ to עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ yyāmˈîm יֹום day
12:7. qui dixerunt ei si hodie oboedieris populo huic et servieris et petitioni eorum cesseris locutusque fueris ad eos verba lenia erunt tibi servi cunctis diebusThey said to him: If thou wilt yield to this people to day, and condescend to them, and grant their petition, and wilt speak gentle words to them, they will be thy servants always.
7. And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.
12:7. They said to him, “If today you will obey and serve this people, and yield to their petition, and if you will speak lenient words to them, they will be your servants for all days.”
12:7. And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.
And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever:

12:7 Они говорили ему и сказали: если ты на сей день будешь слугою народу сему и услужишь ему, и удовлетворишь им и будешь говорить им ласково, то они будут твоими рабами на все дни.
12:8
καὶ και and; even
ἐγκατέλιπεν εγκαταλειπω abandon; leave behind
τὴν ο the
βουλὴν βουλη intent
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
ος who; what
συνεβουλεύσαντο συμβουλευω advise; intend
αὐτῷ αυτος he; him
καὶ και and; even
συνεβουλεύσατο συμβουλευω advise; intend
μετὰ μετα with; amid
τῶν ο the
παιδαρίων παιδαριον little boy
τῶν ο the
ἐκτραφέντων εκτρεφω cherish; nourish
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
τῶν ο the
παρεστηκότων παριστημι stand by; present
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
12:7
וַו
*wa וְ and
יְדַבְּרוּ֙ידבר
*yᵊḏabbᵊrˌû דבר speak
אֵלָ֜יו ʔēlˈāʸw אֶל to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
אִם־ ʔim- אִם if
הַ֠ ha הַ the
יֹּום yyôm יֹום day
תִּֽהְיֶה־ tˈihyeh- היה be
עֶ֜בֶד ʕˈeveḏ עֶבֶד servant
לָ לְ to
הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
וַֽ wˈa וְ and
עֲבַדְתָּ֔ם ʕᵃvaḏtˈām עבד work, serve
וַ wa וְ and
עֲנִיתָ֕ם ʕᵃnîṯˈām ענה answer
וְ wᵊ וְ and
דִבַּרְתָּ֥ ḏibbartˌā דבר speak
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
דְּבָרִ֣ים dᵊvārˈîm דָּבָר word
טֹובִ֑ים ṭôvˈîm טֹוב good
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
לְךָ֛ lᵊḵˈā לְ to
עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
12:7. qui dixerunt ei si hodie oboedieris populo huic et servieris et petitioni eorum cesseris locutusque fueris ad eos verba lenia erunt tibi servi cunctis diebus
They said to him: If thou wilt yield to this people to day, and condescend to them, and grant their petition, and wilt speak gentle words to them, they will be thy servants always.
12:7. They said to him, “If today you will obey and serve this people, and yield to their petition, and if you will speak lenient words to them, they will be your servants for all days.”
12:7. And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:7: If thou wilt be a servant unto this people - This is a constitutional idea of a king: he is the servant, but not the slave of his people; every regal act of a just king is an act of service to the state. The king is not only the fountain of law and justice; but as he has the appointment of all officers and judges, consequently he is the executor of the laws; and all justice is administered in his name. Properly speaking, a good and constitutional king is the servant of his people; and in being such he is their father and their king.
They will be thy servants for ever - The way to insure the obedience of the people is to hold the reins of empire with a steady and impartial hand; let the people see that the king lives for them, and not for himself; and they will obey, love, and defend him. The state is maintained on the part of the ruler and the ruled by mutual acts of service and benevolence. A good king has no self-interest; and such a king will ever have obedient and loving subjects. The haughty, proud tyrant will have a suspicious and jealous people, hourly ripening for revolt. The king is made for the people, not the people for the king. Let every potentate wisely consider this; and let every subject know that the heaviest cares rest on the heart, and the heaviest responsibility rests on the head, of the king. Let them therefore, under his government, fashion themselves as obedient children; acknowledge him their head; and duly consider whose authority he has; that they may love, honor and obey him. Happy are the people who have such a king; safe is the king who has such a people.
3 Kings (1 Kings) 12:10
Albert Barnes: Notes on the Bible - 1834
12:7: The advice was not that the king should permanently resign the office of ruler, but that he should "for once" be ruled by his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: If thou wilt: Ch2 10:6, Ch2 10:7; Pro 15:1; Mar 10:43, Mar 10:44; Phi 2:7-11
speak good: Kg1 12:13; Sa2 15:3-6; Ecc 10:4; Zac 1:13
Geneva 1599
And they spake unto him, saying, If thou wilt be a (b) servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.
(b) They showed him that there was no way to win the people's hearts but to grant them their just petition.
John Gill
And they spake unto him, saying,.... They gave their advice as follows:
if thou wilt be servant unto this people this day, and wilt serve them; condescend to them, behave in an humble manner towards them, for this day however, and gratify and oblige them; though indeed a king is but a servant to his people, and his administration of government a doing service to them; hence Antigonus (f), a king, mild, humble, and gentle, perceiving his son to behave in a fierce and violent manner towards his subjects, said to him, my son, dost thou not know that our glorious kingdom is a servitude?
and answer them, and speak good words unto them; give them a soft answer, and speak kindly and gently to them, and make them fair promises, and give them reason to expect that their requests will be granted:
then they will be thy servants for ever; such conduct would so win upon them, and make such an impressions upon them, that they would for ever after entertain high opinion of him, and be strongly affected and attached to him, and readily serve him.
(f) Apud Aelian. Var. Hist. l. 2. c. 20.
John Wesley
This day - By complying with their desires, and condescending to them for a season, till thou art better established in thy throne. They use this expression, fore - seeing that some would dissuade him from this course, as below the majesty of a prince. And answer - Thy service is not hard, it is only a few good words, which it is as easy to give as bad ones.
12:812:8: Եւ եթող զխորհուրդ ծերոցն զոր խորհեցաւ ընդ նոսա, եւ խորհեցաւ ընդ մանկտին սնընդակի՛ցս իւր՝ որ կային առաջի նորա[3594]. [3594] Ոմանք. Ընդ մանկտին ընդ սնընդակիցս։
8 Ռոբովամը, սակայն, մերժեց ծերերի տուած խորհուրդը եւ խորհրդակցեց իր սննդակից ու իր առաջ կանգնած երիտասարդների հետ՝
8 Բայց անիկա ծերերուն իրեն տուած խորհուրդը մերժեց ու իր առջեւ կեցող ու իրեն հետ մեծցած երիտասարդներուն խորհուրդ հարցուց
Եւ եթող զխորհուրդ ծերոցն զոր խորհեցաւ ընդ նոսա, եւ խորհեցաւ ընդ մանկտին սննդակիցս իւր որ կային առաջի նորա:

12:8: Եւ եթող զխորհուրդ ծերոցն զոր խորհեցաւ ընդ նոսա, եւ խորհեցաւ ընդ մանկտին սնընդակի՛ցս իւր՝ որ կային առաջի նորա[3594].
[3594] Ոմանք. Ընդ մանկտին ընդ սնընդակիցս։
8 Ռոբովամը, սակայն, մերժեց ծերերի տուած խորհուրդը եւ խորհրդակցեց իր սննդակից ու իր առաջ կանգնած երիտասարդների հետ՝
8 Բայց անիկա ծերերուն իրեն տուած խորհուրդը մերժեց ու իր առջեւ կեցող ու իրեն հետ մեծցած երիտասարդներուն խորհուրդ հարցուց
zohrab-1805▾ eastern-1994▾ western am▾
12:812:8 Но он пренебрег совет старцев, что они советовали ему, и советовался с молодыми людьми, которые выросли вместе с ним и которые предстояли пред ним,
12:9 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him τί τις.1 who?; what? ὑμεῖς υμεις you συμβουλεύετε συμβουλευω advise; intend καὶ και and; even τί τις.1 who?; what? ἀποκριθῶ αποκρινομαι respond τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he τοῖς ο the λαλήσασιν λαλεω talk; speak πρός προς to; toward με με me λεγόντων λεγω tell; declare κούφισον κουφιζω lighten ἀπὸ απο from; away τοῦ ο the κλοιοῦ κλοιος who; what ἔδωκεν διδωμι give; deposit ὁ ο the πατήρ πατηρ father σου σου of you; your ἐφ᾿ επι in; on ἡμᾶς ημας us
12:8 וַֽ wˈa וְ and יַּעֲזֹ֛ב yyaʕᵃzˈōv עזב leave אֶת־ ʔeṯ- אֵת [object marker] עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel הַ ha הַ the זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְעָצֻ֑הוּ yᵊʕāṣˈuhû יעץ advise וַ wa וְ and יִּוָּעַ֗ץ yyiwwāʕˈaṣ יעץ advise אֶת־ ʔeṯ- אֵת together with הַ ha הַ the יְלָדִים֙ yᵊlāḏîm יֶלֶד boy אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] גָּדְל֣וּ gāḏᵊlˈû גדל be strong אִתֹּ֔ו ʔittˈô אֵת together with אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָ hā הַ the עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
12:8. qui dereliquit consilium senum quod dederant ei et adhibuit adulescentes qui nutriti fuerant cum eo et adsistebant illiBut he left the counsel of the old men, which they had given him, and consulted with the young men that had been brought up with him, and stood before him.
8. But he forsook the counsel of the old men which they had given him, and took counsel with the young men that were grown up with him, that stood before him.
12:8. But he abandoned the counsel of the old men, which they had given to him. And he consulted the young men who had been raised with him, and who were assisting him.
12:8. But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, [and] which stood before him:
But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, [and] which stood before him:

12:8 Но он пренебрег совет старцев, что они советовали ему, и советовался с молодыми людьми, которые выросли вместе с ним и которые предстояли пред ним,
12:9
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
τί τις.1 who?; what?
ὑμεῖς υμεις you
συμβουλεύετε συμβουλευω advise; intend
καὶ και and; even
τί τις.1 who?; what?
ἀποκριθῶ αποκρινομαι respond
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
τοῖς ο the
λαλήσασιν λαλεω talk; speak
πρός προς to; toward
με με me
λεγόντων λεγω tell; declare
κούφισον κουφιζω lighten
ἀπὸ απο from; away
τοῦ ο the
κλοιοῦ κλοιος who; what
ἔδωκεν διδωμι give; deposit
ο the
πατήρ πατηρ father
σου σου of you; your
ἐφ᾿ επι in; on
ἡμᾶς ημας us
12:8
וַֽ wˈa וְ and
יַּעֲזֹ֛ב yyaʕᵃzˈōv עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel
הַ ha הַ the
זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יְעָצֻ֑הוּ yᵊʕāṣˈuhû יעץ advise
וַ wa וְ and
יִּוָּעַ֗ץ yyiwwāʕˈaṣ יעץ advise
אֶת־ ʔeṯ- אֵת together with
הַ ha הַ the
יְלָדִים֙ yᵊlāḏîm יֶלֶד boy
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
גָּדְל֣וּ gāḏᵊlˈû גדל be strong
אִתֹּ֔ו ʔittˈô אֵת together with
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָ הַ the
עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
12:8. qui dereliquit consilium senum quod dederant ei et adhibuit adulescentes qui nutriti fuerant cum eo et adsistebant illi
But he left the counsel of the old men, which they had given him, and consulted with the young men that had been brought up with him, and stood before him.
12:8. But he abandoned the counsel of the old men, which they had given to him. And he consulted the young men who had been raised with him, and who were assisting him.
12:8. But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, [and] which stood before him:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:8: The age of Rehoboam at his accession is an interesting and difficult question. According to the formal statement of the present text of Kg1 14:21; Ch2 12:13, he had reached the mature age of 41 years, and would therefore be unable to plead youth as an excuse for his conduct. The general narrative, however, seems to assume that he was quite a young man (compare Ch2 13:7). Perhaps the best way of removing the whole difficulty would be to read in the above text "twenty-one" for "forty-one." The corruption is one which might easily take place, if letters were used for numerals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: Ch2 10:8, Ch2 25:15, Ch2 25:16; Pro 1:2-5, Pro 1:25, Pro 1:30, Pro 19:20, Pro 25:12; Ecc 10:2, Ecc 10:3
John Gill
But he forsook the counsel of the old men, which they had given him,.... He did not rightly relish it, nor cordially receive it; it did not suit with his haughty temper, he could not brook it, to stoop to his people; he thought it a lessening of his dignity to do anything that looked like courting their favour; and therefore determined not to take the advice given him by the old men, but to seek for other:
and consulted with the men, that were grown up with him, and which stood before him; the sons of nobles, with whom he had his education, and who were his companions from his youth upwards, and who were now officers in his court, and of his privy council, being his favourites, and those he consulted on this occasion; and though they are called young men, as they were in comparison of the old men, yet since they were contemporary with Rehoboam, who was now forty one years of age, they must be about forty, or not much under, and at an age to be wiser than they appeared to be.
John Wesley
Young men - So called, comparatively to the old men: otherwise they were near forty years old.
12:912:9: եւ ասէ ցնոսա. Զի՞նչ տայք խրատ, եւ տա՛ց պատասխանի ժողովրդեանն՝ որ խօսեցան ընդ իս եւ ասեն. Թեթեւացո՛ յանրոյն՝ զոր ետ հայր քո ՚ի վերայ մեր։
9 ասելով. «Ի՞նչ խորհուրդ էք տալիս, որ պատասխան տանք այս ժողովրդին, որ խօսեց ինձ հետ ու ասաց. “Թեթեւացրո՛ւ այն լուծը, որ քո հայրը դրել էր մեզ վրայ”»:
9 Եւ անոնց ըսաւ. «Դուք ի՞նչ խորհուրդ կու տաք, որ այս ժողովուրդին պատասխան տամ, քանզի անոնք ինծի խօսեցան ու ըսին. ‘Քու հօրդ մեր վրայ դրած լուծը թեթեւցուր’»։
եւ ասէ ցնոսա. Զի՞նչ տայք խրատ, եւ տաց պատասխանի ժողովրդեանն` որ խօսեցան ընդ իս եւ ասեն. Թեթեւացո յանրոյն զոր եդ հայր քո ի վերայ մեր:

12:9: եւ ասէ ցնոսա. Զի՞նչ տայք խրատ, եւ տա՛ց պատասխանի ժողովրդեանն՝ որ խօսեցան ընդ իս եւ ասեն. Թեթեւացո՛ յանրոյն՝ զոր ետ հայր քո ՚ի վերայ մեր։
9 ասելով. «Ի՞նչ խորհուրդ էք տալիս, որ պատասխան տանք այս ժողովրդին, որ խօսեց ինձ հետ ու ասաց. “Թեթեւացրո՛ւ այն լուծը, որ քո հայրը դրել էր մեզ վրայ”»:
9 Եւ անոնց ըսաւ. «Դուք ի՞նչ խորհուրդ կու տաք, որ այս ժողովուրդին պատասխան տամ, քանզի անոնք ինծի խօսեցան ու ըսին. ‘Քու հօրդ մեր վրայ դրած լուծը թեթեւցուր’»։
zohrab-1805▾ eastern-1994▾ western am▾
12:912:9 и сказал им: что вы посоветуете мне отвечать народу сему, который говорил мне и сказал: >?
12:10 καὶ και and; even ἐλάλησαν λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him τὰ ο the παιδάρια παιδαριον little boy τὰ ο the ἐκτραφέντα εκτρεφω cherish; nourish μετ᾿ μετα with; amid αὐτοῦ αυτος he; him οἱ ο the παρεστηκότες παριστημι stand by; present πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him λέγοντες λεγω tell; declare τάδε οδε further; this λαλήσεις λαλεω talk; speak τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he τοῖς ο the λαλήσασι λαλεω talk; speak πρὸς προς to; toward σὲ σε.1 you λέγοντες λεγω tell; declare ὁ ο the πατήρ πατηρ father σου σου of you; your ἐβάρυνεν βαρυνω weighty; weigh down τὸν ο the κλοιὸν κλοιος our καὶ και and; even σὺ συ you νῦν νυν now; present κούφισον κουφιζω lighten ἀφ᾿ απο from; away ἡμῶν ημων our τάδε οδε further; this λαλήσεις λαλεω talk; speak πρὸς προς to; toward αὐτούς αυτος he; him ἡ ο the μικρότης μικροτης of me; mine παχυτέρα παχυς the ὀσφύος οσφυς loins; waist τοῦ ο the πατρός πατηρ father μου μου of me; mine
12:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to מָ֚ה ˈmā מָה what אַתֶּ֣ם ʔattˈem אַתֶּם you נֹֽועָצִ֔ים nˈôʕāṣˈîm יעץ advise וְ wᵊ וְ and נָשִׁ֥יב nāšˌîv שׁוב return דָּבָ֖ר dāvˌār דָּבָר word אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבְּר֤וּ dibbᵊrˈû דבר speak אֵלַי֙ ʔēlˌay אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הָקֵל֙ hāqˌēl קלל be slight מִן־ min- מִן from הָ hā הַ the עֹ֔ל ʕˈōl עֹל yoke אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥ן nāṯˌan נתן give אָבִ֖יךָ ʔāvˌîḵā אָב father עָלֵֽינוּ׃ ʕālˈênû עַל upon
12:9. dixitque ad eos quod mihi datis consilium ut respondeam populo huic qui dixerunt mihi levius fac iugum quod inposuit pater tuus super nosAnd he said to them: What counsel do you give me, that I may answer this people, who have said to me: Make the yoke, which thy father put upon us, lighter?
9. And he said unto them, What counsel give ye, that we may return answer to this people, who have spoken to me, saying, Make the yoke that thy father did put upon us lighter?
12:9. And he said to them: “What counsel do you give to me, so that I may respond to this people, who have said to me: ‘Make light the yoke that your father imposed on us?’ ”
12:9. And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter?
And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter:

12:9 и сказал им: что вы посоветуете мне отвечать народу сему, который говорил мне и сказал: <<облегчи иго, которое наложил на нас отец твой>>?
12:10
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
τὰ ο the
παιδάρια παιδαριον little boy
τὰ ο the
ἐκτραφέντα εκτρεφω cherish; nourish
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
οἱ ο the
παρεστηκότες παριστημι stand by; present
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
λέγοντες λεγω tell; declare
τάδε οδε further; this
λαλήσεις λαλεω talk; speak
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
τοῖς ο the
λαλήσασι λαλεω talk; speak
πρὸς προς to; toward
σὲ σε.1 you
λέγοντες λεγω tell; declare
ο the
πατήρ πατηρ father
σου σου of you; your
ἐβάρυνεν βαρυνω weighty; weigh down
τὸν ο the
κλοιὸν κλοιος our
καὶ και and; even
σὺ συ you
νῦν νυν now; present
κούφισον κουφιζω lighten
ἀφ᾿ απο from; away
ἡμῶν ημων our
τάδε οδε further; this
λαλήσεις λαλεω talk; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ο the
μικρότης μικροτης of me; mine
παχυτέρα παχυς the
ὀσφύος οσφυς loins; waist
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
12:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
מָ֚ה ˈmā מָה what
אַתֶּ֣ם ʔattˈem אַתֶּם you
נֹֽועָצִ֔ים nˈôʕāṣˈîm יעץ advise
וְ wᵊ וְ and
נָשִׁ֥יב nāšˌîv שׁוב return
דָּבָ֖ר dāvˌār דָּבָר word
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבְּר֤וּ dibbᵊrˈû דבר speak
אֵלַי֙ ʔēlˌay אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הָקֵל֙ hāqˌēl קלל be slight
מִן־ min- מִן from
הָ הַ the
עֹ֔ל ʕˈōl עֹל yoke
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥ן nāṯˌan נתן give
אָבִ֖יךָ ʔāvˌîḵā אָב father
עָלֵֽינוּ׃ ʕālˈênû עַל upon
12:9. dixitque ad eos quod mihi datis consilium ut respondeam populo huic qui dixerunt mihi levius fac iugum quod inposuit pater tuus super nos
And he said to them: What counsel do you give me, that I may answer this people, who have said to me: Make the yoke, which thy father put upon us, lighter?
12:9. And he said to them: “What counsel do you give to me, so that I may respond to this people, who have said to me: ‘Make light the yoke that your father imposed on us?’ ”
12:9. And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: Kg1 22:6-8; Sa2 17:5, Sa2 17:6; Ch2 10:9, Ch2 18:5-7
Geneva 1599
And he said unto them, (c) What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter?
(c) There is nothing harder for them that are in authority than to control their desires and follow good counsel.
John Gill
And he said unto them, what counsel give ye, that we may answer this people, saying,.... See Gill on 3Kings 12:4.
12:1012:10: Եւ խօսեցան ընդ նմա մանկտին սնընդակիցք իւր որ կային առաջի նորա՝ եւ ասեն. Ա՛յսպէս խօսեսցիս յականջս ժողովրդեանն՝ որ խօսեցան ընդ քեզ եւ ասեն. Հա՛յր քո ծանրացոյց զանուր մեր՝ եւ դու թեթեւացո ՚ի մէնջ. ա՛յսպէս խօսեսցիս ընդ նոսա. Ծկոյթ իմ ստուա՛ր է քան զմէջ հօր իմոյ[3595]. [3595] Ոմանք. Ծկութ իմ... քան զմէջս հօր իմոյ։
10 Իր սննդակից ու իր առաջ կանգնած երիտասարդներն ասացին. «Այսպէս կ’ասես այն մարդկանց, որ քեզ հետ խօսելով ասել են. “Քո հայրը ծանրացրեց մեր լուծը, իսկ դու թեթեւացրո՛ւ այն մեր վրայից”: Այսպէս ասա՛ նրանց.
10 Անոր հետ մեծցած երիտասարդները անոր խօսեցան ու ըսին. «‘Քու հայրդ մեր լուծը ծանրացուց, բայց դուն մեր վրայէն թեթեւցուր’ ըսող ժողովուրդին այսպէս խօսի՛ր ու անոնց այսպէս ըսէ՛. ‘Իմ պզտիկ մատս իմ հօրս մէջքէն հաստ է։
Եւ խօսեցան ընդ նմա մանկտին սննդակիցք իւր որ կային առաջի նորա եւ ասեն. Այսպէս խօսեսցիս յականջս ժողովրդեանն որ խօսեցան ընդ քեզ եւ ասեն. Հայր քո ծանրացոյց զանուր մեր, եւ դու թեթեւացո ի մէնջ. այսպէս խօսեսցիս ընդ նոսա. Ծկոյթ իմ ստուար է քան զմէջ հօր իմոյ:

12:10: Եւ խօսեցան ընդ նմա մանկտին սնընդակիցք իւր որ կային առաջի նորա՝ եւ ասեն. Ա՛յսպէս խօսեսցիս յականջս ժողովրդեանն՝ որ խօսեցան ընդ քեզ եւ ասեն. Հա՛յր քո ծանրացոյց զանուր մեր՝ եւ դու թեթեւացո ՚ի մէնջ. ա՛յսպէս խօսեսցիս ընդ նոսա. Ծկոյթ իմ ստուա՛ր է քան զմէջ հօր իմոյ[3595].
[3595] Ոմանք. Ծկութ իմ... քան զմէջս հօր իմոյ։
10 Իր սննդակից ու իր առաջ կանգնած երիտասարդներն ասացին. «Այսպէս կ’ասես այն մարդկանց, որ քեզ հետ խօսելով ասել են. “Քո հայրը ծանրացրեց մեր լուծը, իսկ դու թեթեւացրո՛ւ այն մեր վրայից”: Այսպէս ասա՛ նրանց.
10 Անոր հետ մեծցած երիտասարդները անոր խօսեցան ու ըսին. «‘Քու հայրդ մեր լուծը ծանրացուց, բայց դուն մեր վրայէն թեթեւցուր’ ըսող ժողովուրդին այսպէս խօսի՛ր ու անոնց այսպէս ըսէ՛. ‘Իմ պզտիկ մատս իմ հօրս մէջքէն հաստ է։
zohrab-1805▾ eastern-1994▾ western am▾
12:1012:10 И говорили ему молодые люди, которые выросли вместе с ним, и сказали: так скажи народу сему, который говорил тебе и сказал: >; так скажи им:
12:11 καὶ και and; even νῦν νυν now; present ὁ ο the πατήρ πατηρ father μου μου of me; mine ἐπεσάσσετο επισαττω you κλοιῷ κλοιος weighty; heavy κἀγὼ καγω and I προσθήσω προστιθημι add; continue ἐπὶ επι in; on τὸν ο the κλοιὸν κλοιος your ὁ ο the πατήρ πατηρ father μου μου of me; mine ἐπαίδευσεν παιδευω discipline ὑμᾶς υμας you ἐν εν in μάστιγξιν μαστιξ scourge ἐγὼ εγω I δὲ δε though; while παιδεύσω παιδευω discipline ὑμᾶς υμας you ἐν εν in σκορπίοις σκορπιος scorpion
12:10 וַ wa וְ and יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak אֵלָ֗יו ʔēlˈāʸw אֶל to הַ ha הַ the יְלָדִים֙ yᵊlāḏîm יֶלֶד boy אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] גָּדְל֣וּ gāḏᵊlˈû גדל be strong אִתֹּו֮ ʔittˈô אֵת together with לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say כֹּֽה־ kˈō- כֹּה thus תֹאמַ֣ר ṯōmˈar אמר say לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֡ה zzˈeh זֶה this אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] דִּבְּר֨וּ dibbᵊrˌû דבר speak אֵלֶ֜יךָ ʔēlˈeʸḵā אֶל to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say אָבִ֨יךָ֙ ʔāvˈîḵā אָב father הִכְבִּ֣יד hiḵbˈîḏ כבד be heavy אֶת־ ʔeṯ- אֵת [object marker] עֻלֵּ֔נוּ ʕullˈēnû עֹל yoke וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you הָקֵ֣ל hāqˈēl קלל be slight מֵ mē מִן from עָלֵ֑ינוּ ʕālˈênû עַל upon כֹּ֚ה ˈkō כֹּה thus תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to קָֽטָנִּ֥י qˈāṭonnˌî קֹטֶן the little one עָבָ֖ה ʕāvˌā עבה be thick מִ mi מִן from מָּתְנֵ֥י mmoṯnˌê מָתְנַיִם hips אָבִֽי׃ ʔāvˈî אָב father
12:10. et dixerunt ei iuvenes qui nutriti fuerant cum eo sic loquere populo huic qui locuti sunt ad te dicentes pater tuus adgravavit iugum nostrum tu releva nos sic loqueris ad eos minimus digitus meus grossior est dorso patris meiAnd the young men that had been brought up with him, said: Thus shalt thou speak to this people, who have spoken to thee, saying: Thy father made our yoke heavy, do thou ease us. Thou shalt say to them: My little finger is thicker than the back of my father.
10. And the young men that were grown up with him spake unto him, saying, Thus shalt thou say unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou speak unto them, My little finger is thicker than my father’s loins.
12:10. And the young men who had been raised with him, said: “You shall speak in this way to this people, who have spoken to you, saying: ‘Your father weighed down our yoke. You should relieve us.’ You shall say this to them: ‘My little finger is thicker than the back of my father.
12:10. And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou [it] lighter unto us; thus shalt thou say unto them, My little [finger] shall be thicker than my father’s loins.
And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou [it] lighter unto us; thus shalt thou say unto them, My little [finger] shall be thicker than my father' s loins:

12:10 И говорили ему молодые люди, которые выросли вместе с ним, и сказали: так скажи народу сему, который говорил тебе и сказал: <<отец твой наложил на нас тяжкое иго, ты же облегчи нас>>; так скажи им: <<мой мизинец толще чресл отца моего;
12:11
καὶ και and; even
νῦν νυν now; present
ο the
πατήρ πατηρ father
μου μου of me; mine
ἐπεσάσσετο επισαττω you
κλοιῷ κλοιος weighty; heavy
κἀγὼ καγω and I
προσθήσω προστιθημι add; continue
ἐπὶ επι in; on
τὸν ο the
κλοιὸν κλοιος your
ο the
πατήρ πατηρ father
μου μου of me; mine
ἐπαίδευσεν παιδευω discipline
ὑμᾶς υμας you
ἐν εν in
μάστιγξιν μαστιξ scourge
ἐγὼ εγω I
δὲ δε though; while
παιδεύσω παιδευω discipline
ὑμᾶς υμας you
ἐν εν in
σκορπίοις σκορπιος scorpion
12:10
וַ wa וְ and
יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak
אֵלָ֗יו ʔēlˈāʸw אֶל to
הַ ha הַ the
יְלָדִים֙ yᵊlāḏîm יֶלֶד boy
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
גָּדְל֣וּ gāḏᵊlˈû גדל be strong
אִתֹּו֮ ʔittˈô אֵת together with
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
כֹּֽה־ kˈō- כֹּה thus
תֹאמַ֣ר ṯōmˈar אמר say
לָ לְ to
הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֡ה zzˈeh זֶה this
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
דִּבְּר֨וּ dibbᵊrˌû דבר speak
אֵלֶ֜יךָ ʔēlˈeʸḵā אֶל to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
אָבִ֨יךָ֙ ʔāvˈîḵā אָב father
הִכְבִּ֣יד hiḵbˈîḏ כבד be heavy
אֶת־ ʔeṯ- אֵת [object marker]
עֻלֵּ֔נוּ ʕullˈēnû עֹל yoke
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
הָקֵ֣ל hāqˈēl קלל be slight
מֵ מִן from
עָלֵ֑ינוּ ʕālˈênû עַל upon
כֹּ֚ה ˈkō כֹּה thus
תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
קָֽטָנִּ֥י qˈāṭonnˌî קֹטֶן the little one
עָבָ֖ה ʕāvˌā עבה be thick
מִ mi מִן from
מָּתְנֵ֥י mmoṯnˌê מָתְנַיִם hips
אָבִֽי׃ ʔāvˈî אָב father
12:10. et dixerunt ei iuvenes qui nutriti fuerant cum eo sic loquere populo huic qui locuti sunt ad te dicentes pater tuus adgravavit iugum nostrum tu releva nos sic loqueris ad eos minimus digitus meus grossior est dorso patris mei
And the young men that had been brought up with him, said: Thus shalt thou speak to this people, who have spoken to thee, saying: Thy father made our yoke heavy, do thou ease us. Thou shalt say to them: My little finger is thicker than the back of my father.
12:10. And the young men who had been raised with him, said: “You shall speak in this way to this people, who have spoken to you, saying: ‘Your father weighed down our yoke. You should relieve us.’ You shall say this to them: ‘My little finger is thicker than the back of my father.
12:10. And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou [it] lighter unto us; thus shalt thou say unto them, My little [finger] shall be thicker than my father’s loins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:10: And the young men that were grown up with him - It was a custom in different countries to educate with the heir to the throne young noblemen of nearly the same age. This, as Calmet observes, answered two great and important ends: -
1. It excited the prince to emulation; that he might, as far as possible, surpass in all manly exercises, and in all acts of prudence and virtue, those whom one day he was to surpass in the elevation and dignity of his station.
2. That he might acquire a correct knowledge of the disposition and views of those who were likely to be, under him, the highest officers of the state; and consequently, know the better how to trust and employ them. The old counsellors Rehoboam did not know; with the young nobility he had been familiar.
My little finger shall be thicker - A proverbial mode of expression: "My little finger is thicker than my father's thigh." As much as the thigh surpasses the little finger in thickness, so much does my power exceed that of my father; and the use that I shall make of it, to employ and tax you, shall be in proportion.
3 Kings (1 Kings) 12:11
Albert Barnes: Notes on the Bible - 1834
12:10: My little finger ... - i. e., "You shall find my hand heavier on you than my father's - as much heavier as if my little finger were thicker than his loins."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: Thus shalt thou: Sa2 17:7-13
My little finger: A proverbial mode of expression: "My little finger is thicker than my father's thigh." As much as the thigh surpasses the little finger in thickness, so much does my power exceed that of my father; and the use I shall make of it to oppress and tax you shall be in proportion. Ch2 10:10, Ch2 10:11; Pro 10:14, Pro 18:6, Pro 18:7, Pro 28:25, Pro 29:23; Isa 47:6
Geneva 1599
And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou [it] lighter unto us; thus shalt thou say unto them, My little [finger] shall be (d) thicker than my father's loins.
(d) I am much more able to keep you in subjection than my father was.
John Gill
And the young men that were grown up with him, spake unto him, saying,.... Gave him the following advice:
thus shalt thou speak unto this people that spake unto thee, saying; as is said, 3Kings 12:4.
thus shall thou say unto them, my little finger shall be thicker than my father's loins; or, "is thicker" (g) signifying that he had more strength and power than his father had, and that he would make them know it, and they should feel the weight of it, and instead of lessening he would increase their taxes; for also hereby was intimated, that his glory, grandeur, and magnificence, was greater than his father's, especially when he first came to the kingdom, and therefore required the same taxes, or greater, to support it; and perhaps reference may be had to the difference of their age, Solomon being a child, or a very young man, when he came to the throne; whereas Rehoboam was upwards of forty years of age, and capable of judging what was fit to be done, and not to be talked to and treated after this manner, nor to receive the kingdom upon a condition of the people's prescribing.
(g) "grossior est", V. L. Pagninus; "densior est", Junius & Tremellius, Piscator.
John Wesley
Shall be thicker - Or rather, is thicker, and therefore stronger, and more able to crush you, if you proceed in these mutinous demands, than his loins, in which is the principal seat of strength.
12:1112:11: եւ արդ՝ հա՛յր իմ եդ ՚ի վերայ ձեր անուր ծանր, եւ ես յաւելի՛ց յանուրն ձեր. հայր իմ խրատեաց զձեզ գանիւք՝ եւ ես խրատեցի՛ց ձեզ քըքո՛վք[3596]։[3596] Ոմանք. Հայր իմ խրատէր զձեզ։
11 “Իմ ճկոյթը հօրս մէջքից հաստ է: Արդ, եթէ իմ հայրը ձեզ վրայ ծանր լուծ էր դրել, ապա ես կ’աւելացնեմ ձեր լուծը. իմ հայրը ձեզ խրատում էր ծեծով, իսկ ես կարիճներով կը խրատեմ ձեզ”»:
11 Իմ հայրս ձեր վրայ ծանր լուծ դրեր էր, բայց ես ձեր լուծը աւելի պիտի ծանրացնեմ։ Իմ հայրս ձեզ խարազաններով խրատեր էր, բայց ես ձեզ կարիճներով պիտի խրատեմ’»։
եւ արդ հայր իմ եդ ի վերայ ձեր անուր ծանր, եւ ես յաւելից յանուրն ձեր. հայր իմ խրատեաց զձեզ գանիւք, եւ ես խրատեցից ձեզ [308]քքովք:

12:11: եւ արդ՝ հա՛յր իմ եդ ՚ի վերայ ձեր անուր ծանր, եւ ես յաւելի՛ց յանուրն ձեր. հայր իմ խրատեաց զձեզ գանիւք՝ եւ ես խրատեցի՛ց ձեզ քըքո՛վք[3596]։
[3596] Ոմանք. Հայր իմ խրատէր զձեզ։
11 “Իմ ճկոյթը հօրս մէջքից հաստ է: Արդ, եթէ իմ հայրը ձեզ վրայ ծանր լուծ էր դրել, ապա ես կ’աւելացնեմ ձեր լուծը. իմ հայրը ձեզ խրատում էր ծեծով, իսկ ես կարիճներով կը խրատեմ ձեզ”»:
11 Իմ հայրս ձեր վրայ ծանր լուծ դրեր էր, բայց ես ձեր լուծը աւելի պիտի ծանրացնեմ։ Իմ հայրս ձեզ խարազաններով խրատեր էր, բայց ես ձեզ կարիճներով պիտի խրատեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1112:11 итак, если отец мой обременял вас тяжким игом, то я увеличу иго ваше; отец мой наказывал вас бичами, а я буду наказывать вас скорпионами>>.
12:12 καὶ και and; even παρεγένοντο παραγινομαι happen by; come by / to / along πᾶς πας all; every Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Ροβοαμ ροβοαμ Rehoboam ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third καθότι καθοτι in that ἐλάλησεν λαλεω talk; speak αὐτοῖς αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king λέγων λεγω tell; declare ἀναστράφητε αναστρεφω overturn; turn up / back πρός προς to; toward με με me τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third
12:11 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אָבִי֙ ʔāvˌî אָב father הֶעְמִ֤יס heʕmˈîs עמס load עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon עֹ֣ל ʕˈōl עֹל yoke כָּבֵ֔ד kāvˈēḏ כָּבֵד heavy וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i אֹוסִ֣יף ʔôsˈîf יסף add עַֽל־ ʕˈal- עַל upon עֻלְּכֶ֑ם ʕullᵊḵˈem עֹל yoke אָבִ֗י ʔāvˈî אָב father יִסַּ֤ר yissˈar יסר admonish אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] בַּ ba בְּ in † הַ the שֹּׁוטִ֔ים ššôṭˈîm שֹׁוט whip וַ wa וְ and אֲנִ֕י ʔᵃnˈî אֲנִי i אֲיַסֵּ֥ר ʔᵃyassˌēr יסר admonish אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בָּ bā בְּ in † הַ the עַקְרַבִּֽים׃ ʕaqrabbˈîm עַקְרָב scorpion
12:11. et nunc pater meus posuit super vos iugum grave ego autem addam super iugum vestrum pater meus cecidit vos flagellis ego autem caedam scorpionibusAnd now my father put a heavy yoke upon you, but I will add to your yoke: my father beat you with whips, but I will beat you with scorpions.
11. And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions.
12:11. And now, my father placed a heavy yoke upon you, but I will add more upon your yoke. My father cut you with whips, but I will beat you with scorpions.’ ”
12:11. And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions.
And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions:

12:11 итак, если отец мой обременял вас тяжким игом, то я увеличу иго ваше; отец мой наказывал вас бичами, а я буду наказывать вас скорпионами>>.
12:12
καὶ και and; even
παρεγένοντο παραγινομαι happen by; come by / to / along
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Ροβοαμ ροβοαμ Rehoboam
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
καθότι καθοτι in that
ἐλάλησεν λαλεω talk; speak
αὐτοῖς αυτος he; him
ο the
βασιλεὺς βασιλευς monarch; king
λέγων λεγω tell; declare
ἀναστράφητε αναστρεφω overturn; turn up / back
πρός προς to; toward
με με me
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
12:11
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אָבִי֙ ʔāvˌî אָב father
הֶעְמִ֤יס heʕmˈîs עמס load
עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon
עֹ֣ל ʕˈōl עֹל yoke
כָּבֵ֔ד kāvˈēḏ כָּבֵד heavy
וַ wa וְ and
אֲנִ֖י ʔᵃnˌî אֲנִי i
אֹוסִ֣יף ʔôsˈîf יסף add
עַֽל־ ʕˈal- עַל upon
עֻלְּכֶ֑ם ʕullᵊḵˈem עֹל yoke
אָבִ֗י ʔāvˈî אָב father
יִסַּ֤ר yissˈar יסר admonish
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
בַּ ba בְּ in
הַ the
שֹּׁוטִ֔ים ššôṭˈîm שֹׁוט whip
וַ wa וְ and
אֲנִ֕י ʔᵃnˈî אֲנִי i
אֲיַסֵּ֥ר ʔᵃyassˌēr יסר admonish
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
בָּ בְּ in
הַ the
עַקְרַבִּֽים׃ ʕaqrabbˈîm עַקְרָב scorpion
12:11. et nunc pater meus posuit super vos iugum grave ego autem addam super iugum vestrum pater meus cecidit vos flagellis ego autem caedam scorpionibus
And now my father put a heavy yoke upon you, but I will add to your yoke: my father beat you with whips, but I will beat you with scorpions.
12:11. And now, my father placed a heavy yoke upon you, but I will add more upon your yoke. My father cut you with whips, but I will beat you with scorpions.’ ”
12:11. And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:11: Chastise you with scorpions - Should you rebel, or become disaffected, my father's whip shall be a scorpion in my hand. His was chastisement, mine shall be punishment. St. Isidore, and after him Calmet and others, assert that the scorpion was a sort of severe whip, the lashes of which were armed with iron points, that sunk into and tore the flesh. We know that the scorpion was a military engine among the Romans for shooting arrows, which, being poisoned, were likened to the scorpion's sting, and the wound it inflicted.
3 Kings (1 Kings) 12:15
Albert Barnes: Notes on the Bible - 1834
12:11: Scorpions - By this word some understand whips having leaden balls at the ends of their lashes with hooks projecting from them; others the thorny stem of the eggplant, or "the scorpion plant." But it seems best to regard the expression as a figure of speech.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: I will add: Exo 1:13, Exo 1:14, Exo 5:5-9, Exo 5:18; Sa1 8:18; Ch2 16:10; Isa 58:6; Jer 27:11; Jer 28:13, Jer 28:14
but I will chastise: Should you rebel or become disaffected, my father's whip shall be a scorpion in my hand. His was chastisement, mine shall be punishment. Celsius and Hiller conjecture that â krabbim denotes a thorny kind of shrub, whose prickles are of a venomous nature, called by the Arabs scorpion thorns, from the exquisite pain which they inflict. But the Chaldee renders it margenin, and the Syriac moragyai, i. e., μαραγναι, scourges; and in the parallel place of Chronicles the Arabic has saut, a scourge. Isidore, and after him Calmet and others, assert that the scorpion was a sort of severe whip, the lashes of which were armed with knots or points that sunk into and tore the flesh.
scorpions: Kg1 12:14; Eze 2:6; Rev 9:3-10
John Gill
And now, whereas my father did lade you with a heavy yoke,.... Which was putting words into his mouth, owning the charge and accusation brought against his father, as he did, 3Kings 12:14, which was very unbecoming, if true; unless this is said according to the sense of the people:
I will add to your yoke; make it heavier, lay more taxes on them:
my father hath chastised you with whips; which was putting a lie into his mouth, and which he uttered, 3Kings 12:14 for no instance of severity exercised on the people in general can be given during the whole reign of Solomon:
but I will chastise you with scorpions; treat them more roughly, and with greater rigour: whips may mean smaller ones, these horse whips, as in the Targum; which gave an acute pain, like the sting of scorpions, or made a wound like one. Ben Gersom says, these were rods with thorns on them, which pierced and gave much pain. Weemse (h) thinks these are alluded to by thorns in the sides, Num 33:55, for whipping with them was about the sides, and not along the back. Abarbinel calls them iron thorns, rods that had iron prongs or rowels to them, which tore the flesh extremely. Isidore (i) says, a rod that is smooth is called a rod, but, if knotty and prickled, it is rightly called a scorpion, because it makes a wound in the body arched or crooked. Pliny (k) ascribes the invention of this sort of scorpions to the Cretians.
(h) Christian Synagogue, paragraph 6. diatrib. 2. p. 190. (i) Origin. l. 5. c. 27. p. 39. (k) Nat. Hist. l. 7. c. 56.
Robert Jamieson, A. R. Fausset and David Brown
whips . . . scorpions--The latter [instruments], as contrasted with the former, are supposed to mean thongs thickly set with sharp iron points, used in the castigation of slaves.
12:1212:12: Եւ եկն ամենայն Իսրայէլ առ արքայ Ռոբովամ յաւուրն երրորդի՝ որպէս խօսեցաւ ընդ նոսա արքայ եւ ասէ. Դարձջի՛ք առ իս յաւուրն երրորդի։
12 Երրորդ օրն ամբողջ Իսրայէլը եկաւ Ռոբովամ արքայի մօտ, ինչպէս արքան ասել էր նրանց. «Վերադարձէ՛ք ինձ մօտ երրորդ օրը»:
12 Յերոբովամ ու բոլոր ժողովուրդը երրորդ օրը Ռոբովամին եկան, ինչպէս թագաւորը ըսեր էր թէ ‘Երրորդ օրը ինծի եկէք’։
Եւ եկն [309]ամենայն Իսրայէլ առ արքայ`` Ռոբովամ յաւուրն երրորդի որպէս խօսեցաւ ընդ նոսա արքայ, եւ ասէ. Դարձջիք առ իս յաւուրն երրորդի:

12:12: Եւ եկն ամենայն Իսրայէլ առ արքայ Ռոբովամ յաւուրն երրորդի՝ որպէս խօսեցաւ ընդ նոսա արքայ եւ ասէ. Դարձջի՛ք առ իս յաւուրն երրորդի։
12 Երրորդ օրն ամբողջ Իսրայէլը եկաւ Ռոբովամ արքայի մօտ, ինչպէս արքան ասել էր նրանց. «Վերադարձէ՛ք ինձ մօտ երրորդ օրը»:
12 Յերոբովամ ու բոլոր ժողովուրդը երրորդ օրը Ռոբովամին եկան, ինչպէս թագաւորը ըսեր էր թէ ‘Երրորդ օրը ինծի եկէք’։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212:12 Иеровоам и весь народ пришли к Ровоаму на третий день, как приказал царь, сказав: придите ко мне на третий день.
12:13 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population σκληρά σκληρος hard; harsh καὶ και and; even ἐγκατέλιπεν εγκαταλειπω abandon; leave behind Ροβοαμ ροβοαμ Rehoboam τὴν ο the βουλὴν βουλη intent τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older ἃ ος who; what συνεβουλεύσαντο συμβουλευω advise; intend αὐτῷ αυτος he; him
12:12 וַו *wa וְ and יָּבֹ֨ואיבו *yyāvˌô בוא come יָרָבְעָ֧ם yārovʕˈām יָרָבְעָם Jeroboam וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֛ם ʕˈām עַם people אֶל־ ʔel- אֶל to רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֤ר dibbˈer דבר speak הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say שׁ֥וּבוּ šˌûvû שׁוב return אֵלַ֖י ʔēlˌay אֶל to בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁלִישִֽׁי׃ ššᵊlîšˈî שְׁלִישִׁי third
12:12. venit ergo Hieroboam et omnis populus ad Roboam die tertia sicut locutus fuerat rex dicens revertimini ad me die tertiaSo Jeroboam, and all the people, came to Roboam the third day, as the king had appointed, saying: Come to me again the third day.
12. So Jeroboam and all the people came to Rehoboam the third day, as the king bade, saying, Come to me again the third day.
12:12. Therefore, Jeroboam and all the people went to Rehoboam on the third day, just as the king had spoken, saying, “Return to me on the third day.”
12:12. So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day.
So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day:

12:12 Иеровоам и весь народ пришли к Ровоаму на третий день, как приказал царь, сказав: придите ко мне на третий день.
12:13
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
σκληρά σκληρος hard; harsh
καὶ και and; even
ἐγκατέλιπεν εγκαταλειπω abandon; leave behind
Ροβοαμ ροβοαμ Rehoboam
τὴν ο the
βουλὴν βουλη intent
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
ος who; what
συνεβουλεύσαντο συμβουλευω advise; intend
αὐτῷ αυτος he; him
12:12
וַו
*wa וְ and
יָּבֹ֨ואיבו
*yyāvˌô בוא come
יָרָבְעָ֧ם yārovʕˈām יָרָבְעָם Jeroboam
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֛ם ʕˈām עַם people
אֶל־ ʔel- אֶל to
רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֤ר dibbˈer דבר speak
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
שׁ֥וּבוּ šˌûvû שׁוב return
אֵלַ֖י ʔēlˌay אֶל to
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁלִישִֽׁי׃ ššᵊlîšˈî שְׁלִישִׁי third
12:12. venit ergo Hieroboam et omnis populus ad Roboam die tertia sicut locutus fuerat rex dicens revertimini ad me die tertia
So Jeroboam, and all the people, came to Roboam the third day, as the king had appointed, saying: Come to me again the third day.
12:12. Therefore, Jeroboam and all the people went to Rehoboam on the third day, just as the king had spoken, saying, “Return to me on the third day.”
12:12. So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: Come to me again: Kg1 12:5; Ch2 10:12-14
Geneva 1599
So Jeroboam and all the people came to Rehoboam the third day, as the king had (e) appointed, saying, Come to me again the third day.
(e) The people declare their obedience in this that they attempted nothing before the king gave them just opportunity.
John Gill
So Jeroboam and all the people came to Rehoboam the third day,.... Jeroboam came to him at the head of the people, being the head of the faction, and designed for their king:
as the king had appointed, saying, come to me again the third day; see 3Kings 12:5.
12:1312:13: Եւ պատասխանի՛ ետ արքայ ժողովրդեանն խստութեամբ. եւ եթող Ռոբովամ զխորհուրդս ծերոցն զոր խորհեցան ընդ նմա,
13 Արքան խստութեամբ պատասխան տուեց ժողովրդին եւ, մերժելով ծերերի տուած խորհուրդը,
13 Ու թագաւորը ժողովուրդին խստութեամբ պատասխան տուաւ եւ ծերերուն իրեն տուած խրատը մերժելով,
Եւ պատասխանի ետ արքայ ժողովրդեանն խստութեամբ. եւ եթող Ռոբովամ զխորհուրդ ծերոցն զոր խորհեցան ընդ նմա:

12:13: Եւ պատասխանի՛ ետ արքայ ժողովրդեանն խստութեամբ. եւ եթող Ռոբովամ զխորհուրդս ծերոցն զոր խորհեցան ընդ նմա,
13 Արքան խստութեամբ պատասխան տուեց ժողովրդին եւ, մերժելով ծերերի տուած խորհուրդը,
13 Ու թագաւորը ժողովուրդին խստութեամբ պատասխան տուաւ եւ ծերերուն իրեն տուած խրատը մերժելով,
zohrab-1805▾ eastern-1994▾ western am▾
12:1312:13 И отвечал царь народу сурово и пренебрег совет старцев, что они советовали ему;
12:14 καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him κατὰ κατα down; by τὴν ο the βουλὴν βουλη intent τῶν ο the παιδαρίων παιδαριον little boy λέγων λεγω tell; declare ὁ ο the πατήρ πατηρ father μου μου of me; mine ἐβάρυνεν βαρυνω weighty; weigh down τὸν ο the κλοιὸν κλοιος your κἀγὼ καγω and I προσθήσω προστιθημι add; continue ἐπὶ επι in; on τὸν ο the κλοιὸν κλοιος your ὁ ο the πατήρ πατηρ father μου μου of me; mine ἐπαίδευσεν παιδευω discipline ὑμᾶς υμας you ἐν εν in μάστιγξιν μαστιξ scourge κἀγὼ καγω and I παιδεύσω παιδευω discipline ὑμᾶς υμας you ἐν εν in σκορπίοις σκορπιος scorpion
12:13 וַ wa וְ and יַּ֧עַן yyˈaʕan ענה answer הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֖ם ʕˌām עַם people קָשָׁ֑ה qāšˈā קָשֶׁה hard וַֽ wˈa וְ and יַּעֲזֹ֛ב yyaʕᵃzˈōv עזב leave אֶת־ ʔeṯ- אֵת [object marker] עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel הַ ha הַ the זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְעָצֻֽהוּ׃ yᵊʕāṣˈuhû יעץ advise
12:13. responditque rex populo dura derelicto consilio seniorum quod ei dederantAnd the king answered the people roughly, leaving the counsel of the old men, which they had given him,
13. And the king answered the people roughly, and forsook the counsel of the old men which they had given him;
12:13. And the king responded to the people harshly, leaving behind the counsel of the elders that they had given to him.
12:13. And the king answered the people roughly, and forsook the old men’s counsel that they gave him;
And the king answered the people roughly, and forsook the old men' s counsel that they gave him:

12:13 И отвечал царь народу сурово и пренебрег совет старцев, что они советовали ему;
12:14
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
κατὰ κατα down; by
τὴν ο the
βουλὴν βουλη intent
τῶν ο the
παιδαρίων παιδαριον little boy
λέγων λεγω tell; declare
ο the
πατήρ πατηρ father
μου μου of me; mine
ἐβάρυνεν βαρυνω weighty; weigh down
τὸν ο the
κλοιὸν κλοιος your
κἀγὼ καγω and I
προσθήσω προστιθημι add; continue
ἐπὶ επι in; on
τὸν ο the
κλοιὸν κλοιος your
ο the
πατήρ πατηρ father
μου μου of me; mine
ἐπαίδευσεν παιδευω discipline
ὑμᾶς υμας you
ἐν εν in
μάστιγξιν μαστιξ scourge
κἀγὼ καγω and I
παιδεύσω παιδευω discipline
ὑμᾶς υμας you
ἐν εν in
σκορπίοις σκορπιος scorpion
12:13
וַ wa וְ and
יַּ֧עַן yyˈaʕan ענה answer
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֖ם ʕˌām עַם people
קָשָׁ֑ה qāšˈā קָשֶׁה hard
וַֽ wˈa וְ and
יַּעֲזֹ֛ב yyaʕᵃzˈōv עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel
הַ ha הַ the
זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יְעָצֻֽהוּ׃ yᵊʕāṣˈuhû יעץ advise
12:13. responditque rex populo dura derelicto consilio seniorum quod ei dederant
And the king answered the people roughly, leaving the counsel of the old men, which they had given him,
12:13. And the king responded to the people harshly, leaving behind the counsel of the elders that they had given to him.
12:13. And the king answered the people roughly, and forsook the old men’s counsel that they gave him;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: answered: Kg1 20:6-11; Gen 42:7, Gen 42:30; Exo 5:2, Exo 10:28; Jdg 12:1-6; Sa1 20:10, Sa1 20:30, Sa1 20:31; Sa1 25:10, Sa1 25:11; Sa2 19:43; Pro 10:11, Pro 10:32, Pro 15:1, Pro 18:23; Ecc 10:12; Jam 3:17
roughly: Heb. hardly, Gen 16:6
forsook: Pro 13:20
John Gill
And the king answered the people roughly,.... In a blustering manner, gave them hard words and severe menaces, being worked up to such a spirit by his young counsellors:
and forsook the old men's counsel that they gave him: to give them good words and kind promises.
12:1412:14: եւ խօսեցաւ ընդ նոսա ըստ խորհրդեան մանկտւոյն՝ եւ ասէ. Հայր իմ ծանրացոյց զանուր ձեր, եւ ես յաւելի՛ց յանուր ձեր. հայր իմ խրատէր զձեզ գանիւք, եւ ես խրատեցից զձեզ քըքովք[3597]։ [3597] Ոմանք. Հայր իմ ծանրացոյց յանուր։
14 Ռոբովամը նրանց հետ խօսեց ըստ երիտասարդների տուած խորհրդի՝ ասելով. «Եթէ իմ հայրը ծանր լուծ էր դրել ձեզ վրայ, ապա ես կ’աւելացնեմ ձեր լուծը: Իմ հայրը ձեզ ծեծով էր խրատում, իսկ ես կարիճներով եմ խրատելու ձեզ»:
14 Երիտասարդներուն խորհուրդին պէս անոնց հետ խօսեցաւ ու ըսաւ. «Իմ հայրս ձեր լուծը ծանրացուցեր էր, բայց ես ձեր լուծը աւելի պիտի ծանրացնեմ։ Իմ հայրս ձեզ խարազաններով խրատեր էր, բայց ես ձեզ կարիճներով պիտի խրատեմ»։
եւ խօսեցաւ ընդ նոսա ըստ խորհրդեան մանկտւոյն եւ ասէ. Հայր իմ ծանրացոյց զանուր ձեր, եւ ես յաւելից յանուր ձեր. հայր իմ խրատէր զձեզ գանիւք, եւ ես խրատեցից զձեզ [310]քքովք:

12:14: եւ խօսեցաւ ընդ նոսա ըստ խորհրդեան մանկտւոյն՝ եւ ասէ. Հայր իմ ծանրացոյց զանուր ձեր, եւ ես յաւելի՛ց յանուր ձեր. հայր իմ խրատէր զձեզ գանիւք, եւ ես խրատեցից զձեզ քըքովք[3597]։
[3597] Ոմանք. Հայր իմ ծանրացոյց յանուր։
14 Ռոբովամը նրանց հետ խօսեց ըստ երիտասարդների տուած խորհրդի՝ ասելով. «Եթէ իմ հայրը ծանր լուծ էր դրել ձեզ վրայ, ապա ես կ’աւելացնեմ ձեր լուծը: Իմ հայրը ձեզ ծեծով էր խրատում, իսկ ես կարիճներով եմ խրատելու ձեզ»:
14 Երիտասարդներուն խորհուրդին պէս անոնց հետ խօսեցաւ ու ըսաւ. «Իմ հայրս ձեր լուծը ծանրացուցեր էր, բայց ես ձեր լուծը աւելի պիտի ծանրացնեմ։ Իմ հայրս ձեզ խարազաններով խրատեր էր, բայց ես ձեզ կարիճներով պիտի խրատեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1412:14 и говорил он по совету молодых людей и сказал: отец мой наложил на вас тяжкое иго, а я увеличу иго ваше; отец мой наказывал вас бичами, а я буду наказывать вас скорпионами.
12:15 καὶ και and; even οὐκ ου not ἤκουσεν ακουω hear ὁ ο the βασιλεὺς βασιλευς monarch; king τοῦ ο the λαοῦ λαος populace; population ὅτι οτι since; that ἦν ειμι be μεταστροφὴ μεταστροφη from; by κυρίου κυριος lord; master ὅπως οπως that way; how στήσῃ ιστημι stand; establish τὸ ο the ῥῆμα ρημα statement; phrase αὐτοῦ αυτος he; him ὃ ος who; what ἐλάλησεν λαλεω talk; speak ἐν εν in χειρὶ χειρ hand Αχια αχια the Σηλωνίτου σηλωνιτης about; around Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ Nabat; Navat
12:14 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to כַּ ka כְּ as עֲצַ֤ת ʕᵃṣˈaṯ עֵצָה counsel הַ ha הַ the יְלָדִים֙ yᵊlāḏîm יֶלֶד boy לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אָבִי֙ ʔāvˌî אָב father הִכְבִּ֣יד hiḵbˈîḏ כבד be heavy אֶֽת־ ʔˈeṯ- אֵת [object marker] עֻלְּכֶ֔ם ʕullᵊḵˈem עֹל yoke וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i אֹסִ֣יף ʔōsˈîf יסף add עַֽל־ ʕˈal- עַל upon עֻלְּכֶ֑ם ʕullᵊḵˈem עֹל yoke אָבִ֗י ʔāvˈî אָב father יִסַּ֤ר yissˈar יסר admonish אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] בַּ ba בְּ in † הַ the שֹּׁוטִ֔ים ššôṭˈîm שֹׁוט whip וַ wa וְ and אֲנִ֕י ʔᵃnˈî אֲנִי i אֲיַסֵּ֥ר ʔᵃyassˌēr יסר admonish אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בָּ bā בְּ in † הַ the עַקְרַבִּֽים׃ ʕaqrabbˈîm עַקְרָב scorpion
12:14. et locutus est eis secundum consilium iuvenum dicens pater meus adgravavit iugum vestrum ego autem addam iugo vestro pater meus cecidit vos flagellis et ego caedam scorpionibusAnd he spoke to them according to the counsel of the young men, saying: My father made your yoke heavy, but I will add to your yoke: My father beat you with whips, but I will beat you with scorpions.
14. and spake to them after the counsel of the young men, saying, My father made your yoke heavy, but I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions;
12:14. And he spoke to them according to the counsel of the young men, saying: “My father weighed down your yoke, but I will add more to your yoke. My father cut you with whips, but I will beat you with scorpions.”
12:14. And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father [also] chastised you with whips, but I will chastise you with scorpions.
And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father [also] chastised you with whips, but I will chastise you with scorpions:

12:14 и говорил он по совету молодых людей и сказал: отец мой наложил на вас тяжкое иго, а я увеличу иго ваше; отец мой наказывал вас бичами, а я буду наказывать вас скорпионами.
12:15
καὶ και and; even
οὐκ ου not
ἤκουσεν ακουω hear
ο the
βασιλεὺς βασιλευς monarch; king
τοῦ ο the
λαοῦ λαος populace; population
ὅτι οτι since; that
ἦν ειμι be
μεταστροφὴ μεταστροφη from; by
κυρίου κυριος lord; master
ὅπως οπως that way; how
στήσῃ ιστημι stand; establish
τὸ ο the
ῥῆμα ρημα statement; phrase
αὐτοῦ αυτος he; him
ος who; what
ἐλάλησεν λαλεω talk; speak
ἐν εν in
χειρὶ χειρ hand
Αχια αχια the
Σηλωνίτου σηλωνιτης about; around
Ιεροβοαμ ιεροβοαμ son
Ναβατ ναβατ Nabat; Navat
12:14
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
כַּ ka כְּ as
עֲצַ֤ת ʕᵃṣˈaṯ עֵצָה counsel
הַ ha הַ the
יְלָדִים֙ yᵊlāḏîm יֶלֶד boy
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אָבִי֙ ʔāvˌî אָב father
הִכְבִּ֣יד hiḵbˈîḏ כבד be heavy
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עֻלְּכֶ֔ם ʕullᵊḵˈem עֹל yoke
וַ wa וְ and
אֲנִ֖י ʔᵃnˌî אֲנִי i
אֹסִ֣יף ʔōsˈîf יסף add
עַֽל־ ʕˈal- עַל upon
עֻלְּכֶ֑ם ʕullᵊḵˈem עֹל yoke
אָבִ֗י ʔāvˈî אָב father
יִסַּ֤ר yissˈar יסר admonish
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
בַּ ba בְּ in
הַ the
שֹּׁוטִ֔ים ššôṭˈîm שֹׁוט whip
וַ wa וְ and
אֲנִ֕י ʔᵃnˈî אֲנִי i
אֲיַסֵּ֥ר ʔᵃyassˌēr יסר admonish
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
בָּ בְּ in
הַ the
עַקְרַבִּֽים׃ ʕaqrabbˈîm עַקְרָב scorpion
12:14. et locutus est eis secundum consilium iuvenum dicens pater meus adgravavit iugum vestrum ego autem addam iugo vestro pater meus cecidit vos flagellis et ego caedam scorpionibus
And he spoke to them according to the counsel of the young men, saying: My father made your yoke heavy, but I will add to your yoke: My father beat you with whips, but I will beat you with scorpions.
12:14. And he spoke to them according to the counsel of the young men, saying: “My father weighed down your yoke, but I will add more to your yoke. My father cut you with whips, but I will beat you with scorpions.”
12:14. And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father [also] chastised you with whips, but I will chastise you with scorpions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: the counsel: Ch2 22:4, Ch2 22:5; Est 1:16-21, Est 2:2-4; Pro 12:5; Isa 19:11-13; Dan 6:7
My father made: Kg1 12:10, Kg1 12:11; Pro 13:10, Pro 16:18, Pro 17:14; Ecc 7:8; Jam 3:14-18, Jam 4:1, Jam 4:2
John Gill
And spake to them after the counsel of the young men,.... And in the very language in which they gave it:
saying, my father made your yoke heavy, and I will add to your yoke; my father also chastised you with whips, but I will chastise you with scorpions; see Gill on 3Kings 12:11.
12:1512:15: Եւ ո՛չ լուաւ արքայ ժողովրդեանն, զի էր խոտորումն ՚ի Տեառնէ. զի հաստատեսցէ Տէր զբան իւր զոր խօսեցաւ ՚ի ձեռն Աքիայ Սիլովնացւոյ, վասն Յերոբովամայ որդւոյ Նաբատայ[3598]։[3598] Բազումք. Զի հաստատեսցէ՝ զոր խօ՛՛։
15 Թագաւորը չլսեց ժողովրդին, որովհետեւ Տէրն էր խոտորել նրան, որպէսզի Տէրը հաստատի իր այն խօսքը, որ սիլոնացի Աքիայի միջոցով ասել էր Նաբատի որդի Յերոբովամի վերաբերեալ:
15 Թագաւորը ժողովուրդին խօսքին մտիկ չըրաւ, վասն զի այս բանը Տէրոջմէն եղաւ, որպէս զի Տէրը Սիլօնացի Աքիային միջոցով Նաբատեան Յերոբովամին ըսած խօսքը հաստատէ։
Եւ ոչ լուաւ արքայ ժողովրդեանն, զի էր խոտորումն ի Տեառնէ. զի հաստատեսցէ Տէր զբան իւր զոր խօսեցաւ ի ձեռն Աքիայ Սիլովնացւոյ, վասն Յերոբովամայ որդւոյ Նաբատայ:

12:15: Եւ ո՛չ լուաւ արքայ ժողովրդեանն, զի էր խոտորումն ՚ի Տեառնէ. զի հաստատեսցէ Տէր զբան իւր զոր խօսեցաւ ՚ի ձեռն Աքիայ Սիլովնացւոյ, վասն Յերոբովամայ որդւոյ Նաբատայ[3598]։
[3598] Բազումք. Զի հաստատեսցէ՝ զոր խօ՛՛։
15 Թագաւորը չլսեց ժողովրդին, որովհետեւ Տէրն էր խոտորել նրան, որպէսզի Տէրը հաստատի իր այն խօսքը, որ սիլոնացի Աքիայի միջոցով ասել էր Նաբատի որդի Յերոբովամի վերաբերեալ:
15 Թագաւորը ժողովուրդին խօսքին մտիկ չըրաւ, վասն զի այս բանը Տէրոջմէն եղաւ, որպէս զի Տէրը Սիլօնացի Աքիային միջոցով Նաբատեան Յերոբովամին ըսած խօսքը հաստատէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1512:15 И не послушал царь народа, ибо так суждено было Господом, чтобы исполнилось слово Его, которое изрек Господь чрез Ахию Силомлянина Иеровоаму, сыну Наватову.
12:16 καὶ και and; even εἶδον οραω view; see πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that οὐκ ου not ἤκουσεν ακουω hear ὁ ο the βασιλεὺς βασιλευς monarch; king αὐτῶν αυτος he; him καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the λαὸς λαος populace; population τῷ ο the βασιλεῖ βασιλευς monarch; king λέγων λεγω tell; declare τίς τις.1 who?; what? ἡμῖν ημιν us μερὶς μερις portion ἐν εν in Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οὐκ ου not ἔστιν ειμι be ἡμῖν ημιν us κληρονομία κληρονομια inheritance ἐν εν in υἱῷ υιος son Ιεσσαι ιεσσαι Iessai; Iesse ἀπότρεχε αποτρεχω Israel εἰς εις into; for τὰ ο the σκηνώματά σκηνωμα camp; tent σου σου of you; your νῦν νυν now; present βόσκε βοσκω pasture; feed τὸν ο the οἶκόν οικος home; household σου σου of you; your Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀπῆλθεν απερχομαι go off; go away Ισραηλ ισραηλ.1 Israel εἰς εις into; for τὰ ο the σκηνώματα σκηνωμα camp; tent αὐτοῦ αυτος he; him
12:15 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שָׁמַ֥ע šāmˌaʕ שׁמע hear הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to הָ hā הַ the עָ֑ם ʕˈām עַם people כִּֽי־ kˈî- כִּי that הָיְתָ֤ה hāyᵊṯˈā היה be סִבָּה֙ sibbˌā סִבָּה turn מֵ mē מִן from עִ֣ם ʕˈim עִם with יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְמַ֜עַן lᵊmˈaʕan לְמַעַן because of הָקִ֣ים hāqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֹ֗ו dᵊvārˈô דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֤ר dibbˈer דבר speak יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand אֲחִיָּ֣ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah הַ ha הַ the שִּׁילֹנִ֔י ššîlōnˈî שִׁילֹנִי Shilonite אֶל־ ʔel- אֶל to יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son נְבָֽט׃ nᵊvˈāṭ נְבָט Nebat
12:15. et non adquievit rex populo quoniam aversatus eum fuerat Dominus ut suscitaret verbum suum quod locutus fuerat in manu Ahiae Silonitae ad Hieroboam filium NabathAnd the king condescended not to the people: for the Lord was turned away from him, to make good his word, which he had spoken in the hand of Ahias, the Silonite, to Jeroboam, the son of Nabat.
15. So the king hearkened not unto the people; for it was a thing brought about of the LORD, that he might establish his word, which the LORD spake by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat.
12:15. And the king did not acquiesce to the people. For the Lord had turned him away, so that he might raise up his word, which he had spoken by the hand of Ahijah, the Shilonite, to Jeroboam, the son of Nebat.
12:15. Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat.
Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat:

12:15 И не послушал царь народа, ибо так суждено было Господом, чтобы исполнилось слово Его, которое изрек Господь чрез Ахию Силомлянина Иеровоаму, сыну Наватову.
12:16
καὶ και and; even
εἶδον οραω view; see
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
οὐκ ου not
ἤκουσεν ακουω hear
ο the
βασιλεὺς βασιλευς monarch; king
αὐτῶν αυτος he; him
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
λαὸς λαος populace; population
τῷ ο the
βασιλεῖ βασιλευς monarch; king
λέγων λεγω tell; declare
τίς τις.1 who?; what?
ἡμῖν ημιν us
μερὶς μερις portion
ἐν εν in
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἡμῖν ημιν us
κληρονομία κληρονομια inheritance
ἐν εν in
υἱῷ υιος son
Ιεσσαι ιεσσαι Iessai; Iesse
ἀπότρεχε αποτρεχω Israel
εἰς εις into; for
τὰ ο the
σκηνώματά σκηνωμα camp; tent
σου σου of you; your
νῦν νυν now; present
βόσκε βοσκω pasture; feed
τὸν ο the
οἶκόν οικος home; household
σου σου of you; your
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
τὰ ο the
σκηνώματα σκηνωμα camp; tent
αὐτοῦ αυτος he; him
12:15
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שָׁמַ֥ע šāmˌaʕ שׁמע hear
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֑ם ʕˈām עַם people
כִּֽי־ kˈî- כִּי that
הָיְתָ֤ה hāyᵊṯˈā היה be
סִבָּה֙ sibbˌā סִבָּה turn
מֵ מִן from
עִ֣ם ʕˈim עִם with
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְמַ֜עַן lᵊmˈaʕan לְמַעַן because of
הָקִ֣ים hāqˈîm קום arise
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֹ֗ו dᵊvārˈô דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֤ר dibbˈer דבר speak
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
אֲחִיָּ֣ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah
הַ ha הַ the
שִּׁילֹנִ֔י ššîlōnˈî שִׁילֹנִי Shilonite
אֶל־ ʔel- אֶל to
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
בֶּן־ ben- בֵּן son
נְבָֽט׃ nᵊvˈāṭ נְבָט Nebat
12:15. et non adquievit rex populo quoniam aversatus eum fuerat Dominus ut suscitaret verbum suum quod locutus fuerat in manu Ahiae Silonitae ad Hieroboam filium Nabath
And the king condescended not to the people: for the Lord was turned away from him, to make good his word, which he had spoken in the hand of Ahias, the Silonite, to Jeroboam, the son of Nabat.
12:15. And the king did not acquiesce to the people. For the Lord had turned him away, so that he might raise up his word, which he had spoken by the hand of Ahijah, the Shilonite, to Jeroboam, the son of Nebat.
12:15. Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:15: The cause was from the Lord - God left him to himself, and did not incline his heart to follow the counsel of the wise men. This is making the best of our present version; but if we come to inquire into the meaning of the Cause of all this confusion and anarchy, we shall find it was Rehoboam's folly, cruelty, and despotic tyranny: and was this from the Lord? But does the text speak this bad doctrine? No: it says סבה sibbah, the Revolution, was from the Lord. This is consistent with all the declarations which went before. God stirred up the people to revolt from a man who had neither skill nor humanity to govern them. We had such a סבה revolution in these nations in 1688; and, thank God, we have never since needed another. None of our ancient translations understood the word as our present version does: they have it either the Turning Away was from the Lord, or it was the Lord's Ordinance; viz., that they should turn away from this foolish king.
3 Kings (1 Kings) 12:16
Albert Barnes: Notes on the Bible - 1834
12:15: The cause was from the Lord - i. e., "the turn of events was from the Lord." Human passions, anger, pride, and insolence, worked out the accomplishment of the divine designs. Without interfering with man's free will, God guides the course of events, and accomplishes His purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: the cause: The cause of all this confusion and anarchy was Rehoboam's folly, cruelty, and despotic tyranny, and this was certainly not "from the Lord," nor does the original text speak this doctrine. For an elucidation of a similar passage, see note on Sa2 24:1. It says, sibbah, (from savav, to turn, change), "the change or Rev_olution was from the Lord;" which is consistent with all the preceding declarations. God stirred up the people to Rev_olt from a man who had neither skill nor humanity to govern them. God serves his own wise and righteous purpose by the imprudences and iniquities of men, and snares sinners in the work of their own hands. "He maketh the wrath of man to praise him." Kg1 12:24, Kg1 22:23; Deu 2:30; Jdg 14:4; Ch2 10:15, Ch2 22:7, Ch2 25:16, Ch2 25:20; Psa 5:10; Amo 3:6; Act 2:23, Act 4:28
that he might: Kg1 11:11, Kg1 11:29-38; Sa1 15:29; Sa2 17:14; Kg2 9:36, Kg2 10:10; Isa 14:13-17; Isa 46:10, Isa 46:11; Dan 4:35; Joh 19:23, Joh 19:24, Joh 19:28, Joh 19:29, Joh 19:32-37; Act 3:17; Act 13:27-29
John Gill
Wherefore the king hearkened not unto the people,.... To lessen their taxes, and ease them of their burdens, as they desired:
for the cause was from the Lord; it was according to his will and appointment; the defection of the people was willed by the Lord, and various things in Providence turned up to alienate their minds from Rehoboam, and dispose them to a revolt from him in favour of Jeroboam; and the Lord suffered the counsellors of Rehoboam to give him the advice they did, and gave him up to the folly of his own heart to take it:
that he might perform his saying, which the Lord spake to Ahijah the Shilonite unto Jeroboam the son of Nebat; see 3Kings 11:29.
John Wesley
From the Lord - Who gave up Rehoboam to so foolish and fatal a mistake, and alienated the peoples affections from him; and ordered all circumstances by his wise providence to that end.
Robert Jamieson, A. R. Fausset and David Brown
the king hearkened not unto the people, for the cause was from the Lord--That was the overruling cause. Rehoboam's weakness (Eccles 2:18-19) and inexperience in public affairs has given rise to the probable conjecture, that, like many other princes in the East, he had been kept secluded in the harem till the period of his accession (Eccles 4:14), his father being either afraid of his aspiring to the sovereignty, like the two sons of David, or, which is more probable, afraid of prematurely exposing his imbecility. The king's haughty and violent answer to a people already filled with a spirit of discontent and exasperation, indicated so great an incapacity to appreciate the gravity of the crisis, so utter a want of common sense, as to create a belief that he was struck with judicial blindness. It was received with mingled scorn and derision. The revolt was accomplished, and yet so quietly, that Rehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax gatherer, who had been most imprudently sent to treat with the people, had been stoned to death. This opened his eyes, and he fled for security to Jerusalem.
12:1612:16: Իբրեւ տեսին ամենայն Իսրայէլ՝ եթէ ո՛չ լուաւ նոցա արքայ. պատասխանի ետ ժողովուրդն արքայի եւ ասէ. Զի՞նչ բաժին կայ մեր ընդ Դաւթի. եւ ո՛չ գոյ մեր ժառանգութիւն ընդ որդւոյ Յեսսեայ. պնդեա՛ց ՚ի բնակութիւնս քո Իսրայէլ. եւ արդ՝ դու արածեա՛ զտունն Դաւթի։ Եւ գնաց Իսրայէլ ՚ի բնակութիւնս իւր[3599]։ [3599] Ոմանք. Բաժին կայ մեր եւ Դաւթի։
16 Երբ ամբողջ Իսրայէլը տեսաւ, որ արքան չլսեց իրեն, պատասխան տուեց ժողովուրդն արքային՝ ասելով. «Մենք կիսելու ի՞նչ ունենք Դաւթի հետ: Մենք Յեսսէի որդու հետ էլ ժառանգութիւն չունենք: Իսրայէ՛լ, գնա՛ քո վրանները, դու ի՛նքդ հոգա Դաւթի տան հոգսերը»:
16 Երբ բոլոր Իսրայէլ տեսաւ թէ թագաւորը իրենց մտիկ չըրաւ, ժողովուրդն ալ թագաւորին պատասխան տուին ու ըսին. «Մենք Դաւիթին քով ի՞նչ բաժին ունինք ու Յեսսէի որդիին քով ժառանգութիւն չունինք։ Ո՛վ Իսրայէլ, ձեր վրանները դարձէք։ Ո՛վ Դաւիթ, հիմա դուն քու տունդ հոգայ»։ Իսրայելացիները իրենց վրանները գացին։
Իբրեւ տեսին ամենայն Իսրայէլ եթէ ոչ լուաւ նոցա արքայ, պատասխանի ետ ժողովուրդն արքայի եւ ասէ. Զի՞նչ բաժին կայ մեր ընդ Դաւթի, եւ ոչ գոյ մեր ժառանգութիւն ընդ որդւոյ Յեսսեայ. [311]պնդեաց ի բնակութիւնս`` քո, Իսրայէլ, եւ արդ դու [312]արածեա զտունն Դաւթի``: Եւ գնաց Իսրայէլ [313]ի բնակութիւնս իւր:

12:16: Իբրեւ տեսին ամենայն Իսրայէլ՝ եթէ ո՛չ լուաւ նոցա արքայ. պատասխանի ետ ժողովուրդն արքայի եւ ասէ. Զի՞նչ բաժին կայ մեր ընդ Դաւթի. եւ ո՛չ գոյ մեր ժառանգութիւն ընդ որդւոյ Յեսսեայ. պնդեա՛ց ՚ի բնակութիւնս քո Իսրայէլ. եւ արդ՝ դու արածեա՛ զտունն Դաւթի։ Եւ գնաց Իսրայէլ ՚ի բնակութիւնս իւր[3599]։
[3599] Ոմանք. Բաժին կայ մեր եւ Դաւթի։
16 Երբ ամբողջ Իսրայէլը տեսաւ, որ արքան չլսեց իրեն, պատասխան տուեց ժողովուրդն արքային՝ ասելով. «Մենք կիսելու ի՞նչ ունենք Դաւթի հետ: Մենք Յեսսէի որդու հետ էլ ժառանգութիւն չունենք: Իսրայէ՛լ, գնա՛ քո վրանները, դու ի՛նքդ հոգա Դաւթի տան հոգսերը»:
16 Երբ բոլոր Իսրայէլ տեսաւ թէ թագաւորը իրենց մտիկ չըրաւ, ժողովուրդն ալ թագաւորին պատասխան տուին ու ըսին. «Մենք Դաւիթին քով ի՞նչ բաժին ունինք ու Յեսսէի որդիին քով ժառանգութիւն չունինք։ Ո՛վ Իսրայէլ, ձեր վրանները դարձէք։ Ո՛վ Դաւիթ, հիմա դուն քու տունդ հոգայ»։ Իսրայելացիները իրենց վրանները գացին։
zohrab-1805▾ eastern-1994▾ western am▾
12:1612:16 И увидели все Израильтяне, что царь не послушал их. И отвечал народ царю и сказал: какая нам часть в Давиде? нет нам доли в сыне Иессеевом; по шатрам своим, Израиль! теперь знай свой дом, Давид! И разошелся Израиль по шатрам своим.
12:18 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king τὸν ο the Αδωνιραμ αδωνιραμ the ἐπὶ επι in; on τοῦ ο the φόρου φορος.1 income tax καὶ και and; even ἐλιθοβόλησαν λιθοβολεω stone αὐτὸν αυτος he; him πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ἐν εν in λίθοις λιθος stone καὶ και and; even ἀπέθανεν αποθνησκω die καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Ροβοαμ ροβοαμ Rehoboam ἔφθασεν φθανω spring; attain ἀναβῆναι αναβαινω step up; ascend τοῦ ο the φυγεῖν φευγω flee εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem
12:16 וַ wa וְ and יַּ֣רְא yyˈar ראה see כָּל־ kol- כֹּל whole יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֠י kˌî כִּי that לֹֽא־ lˈō- לֹא not שָׁמַ֣ע šāmˈaʕ שׁמע hear הַ ha הַ the מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king אֲלֵיהֶם֒ ʔᵃlêhˌem אֶל to וַ wa וְ and יָּשִׁ֣בוּ yyāšˈivû שׁוב return הָ hā הַ the עָ֣ם ʕˈām עַם people אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּבָ֣ר׀ dāvˈār דָּבָר word לֵ lē לְ to אמֹ֡ר ʔmˈōr אמר say מַה־ mah- מָה what לָּנוּ֩ llānˌû לְ to חֵ֨לֶק ḥˌēleq חֵלֶק share בְּ bᵊ בְּ in דָוִ֜ד ḏāwˈiḏ דָּוִד David וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נַחֲלָ֣ה naḥᵃlˈā נַחֲלָה heritage בְּ bᵊ בְּ in בֶן־ ven- בֵּן son יִשַׁ֗י yišˈay יִשַׁי Jesse לְ lᵊ לְ to אֹהָלֶ֨יךָ֙ ʔōholˈeʸḵā אֹהֶל tent יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַתָּ֕ה ʕattˈā עַתָּה now רְאֵ֥ה rᵊʔˌē ראה see בֵיתְךָ֖ vêṯᵊḵˌā בַּיִת house דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to אֹהָלָֽיו׃ ʔōholˈāʸw אֹהֶל tent
12:16. videns itaque populus quod noluisset eos audire rex respondit ei dicens quae nobis pars in David vel quae hereditas in filio Isai in tabernacula tua Israhel nunc vide domum tuam David et abiit Israhel in tabernacula suaThen the people, seeing that the king would not hearken to them, answered him, saying: What portion have we in David? or what inheritance in the son of Isai? Go home to thy dwellings, O Israel: now, David, look to thy own house. So Israel departed to their dwellings.
16. And when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.
12:16. And so the people, seeing that the king had not been willing to listen to them, responded to him, saying: “What part do we have in David? Or what inheritance do we have in the son of Jesse? Go to your own tents, O Israel. Now David, see to your own house.” And Israel went away to their own tents.
12:16. So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents:

12:16 И увидели все Израильтяне, что царь не послушал их. И отвечал народ царю и сказал: какая нам часть в Давиде? нет нам доли в сыне Иессеевом; по шатрам своим, Израиль! теперь знай свой дом, Давид! И разошелся Израиль по шатрам своим.
12:18
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ο the
βασιλεὺς βασιλευς monarch; king
τὸν ο the
Αδωνιραμ αδωνιραμ the
ἐπὶ επι in; on
τοῦ ο the
φόρου φορος.1 income tax
καὶ και and; even
ἐλιθοβόλησαν λιθοβολεω stone
αὐτὸν αυτος he; him
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ἐν εν in
λίθοις λιθος stone
καὶ και and; even
ἀπέθανεν αποθνησκω die
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
Ροβοαμ ροβοαμ Rehoboam
ἔφθασεν φθανω spring; attain
ἀναβῆναι αναβαινω step up; ascend
τοῦ ο the
φυγεῖν φευγω flee
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
12:16
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֠י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
שָׁמַ֣ע šāmˈaʕ שׁמע hear
הַ ha הַ the
מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king
אֲלֵיהֶם֒ ʔᵃlêhˌem אֶל to
וַ wa וְ and
יָּשִׁ֣בוּ yyāšˈivû שׁוב return
הָ הַ the
עָ֣ם ʕˈām עַם people
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
דָּבָ֣ר׀ dāvˈār דָּבָר word
לֵ לְ to
אמֹ֡ר ʔmˈōr אמר say
מַה־ mah- מָה what
לָּנוּ֩ llānˌû לְ to
חֵ֨לֶק ḥˌēleq חֵלֶק share
בְּ bᵊ בְּ in
דָוִ֜ד ḏāwˈiḏ דָּוִד David
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
נַחֲלָ֣ה naḥᵃlˈā נַחֲלָה heritage
בְּ bᵊ בְּ in
בֶן־ ven- בֵּן son
יִשַׁ֗י yišˈay יִשַׁי Jesse
לְ lᵊ לְ to
אֹהָלֶ֨יךָ֙ ʔōholˈeʸḵā אֹהֶל tent
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַתָּ֕ה ʕattˈā עַתָּה now
רְאֵ֥ה rᵊʔˌē ראה see
בֵיתְךָ֖ vêṯᵊḵˌā בַּיִת house
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
אֹהָלָֽיו׃ ʔōholˈāʸw אֹהֶל tent
12:16. videns itaque populus quod noluisset eos audire rex respondit ei dicens quae nobis pars in David vel quae hereditas in filio Isai in tabernacula tua Israhel nunc vide domum tuam David et abiit Israhel in tabernacula sua
Then the people, seeing that the king would not hearken to them, answered him, saying: What portion have we in David? or what inheritance in the son of Isai? Go home to thy dwellings, O Israel: now, David, look to thy own house. So Israel departed to their dwellings.
12:16. And so the people, seeing that the king had not been willing to listen to them, responded to him, saying: “What part do we have in David? Or what inheritance do we have in the son of Jesse? Go to your own tents, O Israel. Now David, see to your own house.” And Israel went away to their own tents.
12:16. So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Слова: "какая нам часть в Давиде...", - старый революционный клич недовольных династией Давида, слышавшийся еще во время возмущения Савея при Давиде (ср. 2: Цар. XX:1), теперь произнесенный со всей решительностью и бесповоротностью. Относительно выражения "по шатрам своим" (евр. огалеха, огалав) некоторые полагают, что первоначальное чтение его было иное: "к богам своим" (элогеха, элогав) и что настоящее чтение, получившееся через перестановку одной буквы на место другой (…. и ….) явилось корректурою текста, так как это воззвание находили несогласным с общим мнением, что израильтяне во время Соломона были чистыми поклонниками Иеговы (проф. Д. А. Xвольсон. История ветхозаветного текста и очерк древнейших его переводов по их отношению к подлиннику и между собою. Xрист. Чтен. 1874, май, с. 50-53; проф. Ф. Я. Покровский, Разделение Еврейского царства, с. 239: прим.) . При настоящем чтении воззвание ("по шатрам своим...") имеет отношение ко времени странствования евреев по пустыне, когда стан народный был рассположен по коленам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Revolt of the Ten Tribes. B. C. 975.

16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. 17 But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. 18 Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. 19 So Israel rebelled against the house of David unto this day. 20 And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 21 And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, a hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon. 22 But the word of God came unto Shemaiah the man of God, saying, 23 Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying, 24 Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.
We have here the rending of the kingdom of the ten tribes from the house of David, to effect which,
I. The people were hold and resolute in their revolt. They highly resented the provocation that Rehoboam had given them, were incensed at his menaces, concluded that that government would in the progress of it be intolerably grievous which in the beginning of it was so very haughty, and therefore immediately came to this resolve, one and all: What portion have we in David? v. 16. They speak here very unbecomingly of David, that great benefactor of their nation, calling him the son of Jesse, no greater a man than his neighbours. How soon are good men, and their good services to the public, forgotten! The rashness of their resolution was also much to be blamed. In time, and with prudent management, they might have settled the original contract with Rehoboam to mutual satisfaction. Had they enquired who gave Rehoboam this advice, and taken a course to remove those evil counsellors from about him, the rupture might have been prevented: otherwise their jealousy for their liberty and property well became that free people. Israel is not a servant, is not a homeborn slave; why should he be spoiled? Jer. ii. 14. They are willing to be ruled, but not to be ridden. Protection draws allegiance, but destruction cannot. No marvel that Israel falls away from the house of David (v. 19) if the house of David fall away from the great ends of their advancement, which was to be ministers of God to them for good. But thus to rebel against the seed of David, whom God had advanced to the kingdom (entailing it on his seed), and to set up another king in opposition to that family, was a great sin; see 2 Chron. xiii. 5-8. To this God refers, Hos. viii. 4. They have set up kings, but not by me. And it is here mentioned to the praise of the tribe of Judah that they followed the house of David (v. 17, 20), and, for aught that appears, they found Rehoboam better than his word, nor did he rule with the rigour which at first he threatened.
II. Rehoboam was imprudent in the further management of this affair, and more and more infatuated. Having foolishly thrown himself into a quick-sand, he sunk the further in with plunging to get out. 1. He was very unadvised in sending Adoram, who was over the tribute, to treat with them, v. 18. The tribute was the thing, and, for the sake of that, Adoram was the person, they most complained of. The very sight of him, whose name was odious among them, exasperated them, and made them outrageous. He was one to whom they could not so much as give a patient hearing, but stoned him to death in a popular tumult. Rehoboam was now as unhappy in the choice of his ambassador as before of his counsellors. 2. Some think he was also unadvised in quitting his ground, and making so much haste to Jerusalem, for thereby he deserted his friends and gave advantage to his enemies, who had gone to their tents indeed (v. 16) in disgust, but did not offer to make Jeroboam king till Rehoboam had gone, v. 20. See how soon this foolish prince went from one extreme to the other. He hectored and talked big when he thought all was his own, but sneaked and looked very mean when he saw himself in danger. It is common for those that are most haughty in their prosperity to be most abject in adversity.
III. God forbade his attempt to recover by the sword what he had lost. What was done was of God, who would not suffer that it should be undone again (as it would be if Rehoboam got the better and reduced the ten tribes), nor that more should be done to the prejudice of the house of David, as would be if Jeroboam got the better and conquered the two tribes. The thing must rest as it is, and therefore God forbids the battle. 1. It was brave in Rehoboam to design the reducing of the revolters by force. His courage came to him when he had come to Jerusalem, v. 21. There he thought himself among his firm friends, who generously adhered to him and appeared for him. Judah and Benjamin (who feared the Lord and the king, and meddled not with those that were given to change) presently raised an army of 180,000 men, for the recovery of their king's right to the ten tribes, and were resolved to stand by him (as we say) with their lives and fortunes, having either not such cause, or rather not such a disposition, to complain, as the rest had. 2. It as more brave in Rehoboam to desist when God, by a prophet, ordered him to lay down his arms. He would not lose a kingdom tamely, for then he would have been unworthy the title of a prince; and yet he would not contend for it in opposition to God, for then he would have been unworthy the title of an Israelite. To proceed in this war would be not only to fight against their brethren (v. 24), whom they ought to love, but to fight against their God, to whom they ought to submit: This thing is from me. These two considerations should reconcile us to our losses and troubles, that God is the author of them and our brethren are the instruments of them; let us not therefore meditate revenge. Rehoboam and his people hearkened to the word of the Lord, disbanded the army, and acquiesced. Though, in human probability, they had a fair prospect of success (for their army was numerous and resolute, Jeroboam's party weak and unsettled), though it would turn to their reproach among their neighbours to lose so much of their strength and never have one push for it, to make a flourish and do nothing, yet, (1.) They regarded the command of God though sent by a poor prophet. When we know God's mind we must submit to it, how much soever it crosses our own mind. (2.) They consulted their own interest, concluding that though they had all the advantages, even that of right, on their side, yet they could not prosper if they fought in disobedience to God; and it was better to sit still than to rise up and fall. In the next reign God allowed them to fight, and gave them victory (2 Chron. xiii.), but not now.
Adam Clarke: Commentary on the Bible - 1831
12:16: So Israel departed unto their tents - That is, the ten tribes withdrew their allegiance from Rehoboam; only Judah and Benjamin, frequently reckoned one tribe, remaining with him.
3 Kings (1 Kings) 12:18
Albert Barnes: Notes on the Bible - 1834
12:16: See the marginal reference. The words breathe unmistakeably the spirit of tribal jealousy and dislike (Kg1 11:40 note).
Now see to thine own house, David - i. e., "Henceforth, house of David, look after thine own tribe, Judah, only." It is not a threat of war, but a warning against interference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: What portion: Sa2 20:1; Ch2 10:16
to your tents: Kg1 22:17, Kg1 22:36
now see: Kg1 11:13, Kg1 11:34, Kg1 11:36, Kg1 11:39; Sa2 7:15, Sa2 7:16; Psa 2:1-6, Psa 76:10, Psa 89:29-37, Psa 132:17; Isa 7:2, Isa 7:6, Isa 7:7, Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16, Jer 33:21; Luk 19:14, Luk 19:27
So Israel: Jdg 8:35; Sa2 15:13, Sa2 16:11
Geneva 1599
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in (f) David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.
(f) Though their cause was good, yet it was hard for the people to control their desires, as these vile words declare.
John Gill
So when all Israel saw that the king hearkened not unto them,.... To grant their requests:
the people answered the king, saying, what portion have we in David? or in his posterity, which are not of our tribes, nor are we obliged to have a king of that family; nor can we expect any benefit or advantage from thence, as may be easily concluded from the rough answer of Rehoboam:
neither have we inheritance in the son of Jesse; so they called David by way of contempt; which was great ingratitude, when he had done such great things for them, and he and his son Solomon had raised them to the pitch of wealth and glory they now enjoyed; these were seditious expressions, and seem to be borrowed from a seditious person in the times of David, 2Kings 20:1.
to your tents, O Israel; signifying it was high time to depart from Rehoboam, and to have nothing to say to him, or do with him, but retire to their habitations, to consider whom to set as king over them:
now see to thine own house, David; thou son or grandson of David; not his own house and family, and mind his domestic affairs, nor the house of the sanctuary in his tribe, as many of the Jewish writers interpret it; but rather the tribe of Judah, of which he was, and would have him consider to what a narrow compass his kingdom would be brought, who was just now blustering and boasting of his grandeur as a king:
so Israel departed unto their tents; to their cities, as the Targum, and their habitations there, without recognizing Rehoboam as their king, or swearing allegiance, or giving homage to him as such.
John Wesley
In David - In David's family and son; we can expect no benefit or relief from him, and therefore we renounce all commerce with him, and subjection to him. They named David, rather than Rehoboam; to signify, that they renounced not Rehoboam only, but all David's family. Son of Jesse - So they call David in contempt; as if they had said, Rehoboam hath no reason to carry himself with such pride and contempt toward his people; for if we trace his original, it was as mean and obscure as any of ours. To your tents - Let us forsake him, and go to our own homes, there to consider, how to provide for ourselves.
12:1712:17: Եւ որդւոցն Իսրայէլի որ նստէին ՚ի քաղաքս Յուդայ՝ թագաւորեաց Ռոբովամ։
17 Իսրայէլացիները գնացին իրենց վրանները, իսկ Յուդայի երկրի քաղաքներում բնակուող իսրայէլացիների վրայ թագաւորեց Ռոբովամը:
17 Բայց Յուդայի քաղաքներուն մէջ բնակող Իսրայէլի որդիներուն վրայ Ռոբովամ թագաւոր եղաւ։
Եւ որդւոցն Իսրայելի որ նստէին ի քաղաքս Յուդայ` թագաւորեաց Ռոբովամ:

12:17: Եւ որդւոցն Իսրայէլի որ նստէին ՚ի քաղաքս Յուդայ՝ թագաւորեաց Ռոբովամ։
17 Իսրայէլացիները գնացին իրենց վրանները, իսկ Յուդայի երկրի քաղաքներում բնակուող իսրայէլացիների վրայ թագաւորեց Ռոբովամը:
17 Բայց Յուդայի քաղաքներուն մէջ բնակող Իսրայէլի որդիներուն վրայ Ռոբովամ թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1712:17 Только над сынами Израилевыми, жившими в городах Иудиных, царствовал Ровоам.
12:19 καὶ και and; even ἠθέτησεν αθετεω displace; put off Ισραηλ ισραηλ.1 Israel εἰς εις into; for τὸν ο the οἶκον οικος home; household Δαυιδ δαβιδ Dabid; Thavith ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
12:17 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּמְלֹ֥ךְ yyimlˌōḵ מלך be king עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon רְחַבְעָֽם׃ פ rᵊḥavʕˈām . f רְחַבְעָם Rehoboam
12:17. super filios autem Israhel quicumque habitabant in civitatibus Iuda regnavit RoboamBut as for all the children of Israel that dwelt in the cities of Juda, Roboam reigned over them.
17. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.
12:17. But over all the sons of Israel who were living in the cities of Judah, Rehoboam reigned.
12:17. But [as for] the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.
But [as for] the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them:

12:17 Только над сынами Израилевыми, жившими в городах Иудиных, царствовал Ровоам.
12:19
καὶ και and; even
ἠθέτησεν αθετεω displace; put off
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
12:17
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit
בְּ bᵊ בְּ in
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יִּמְלֹ֥ךְ yyimlˌōḵ מלך be king
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
רְחַבְעָֽם׃ פ rᵊḥavʕˈām . f רְחַבְעָם Rehoboam
12:17. super filios autem Israhel quicumque habitabant in civitatibus Iuda regnavit Roboam
But as for all the children of Israel that dwelt in the cities of Juda, Roboam reigned over them.
12:17. But over all the sons of Israel who were living in the cities of Judah, Rehoboam reigned.
12:17. But [as for] the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: К Ровоаму, кроме колен Иудина и Вениаминова, присоединились также израильтяне Симеонова колена, жившие в пределах колена Иудина (Нав. XIX:1-9; Иуд. I:3: сл.) , а равно многие из Левиина и др. колен (2: Пар. X:12-16). Все же царство Иудейское равнялось не более 0,25: владений Соломона. Заиорданье также принадлежало Израильскому царству (ст. 25).
Albert Barnes: Notes on the Bible - 1834
12:17: Israel ... - The Israelites proper, or members of the other tribes, who happened to be settled within the limits of the land of Judah. These Israelites quietly submitted to Rehoboam. "Israel" through this chapter, and throughout the rest of Kings, designates ordinarily "the ten tribes," and is antithetical to "Judah."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: the children: Kg1 11:13, Kg1 11:36; Ch2 10:17, Ch2 11:13-17
John Gill
But as for the children of Israel which dwelt in the cities of Judah,.... Either such Israelites of the ten tribes that had before dwelt, or now upon this removed, for the sake of worship, to dwell in the tribe of Judah; or else that part of Israel, the tribe of Judah, which dwelt in the cities belonging to it:
Rehoboam reigned over them; they owned him to be their king, and submitted to his government.
John Wesley
Judah - The tribe of Judah; with those parts of the tribes of Levi, and Simeon, and Benjamin, whose dwellings were within the confines of Judah.
12:1812:18: Եւ առաքեաց արքայ Ռոբովամ զԱդոնիրամ հարկապետ՝ եւ քարկոծեցին զնա ամենայն Իսրայէլ քարամբք՝ եւ մեռաւ. եւ արքայ Ռոբովամ աճապարեաց ելանել ՚ի կառս իւր եւ փախչել յԵրուսաղէմ.
18 Ռոբովամ արքան հարկահաւաքների պետ Ադոնիրամին ուղարկեց հարկ հաւաքելու, բայց ամբողջ Իսրայէլը քարկոծելով սպանեց նրան, իսկ Ռոբովամ արքան շտապեց կառք բարձրանալ ու փախչել Երուսաղէմ:
18 Ռոբովամ թագաւորը երբ հարկերուն վրայ եղող Ադորամը ղրկեց, բոլոր Իսրայէլ զանիկա քարերով քարկոծեցին ու մեռցուցին։ Ռոբովամ թագաւորը արտորալով կառքը հեծաւ, որպէս զի Երուսաղէմ փախչի։
Եւ առաքեաց արքայ Ռոբովամ զԱդոնիրամ հարկապետ, եւ քարկոծեցին զնա ամենայն Իսրայէլ քարամբք եւ մեռաւ: Եւ արքայ Ռոբովամ աճապարեաց ելանել ի կառս` փախչել յԵրուսաղէմ:

12:18: Եւ առաքեաց արքայ Ռոբովամ զԱդոնիրամ հարկապետ՝ եւ քարկոծեցին զնա ամենայն Իսրայէլ քարամբք՝ եւ մեռաւ. եւ արքայ Ռոբովամ աճապարեաց ելանել ՚ի կառս իւր եւ փախչել յԵրուսաղէմ.
18 Ռոբովամ արքան հարկահաւաքների պետ Ադոնիրամին ուղարկեց հարկ հաւաքելու, բայց ամբողջ Իսրայէլը քարկոծելով սպանեց նրան, իսկ Ռոբովամ արքան շտապեց կառք բարձրանալ ու փախչել Երուսաղէմ:
18 Ռոբովամ թագաւորը երբ հարկերուն վրայ եղող Ադորամը ղրկեց, բոլոր Իսրայէլ զանիկա քարերով քարկոծեցին ու մեռցուցին։ Ռոբովամ թագաւորը արտորալով կառքը հեծաւ, որպէս զի Երուսաղէմ փախչի։
zohrab-1805▾ eastern-1994▾ western am▾
12:1812:18 И послал царь Ровоам Адонирама, начальника над податью; но все Израильтяне забросали его каменьями, и он умер; царь же Ровоам поспешно взошел на колесницу, чтоб убежать в Иерусалим.
12:20 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἀνέκαμψεν ανακαμπτω bend back; revert Ιεροβοαμ ιεροβοαμ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἀπέστειλαν αποστελλω send off / away καὶ και and; even ἐκάλεσαν καλεω call; invite αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the συναγωγὴν συναγωγη gathering καὶ και and; even ἐβασίλευσαν βασιλευω reign αὐτὸν αυτος he; him ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐκ ου not ἦν ειμι be ὀπίσω οπισω in back; after οἴκου οικος home; household Δαυιδ δαβιδ Dabid; Thavith πάρεξ παρεξ Iouda; Iutha καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin μόνοι μονος only; alone
12:18 וַ wa וְ and יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king רְחַבְעָ֗ם rᵊḥavʕˈām רְחַבְעָם Rehoboam אֶת־ ʔeṯ- אֵת [object marker] אֲדֹרָם֙ ʔᵃḏōrˌām אֲדֹרָם Adoniram אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the מַּ֔ס mmˈas מַס forced labour וַ wa וְ and יִּרְגְּמ֨וּ yyirgᵊmˌû רגם stone כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel בֹּ֛ו bˈô בְּ in אֶ֖בֶן ʔˌeven אֶבֶן stone וַ wa וְ and יָּמֹ֑ת yyāmˈōṯ מות die וְ wᵊ וְ and הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king רְחַבְעָ֗ם rᵊḥavʕˈām רְחַבְעָם Rehoboam הִתְאַמֵּץ֙ hiṯʔammˌēṣ אמץ be strong לַ la לְ to עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend בַּ ba בְּ in † הַ the מֶּרְכָּבָ֔ה mmerkāvˈā מֶרְכָּבָה chariot לָ lā לְ to נ֖וּס nˌûs נוס flee יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
12:18. misit igitur rex Roboam Aduram qui erat super tributum et lapidavit eum omnis Israhel et mortuus est porro rex Roboam festinus ascendit currum et fugit in HierusalemThen king Roboam sent Aduram, who was over the tribute: and all Israel stoned him, and he died. Wherefore king Roboam made haste to get him up into his chariot, and he fled to Jerusalem:
18. Then king Rehoboam sent Adoram, who was over the levy; and all Israel stoned him with stones, that he died. And king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.
12:18. Then king Rehoboam sent Adoram, who was over the tribute. And all of Israel stoned him, and he died. Therefore, king Rehoboam hurrying, climbed into the chariot, and fled to Jerusalem.
12:18. Then king Rehoboam sent Adoram, who [was] over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.
Then king Rehoboam sent Adoram, who [was] over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem:

12:18 И послал царь Ровоам Адонирама, начальника над податью; но все Израильтяне забросали его каменьями, и он умер; царь же Ровоам поспешно взошел на колесницу, чтоб убежать в Иерусалим.
12:20
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἀνέκαμψεν ανακαμπτω bend back; revert
Ιεροβοαμ ιεροβοαμ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἀπέστειλαν αποστελλω send off / away
καὶ και and; even
ἐκάλεσαν καλεω call; invite
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
συναγωγὴν συναγωγη gathering
καὶ και and; even
ἐβασίλευσαν βασιλευω reign
αὐτὸν αυτος he; him
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ὀπίσω οπισω in back; after
οἴκου οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
πάρεξ παρεξ Iouda; Iutha
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
μόνοι μονος only; alone
12:18
וַ wa וְ and
יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
רְחַבְעָ֗ם rᵊḥavʕˈām רְחַבְעָם Rehoboam
אֶת־ ʔeṯ- אֵת [object marker]
אֲדֹרָם֙ ʔᵃḏōrˌām אֲדֹרָם Adoniram
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
מַּ֔ס mmˈas מַס forced labour
וַ wa וְ and
יִּרְגְּמ֨וּ yyirgᵊmˌû רגם stone
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בֹּ֛ו bˈô בְּ in
אֶ֖בֶן ʔˌeven אֶבֶן stone
וַ wa וְ and
יָּמֹ֑ת yyāmˈōṯ מות die
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
רְחַבְעָ֗ם rᵊḥavʕˈām רְחַבְעָם Rehoboam
הִתְאַמֵּץ֙ hiṯʔammˌēṣ אמץ be strong
לַ la לְ to
עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend
בַּ ba בְּ in
הַ the
מֶּרְכָּבָ֔ה mmerkāvˈā מֶרְכָּבָה chariot
לָ לְ to
נ֖וּס nˌûs נוס flee
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
12:18. misit igitur rex Roboam Aduram qui erat super tributum et lapidavit eum omnis Israhel et mortuus est porro rex Roboam festinus ascendit currum et fugit in Hierusalem
Then king Roboam sent Aduram, who was over the tribute: and all Israel stoned him, and he died. Wherefore king Roboam made haste to get him up into his chariot, and he fled to Jerusalem:
12:18. Then king Rehoboam sent Adoram, who was over the tribute. And all of Israel stoned him, and he died. Therefore, king Rehoboam hurrying, climbed into the chariot, and fled to Jerusalem.
12:18. Then king Rehoboam sent Adoram, who [was] over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Ровоам, однако, не терял, по-видимому, надежды убедить израильтян к покорности и с этой целью посылает к ним для увещаний и переговоров начальника над податьми Адонирама (евр.: Адорам, ср. IV:6: и 2: Цар. XX:24); но вид ненавистного им по самому роду службы чиновника привел их в ярость, и они побили Адонирама камнями, а Ровоам должен был поспешно спасаться бегством в Иерусалим.
Adam Clarke: Commentary on the Bible - 1831
12:18: King Rehoboam sent Adoram - As this was the person who was superintendent over the tribute, he was probably sent to collect the ordinary taxes; but the people, indignant at the master who had given them such a brutish answer, stoned the servant to death. The sending of Adoram to collect the taxes, when the public mind was in such a state of fermentation, was another proof of Rehoboam's folly and incapacity to govern.
3 Kings (1 Kings) 12:20
Albert Barnes: Notes on the Bible - 1834
12:18: Adoram has been identified with Adoniram (marginal references), and even with the Adoram of Sa2 20:24. But it is highly improbable that the same person was chief superintendent of the forced labors during the whole of Solomon's long reign, and also during a part of David's and Rehoboam's. We may therefore conclude that the three names mark three distinct persons, perhaps of the same family, who were respectively contemporary with the three kings. Adoram was chosen, as best acquainted with the hardships whereof the rebels complained, to arrange some alleviation of their burthens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Adoram: Kg1 4:6, Kg1 5:14, Adoniram, Sa2 20:24; Ch2 10:18, Hadoram
all Israel: Exo 17:4; Num 14:10; Ch2 24:21; Act 5:26, Act 7:57, Act 7:58
made speed: Heb. strengthened himself
flee to Jerusalem: Kg1 20:18-20; Pro 28:1, Pro 28:2; Amo 2:16
John Gill
Then King Rehoboam sent Adoram, who was over the tribute,.... There was one of this name in this office in the time of David, 2Kings 20:24, this is the same with Adoniram, as Jarchi thinks, see 3Kings 4:6, him he sent either to collect the tribute of the Ephraimites, to show his authority; or rather to call the people back to have some further discourse with them, and endeavour to soften things, and bring them to a compliance, so Josephus (l); but it was too late, and he employed a very improper person; the heavy taxes were their complaint, and a tax gatherer, and especially one that was at the head of the tribute, must be of all men the most disagreeable to them; this is another instance of the folly and false steps of Rehoboam:
and all Israel stoned him with stones, that he died; the populace fell upon him at once, and stoned him to death; and which, though contrary to law and justice, was approved of and applauded by their principal men and all the people; so irritated and provoked were they by Rehoboam's answer to them. Hottinger (m) says, this man was buried in Shechem, which is very probable; but it is not expressed here, as he suggests it is; however, a grave stone, found A. D. 1480, in Spain, with this inscription, is not genuine,
"this is the grave of Adoniram, a servant of King Solomon, who came to collect tribute, and died such a day:''
therefore King Rehoboam made speed to get him up to his chariot, to flee to Jerusalem; from Shechem, fearing they would treat him in the same manner in their rage and fury; his courage was now cooled, and his haughty and hectoring spirit was now brought down, and he was glad to make use of his chariot for flight; this is the first time we read of a king of Israel riding in a chariot; though before of Sisera, a Canaanitish captain, and that only in a chariot of war.
(l) Antiqu. l. 8. c. 8. sect. 3. (m) Praefat. ad Cipp. Hebr. p. 4. Vid. Walton. in Bibl. Polyglott. Prolegom. 3. sect. 35. p. 22.
John Wesley
Sent Adoram - Probably to pursue the counsel which he had resolved upon, to execute his office, and exact their tribute with rigour and violence, if need were.
12:1912:19: եւ արհամարհեաց Իսրայէլ զտունն Դաւթի մինչեւ ցայսօր։
19 Այսպիսով Իսրայէլը ապստամբեց Դաւթի տան դէմ: Եւ այդպէս է մինչեւ այսօր:
19 Այսպէս Իսրայէլ Դաւիթին տանը դէմ ապստամբեցաւ։
եւ արհամարհեաց Իսրայէլ զտունն Դաւթի մինչեւ ցայսօր:

12:19: եւ արհամարհեաց Իսրայէլ զտունն Դաւթի մինչեւ ցայսօր։
19 Այսպիսով Իսրայէլը ապստամբեց Դաւթի տան դէմ: Եւ այդպէս է մինչեւ այսօր:
19 Այսպէս Իսրայէլ Դաւիթին տանը դէմ ապստամբեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1912:19 И отложился Израиль от дома Давидова до сего дня.
12:21 καὶ και and; even Ροβοαμ ροβοαμ Rehoboam εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐξεκκλησίασεν εξεκκλησιαζω the συναγωγὴν συναγωγη gathering Ιουδα ιουδα Iouda; Iutha καὶ και and; even σκῆπτρον σκηπτρον Beniamin; Veniamin ἑκατὸν εκατον hundred καὶ και and; even εἴκοσι εικοσι twenty χιλιάδες χιλιας thousand νεανιῶν νεανιας young man ποιούντων ποιεω do; make πόλεμον πολεμος battle τοῦ ο the πολεμεῖν πολεμεω battle πρὸς προς to; toward οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel ἐπιστρέψαι επιστρεφω turn around; return τὴν ο the βασιλείαν βασιλεια realm; kingdom Ροβοαμ ροβοαμ Rehoboam υἱῷ υιος son Σαλωμων σαλωμων Salōmōn; Salomon
12:19 וַ wa וְ and יִּפְשְׁע֤וּ yyifšᵊʕˈû פשׁע rebel יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house דָּוִ֔ד dāwˈiḏ דָּוִד David עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
12:19. recessitque Israhel a domo David usque in praesentem diemAnd Israel revolted from the house of David, unto this day.
19. So Israel rebelled against the house of David, unto this day.
12:19. And Israel drew away from the house of David, even to the present day.
12:19. So Israel rebelled against the house of David unto this day.
So Israel rebelled against the house of David unto this day:

12:19 И отложился Израиль от дома Давидова до сего дня.
12:21
καὶ και and; even
Ροβοαμ ροβοαμ Rehoboam
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐξεκκλησίασεν εξεκκλησιαζω the
συναγωγὴν συναγωγη gathering
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
σκῆπτρον σκηπτρον Beniamin; Veniamin
ἑκατὸν εκατον hundred
καὶ και and; even
εἴκοσι εικοσι twenty
χιλιάδες χιλιας thousand
νεανιῶν νεανιας young man
ποιούντων ποιεω do; make
πόλεμον πολεμος battle
τοῦ ο the
πολεμεῖν πολεμεω battle
πρὸς προς to; toward
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
ἐπιστρέψαι επιστρεφω turn around; return
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
Ροβοαμ ροβοαμ Rehoboam
υἱῷ υιος son
Σαλωμων σαλωμων Salōmōn; Salomon
12:19
וַ wa וְ and
יִּפְשְׁע֤וּ yyifšᵊʕˈû פשׁע rebel
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
דָּוִ֔ד dāwˈiḏ דָּוִד David
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
12:19. recessitque Israhel a domo David usque in praesentem diem
And Israel revolted from the house of David, unto this day.
12:19. And Israel drew away from the house of David, even to the present day.
12:19. So Israel rebelled against the house of David unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
19: "Отложился Израиль от дома Давидова": отложился, евр.: "согрешил" (глагол паша одного корня с пеша, грех), - так как оставил богоизбраный дом Давида, а вместе с тем и храм Иерусалимский (ср. ст. 26: сл.) и вообще общую теократическую организацию. - "До сего дня" - выражение, которого не мог употребить писатель, переживший падение Израильского царства, отведение израильтян в ассирийский плен и падение Иудейского царства (4: Цар. XVII и XXV), - а лишь лицо, не дожившее до падения обоих царств, т. е. один из составителей "Летописей царей иудейских и израильских" (Проф. Юнгеров. Прав. Собес. 1905, июль-авг. 418: с.) .
Albert Barnes: Notes on the Bible - 1834
12:19: Unto this day - This expression shows that the writer, who lived during the captivity, and consequently long after the rebellion of Israel had come to an end, is embodying in his history the exact words of an ancient document. His source, whatever it was, appears to have been also followed by the writer of Chronicles. (See Ch2 10:19.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: Israel: Sa1 10:19; Kg2 17:21; Ch2 10:19, Ch2 13:5-7, Ch2 13:17; Isa 7:17
rebelled: or, fell away, Heb 6:6
unto this day: Jos 4:9
Geneva 1599
So Israel rebelled against the house (g) of David unto this day.
(g) By the just judgment of God for Solomon's sins.
John Gill
So Israel rebelled against the house of David unto this day. In which the writer of this book lived, and so continued until their captivity by the king of Assyria. Their revolt is called a rebellion; for though it was according to the purpose and will of God, yet the people had no command or order from God for it, and was done without consulting him, and was a rejection of their lawful prince.
John Wesley
Rebelled - Their revolt was sinful, as they did not this in compliance with God's counsel, but to gratify their own passions.
12:2012:20: Եւ եղեւ իբրեւ լուաւ ամենայն Իսրայէլ եթէ դարձաւ Յերոբովամ, առաքեցին եւ կոչեցին զնա ամենայն ժողովուրդն, եւ թագաւորեցուցին զնա ՚ի վերայ Իսրայէլի. եւ ո՛չ ոք էր զկնի տանն Դաւթի, բայց միայն ՚ի գաւազանէ՛ տանն Յուդայ եւ Բենիամինի։
20 Երբ ամբողջ Իսրայէլը լսեց, թէ Յերոբովամը վերադարձել է, մարդ ուղարկեցին, նրան ժողովի կանչեցին ու թագաւոր օծեցին Իսրայէլի վրայ: Ոչ ոք չյարեց Դաւթի տանը, բացի Յուդայի ու Բենիամինի ցեղերից:
20 Բոլոր Իսրայէլ Յերոբովամին դառնալը լսելով՝ մարդ ղրկեցին ու զանիկա ժողովի կանչեցին եւ զանիկա բոլոր Իսրայէլի վրայ թագաւոր դրին ու Յուդայի ցեղէն զատ Դաւիթին տանը ուրիշ հետեւող մը չկար։
Եւ եղեւ իբրեւ լուաւ ամենայն Իսրայէլ եթէ դարձաւ Յերոբովամ, առաքեցին եւ կոչեցին զնա ի ժողովուրդն, եւ թագաւորեցուցին զնա ի վերայ Իսրայելի. եւ ոչ ոք էր զկնի տանն Դաւթի, բայց միայն ի գաւազանէ տանն Յուդայ [314]եւ Բենիամինի:

12:20: Եւ եղեւ իբրեւ լուաւ ամենայն Իսրայէլ եթէ դարձաւ Յերոբովամ, առաքեցին եւ կոչեցին զնա ամենայն ժողովուրդն, եւ թագաւորեցուցին զնա ՚ի վերայ Իսրայէլի. եւ ո՛չ ոք էր զկնի տանն Դաւթի, բայց միայն ՚ի գաւազանէ՛ տանն Յուդայ եւ Բենիամինի։
20 Երբ ամբողջ Իսրայէլը լսեց, թէ Յերոբովամը վերադարձել է, մարդ ուղարկեցին, նրան ժողովի կանչեցին ու թագաւոր օծեցին Իսրայէլի վրայ: Ոչ ոք չյարեց Դաւթի տանը, բացի Յուդայի ու Բենիամինի ցեղերից:
20 Բոլոր Իսրայէլ Յերոբովամին դառնալը լսելով՝ մարդ ղրկեցին ու զանիկա ժողովի կանչեցին եւ զանիկա բոլոր Իսրայէլի վրայ թագաւոր դրին ու Յուդայի ցեղէն զատ Դաւիթին տանը ուրիշ հետեւող մը չկար։
zohrab-1805▾ eastern-1994▾ western am▾
12:2012:20 Когда услышали все Израильтяне, что Иеровоам возвратился [из Египта], то послали и призвали его в собрание, и воцарили его над всеми Израильтянами. За домом Давидовым не осталось никого, кроме колена Иудина [и Вениаминова].
12:22 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Σαμαιαν σαμαιας person; human τοῦ ο the θεοῦ θεος God λέγων λεγω tell; declare
12:20 וַ wa וְ and יְהִ֞י yᵊhˈî היה be כִּ ki כְּ as שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear כָּל־ kol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that שָׁ֣ב šˈāv שׁוב return יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam וַֽ wˈa וְ and יִּשְׁלְח֗וּ yyišlᵊḥˈû שׁלח send וַ wa וְ and יִּקְרְא֤וּ yyiqrᵊʔˈû קרא call אֹתֹו֙ ʔōṯˌô אֵת [object marker] אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering וַ wa וְ and יַּמְלִ֥יכוּ yyamlˌîḵû מלך be king אֹתֹ֖ו ʔōṯˌô אֵת [object marker] עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֤א lˈō לֹא not הָיָה֙ hāyˌā היה be אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after בֵית־ vêṯ- בַּיִת house דָּוִ֔ד dāwˈiḏ דָּוִד David זוּלָתִ֥י zûlāṯˌî זוּלָה except שֵֽׁבֶט־ šˈēveṭ- שֵׁבֶט rod יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
12:20. factum est autem cum audisset omnis Israhel quod reversus esset Hieroboam miserunt et vocaverunt eum congregato coetu et constituerunt regem super omnem Israhel nec secutus est quisquam domum David praeter tribum Iuda solamAnd it came to pass when all Israel heard that Jeroboam was come again, that they gathered an assembly, and sent and called him, and made him king over all Israel, and there was none that followed the house of David but the tribe of Juda only.
20. And it came to pass, when all Israel heard that Jeroboam was returned, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.
12:20. And it happened that, when all of Israel had heard that Jeroboam had returned, gathering an assembly, they sent and called him, and they appointed him as king over all of Israel. And no one followed the house of David, except the tribe of Judah alone.
12:20. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.
And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only:

12:20 Когда услышали все Израильтяне, что Иеровоам возвратился [из Египта], то послали и призвали его в собрание, и воцарили его над всеми Израильтянами. За домом Давидовым не осталось никого, кроме колена Иудина [и Вениаминова].
12:22
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Σαμαιαν σαμαιας person; human
τοῦ ο the
θεοῦ θεος God
λέγων λεγω tell; declare
12:20
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
כִּ ki כְּ as
שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear
כָּל־ kol- כֹּל whole
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
כִּֽי־ kˈî- כִּי that
שָׁ֣ב šˈāv שׁוב return
יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam
וַֽ wˈa וְ and
יִּשְׁלְח֗וּ yyišlᵊḥˈû שׁלח send
וַ wa וְ and
יִּקְרְא֤וּ yyiqrᵊʔˈû קרא call
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
עֵדָ֔ה ʕēḏˈā עֵדָה gathering
וַ wa וְ and
יַּמְלִ֥יכוּ yyamlˌîḵû מלך be king
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֤א lˈō לֹא not
הָיָה֙ hāyˌā היה be
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
בֵית־ vêṯ- בַּיִת house
דָּוִ֔ד dāwˈiḏ דָּוִד David
זוּלָתִ֥י zûlāṯˌî זוּלָה except
שֵֽׁבֶט־ šˈēveṭ- שֵׁבֶט rod
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
לְ lᵊ לְ to
בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
12:20. factum est autem cum audisset omnis Israhel quod reversus esset Hieroboam miserunt et vocaverunt eum congregato coetu et constituerunt regem super omnem Israhel nec secutus est quisquam domum David praeter tribum Iuda solam
And it came to pass when all Israel heard that Jeroboam was come again, that they gathered an assembly, and sent and called him, and made him king over all Israel, and there was none that followed the house of David but the tribe of Juda only.
12:20. And it happened that, when all of Israel had heard that Jeroboam had returned, gathering an assembly, they sent and called him, and they appointed him as king over all of Israel. And no one followed the house of David, except the tribe of Judah alone.
12:20. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Оставаться без царя израильтяне не могли, и главенствующее среди них Ефремово колено выдвинуло, как единственного кандидата на престол, ефремлянина Иеровоама, за которого говорили его прошлые освободительные (с точки зрения ефремлян) стремления; он и сделался царем над 10: коленами. За Ровоамом остались Иудино колено, Вениаминово (LXX слав.) , с указанными выше добавлениями из др. колен.
Adam Clarke: Commentary on the Bible - 1831
12:20: Made him king over all Israel - What is called Israel here, was ten-twelfths of the whole nation; and had they a right to call another person to the throne? They had not, - they had neither legal nor constitutional right. Jeroboam was not of the blood royal; he had no affinity to the kingdom. Nothing could justify this act, but the just judgment of God. God thus punished a disobedient and gainsaying people; and especially Solomon's family, whose sins against the Lord were of no ordinary magnitude.
3 Kings (1 Kings) 12:24
Albert Barnes: Notes on the Bible - 1834
12:20: The first act of the Israelites, on learning what had occurred at Shechem, was to bring together the great "congregation" of the people (compare Jdg 20:1), in order that, regularly and in solemn form, the crown might be declared vacant, and a king elected in the room of the monarch whose authority had been thrown off. The congregation selected Jeroboam. The rank, the talent, and the known energy of the late exile, his natural hostility to the house of Solomon, his Ephraimitic descent, his acquaintance with the art of fortification, and the friendly relations subsisting between him and the great Egyptian king, pointed him out as the most suitable man for the vacant post. If, according to the Septuagint, Shishak had not only protected him against Solomon, but also given him an Egyptian princess, sister to his own queen, in marriage, his position must have been such that no other Israelite could have borne comparison with him. Again, the prophecy of Ahijah would have been remembered by the more religious part of the nation, and would have secured to Jeroboam their adhesion; so that every motive, whether of policy or of religion, would have united to recommend the son of Nebat to the suffrages of his countrymen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: and made him: Sa1 10:24; Hos 8:4
none that followed: Kg1 12:17, Kg1 11:13, Kg1 11:32; Hos 11:12
John Gill
And it came to pass, when all Israel heard that Jeroboam was come again,.... Out of Egypt; the chief men knew of it before, for he had headed them in their approach and address to Rehoboam; but the people in common had not, and especially those of the various tribes besides that of Ephraim:
that they sent and called him unto the congregation, and made him king over all Israel; they sent for him from his tent or house, which probably was in Shechem, and gave him an invitation to come to their assembly, met together to deliberate about a king; when they unanimously chose him to be king over Israel, that is, over the ten tribes, and inaugurated him into his office:
there was none that followed the house of David but the tribe of Judah only; in which Benjamin was included, as appears from the following verse; that being joined to it, and mixed with it, and both having a part in Jerusalem, and so ever after the kingdom was denominated the kingdom of Judah.
John Wesley
Was come - From Egypt; which was known to them before who met at Shechem, and now by all the people. Was none - That is, no entire tribe.
Robert Jamieson, A. R. Fausset and David Brown
JEROBOAM MADE KING OVER THEM. (3Kings 12:20-33)
when all Israel heard that Jeroboam was come again--This verse closes the parenthetical narrative begun at 3Kings 12:2, and 3Kings 12:21-24 resume the history from 3Kings 12:1. Rehoboam determined to assert his authority by leading a large force into the disaffected provinces. But the revolt of the ten tribes was completed when the prophet Shemaiah ordered, in the Lord's name, an abandonment of any hostile measures against the revolutionists. The army, overawed by the divine prohibition, dispersed, and the king was obliged to submit.
12:2112:21: Եւ Ռոբովամ եմո՛ւտ յԵրուսաղէմ, եւ եկեղեցացոյց զժողովուրդն Յուդայ եւ զգաւազանն Բենիամինի՝ հարիւր եւ ութսո՛ւն հազար երիտասարդաց պատերազմողաց՝ պատերազմել ընդ տանն Իսրայէլի, դարձուցանել զթագաւորութիւնն Ռոբովամայ որդւոյ Սողոմոնի։
21 Ռոբովամը մտաւ Երուսաղէմ եւ զօրահաւաք արեց Յուդայի տնից ու Բենիամինի ցեղից: Հարիւր ութսուն հազար երիտասարդ պատերազմողներ ելան Իսրայէլի տան դէմ, որպէսզի թագաւորութիւնը վերադարձնեն Սողոմոնի որդի Ռոբովամին:
21 Ռոբովամ Երուսաղէմ մտաւ ու բոլոր Յուդայի տունէն ու Բենիամինի ցեղէն հարիւր ութսուն հազար ընտիր պատերազմողներ հաւաքեց, որ Իսրայէլի տանը հետ պատերազմին ու թագաւորութիւնը Սողոմոնի որդիին Ռոբովամին դարձնեն։
Եւ Ռոբովամ եմուտ յԵրուսաղէմ, եւ եկեղեցացոյց զժողովուրդն Յուդայ եւ զգաւազանն Բենիամինի` հարեւր եւ ութսուն հազար երիտասարդաց պատերազմողաց` պատերազմել ընդ տանն Իսրայելի, դարձուցանել զթագաւորութիւնն [315]Ռոբովամայ որդւոյ`` Սողոմոնի:

12:21: Եւ Ռոբովամ եմո՛ւտ յԵրուսաղէմ, եւ եկեղեցացոյց զժողովուրդն Յուդայ եւ զգաւազանն Բենիամինի՝ հարիւր եւ ութսո՛ւն հազար երիտասարդաց պատերազմողաց՝ պատերազմել ընդ տանն Իսրայէլի, դարձուցանել զթագաւորութիւնն Ռոբովամայ որդւոյ Սողոմոնի։
21 Ռոբովամը մտաւ Երուսաղէմ եւ զօրահաւաք արեց Յուդայի տնից ու Բենիամինի ցեղից: Հարիւր ութսուն հազար երիտասարդ պատերազմողներ ելան Իսրայէլի տան դէմ, որպէսզի թագաւորութիւնը վերադարձնեն Սողոմոնի որդի Ռոբովամին:
21 Ռոբովամ Երուսաղէմ մտաւ ու բոլոր Յուդայի տունէն ու Բենիամինի ցեղէն հարիւր ութսուն հազար ընտիր պատերազմողներ հաւաքեց, որ Իսրայէլի տանը հետ պատերազմին ու թագաւորութիւնը Սողոմոնի որդիին Ռոբովամին դարձնեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:2112:21 Ровоам, прибыв в Иерусалим, собрал из всего дома Иудина и из колена Вениаминова сто восемьдесят тысяч отборных воинов, дабы воевать с домом Израилевым для того, чтобы возвратить царство Ровоаму, сыну Соломонову.
12:23 εἰπὸν επω say; speak τῷ ο the Ροβοαμ ροβοαμ Rehoboam υἱῷ υιος son Σαλωμων σαλωμων monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even πρὸς προς to; toward πάντα πας all; every οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even τῷ ο the καταλοίπῳ καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population λέγων λεγω tell; declare
12:21 וַו *wa וְ and יָּבֹ֣איבאו *yyāvˈō בוא come רְחַבְעָם֮ rᵊḥavʕām רְחַבְעָם Rehoboam יְרוּשָׁלִַם֒ yᵊrûšālaˌim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יַּקְהֵל֩ yyaqhˌēl קהל assemble אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בֵּ֨ית bˌêṯ בַּיִת house יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod בִּנְיָמִ֗ן binyāmˈin בִּנְיָמִן Benjamin מֵאָ֨ה mēʔˌā מֵאָה hundred וּ û וְ and שְׁמֹנִ֥ים šᵊmōnˌîm שְׁמֹנֶה eight אֶ֛לֶף ʔˈelef אֶלֶף thousand בָּח֖וּר bāḥˌûr בחר examine עֹשֵׂ֣ה ʕōśˈē עשׂה make מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war לְ lᵊ לְ to הִלָּחֵם֙ hillāḥˌēm לחם fight עִם־ ʕim- עִם with בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to הָשִׁיב֙ hāšîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּלוּכָ֔ה mmᵊlûḵˈā מְלוּכָה kingship לִ li לְ to רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam בֶּן־ ben- בֵּן son שְׁלֹמֹֽה׃ פ šᵊlōmˈō . f שְׁלֹמֹה Solomon
12:21. venit autem Roboam Hierusalem et congregavit universam domum Iuda et tribum Beniamin centum octoginta milia electorum virorum et bellatorum ut pugnaret contra domum Israhel et reduceret regnum Roboam filio SalomonisAnd Roboam came to Jerusalem, and gathered together all the house of Juda, and the tribe of Benjamin, a hundred fourscore thousand chosen men for war, to fight against the house of Israel, and to bring the kingdom again under Roboam, the son of Solomon.
21. And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, and the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.
12:21. Then Rehoboam went to Jerusalem, and he gathered together the entire house of Judah, and the tribe of Benjamin, one hundred and eighty thousand elect men of war, so that they might fight against the house of Israel, and might bring the kingdom back to Rehoboam, the son of Solomon.
12:21. And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.
And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon:

12:21 Ровоам, прибыв в Иерусалим, собрал из всего дома Иудина и из колена Вениаминова сто восемьдесят тысяч отборных воинов, дабы воевать с домом Израилевым для того, чтобы возвратить царство Ровоаму, сыну Соломонову.
12:23
εἰπὸν επω say; speak
τῷ ο the
Ροβοαμ ροβοαμ Rehoboam
υἱῷ υιος son
Σαλωμων σαλωμων monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
πρὸς προς to; toward
πάντα πας all; every
οἶκον οικος home; household
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
τῷ ο the
καταλοίπῳ καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
λέγων λεγω tell; declare
12:21
וַו
*wa וְ and
יָּבֹ֣איבאו
*yyāvˈō בוא come
רְחַבְעָם֮ rᵊḥavʕām רְחַבְעָם Rehoboam
יְרוּשָׁלִַם֒ yᵊrûšālaˌim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
יַּקְהֵל֩ yyaqhˌēl קהל assemble
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
בֵּ֨ית bˌêṯ בַּיִת house
יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
בִּנְיָמִ֗ן binyāmˈin בִּנְיָמִן Benjamin
מֵאָ֨ה mēʔˌā מֵאָה hundred
וּ û וְ and
שְׁמֹנִ֥ים šᵊmōnˌîm שְׁמֹנֶה eight
אֶ֛לֶף ʔˈelef אֶלֶף thousand
בָּח֖וּר bāḥˌûr בחר examine
עֹשֵׂ֣ה ʕōśˈē עשׂה make
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
לְ lᵊ לְ to
הִלָּחֵם֙ hillāḥˌēm לחם fight
עִם־ ʕim- עִם with
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
הָשִׁיב֙ hāšîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מְּלוּכָ֔ה mmᵊlûḵˈā מְלוּכָה kingship
לִ li לְ to
רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam
בֶּן־ ben- בֵּן son
שְׁלֹמֹֽה׃ פ šᵊlōmˈō . f שְׁלֹמֹה Solomon
12:21. venit autem Roboam Hierusalem et congregavit universam domum Iuda et tribum Beniamin centum octoginta milia electorum virorum et bellatorum ut pugnaret contra domum Israhel et reduceret regnum Roboam filio Salomonis
And Roboam came to Jerusalem, and gathered together all the house of Juda, and the tribe of Benjamin, a hundred fourscore thousand chosen men for war, to fight against the house of Israel, and to bring the kingdom again under Roboam, the son of Solomon.
12:21. Then Rehoboam went to Jerusalem, and he gathered together the entire house of Judah, and the tribe of Benjamin, one hundred and eighty thousand elect men of war, so that they might fight against the house of Israel, and might bring the kingdom back to Rehoboam, the son of Solomon.
12:21. And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24: Ровоам решился было на последнее средство - присоединить к своему царству непокорных израильтян: он собрал значительное войско из колен Иудина, Вениаминова и др. - 180: тысяч (это он мог легко и скоро сделать: в одном Иудином колене, по бывшей при Давиде переписи, оказалось 500: 000: человек, способных носить оружие, 2: Цар. XXIV:9). Но братоубийственная война на этот раз была предотвращена пророком Самеем или Семаиею (жившим, вероятно, в Иерусалиме), который именем Иеговы еще раз засвидетельствовал, что распадение единого Еврейского царства совершилось по воле Божией, и что борьба бесцельна (ср. 2: Пар. XI:2-5). В Ватиканском кодексе греч. перевода после ст. 24: следует вставка, составленная из разных библейских замечаний о царствовании Иеровоама.
Albert Barnes: Notes on the Bible - 1834
12:21: The adhesion of Benjamin to Judah at this time comes upon us as a surprise. By blood Benjamin was far more closely connected with Ephraim than with Judah. All the traditions of Benjamin were antagonistic to Judah, and hitherto the weak tribe had been accustomed to lean constantly on its strong northern neighhour. But it would seem that, in the half-century which had elapsed since the Rev_olt of Sheba, the son of Bichri Sa2 20:1, the feelings of the Benjamites had undergone a complete change. This is best accounted for by the establishment of the religious and political capital at Jerusalem, on the border line of the two tribes Jos 15:8; Jos 18:16, from where it resulted that the new metropolis stood partly within the territory of either, and was in a certain sense common to both. One of the gates of Jerusalem was "the high gate of Benjamin" Jer 20:2; and probably Benjamites formed a considerable part of the population. The whole tribe also, we may well believe, was sincerely attached to the temple worship, in which they could participate far more freely and more constantly than the members of remoter tribes, and to which the habits of forty years had now accustomed them.
On the number of the Israelites, see Exo 12:37, notes; and Sa2 24:9, notes. The number mentioned here is moderate, compared with the numbers given both pRev_iously and subsequently Ch2 13:3; Ch2 17:14-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: when Rehoboam: Ch2 11:1-3
an hundred: Ch1 21:5; Ch2 14:8, Ch2 14:11, Ch2 17:14-19; Pro 21:30, Pro 21:31
Geneva 1599
And when Rehoboam was come to Jerusalem, he (h) assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.
(h) For as yet he did not realize that the Lord had so appointed it.
John Gill
And when Rehoboam was come to Jerusalem, From Shechem, which was forty miles (n) from Jerusalem:
he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon; which not only shows courage reassumed by Rehoboam, now safely home, but the hearty attachment of Judah and Benjamin to him, who raised presently so numerous an army in his favour; and had it not been that the Lord was against their going to battle with Israel, in all probability they might have gained their point, Jeroboam being scarcely settled in his kingdom, and having no forces raised.
(n) Reland. Palestin. Illustrat. tom. 2. p. 1007.
12:2212:22: Եւ եղեւ բան Տեառն առ Սամեա այր Աստուծոյ՝ եւ ասէ[3600]. [3600] Ոմանք. Առ Սեմեամ այր Աստուծոյ։
22 Տէրը խօսեց Աստծու մարդ Սամեայի հետ՝ ասելով.
22 Բայց Աստուած խօսեցաւ Աստուծոյ մարդուն՝ Սեմայիային՝ ըսելով.
Եւ եղեւ բան [316]Տեառն առ Սամեա այր Աստուծոյ եւ ասէ:

12:22: Եւ եղեւ բան Տեառն առ Սամեա այր Աստուծոյ՝ եւ ասէ[3600].
[3600] Ոմանք. Առ Սեմեամ այր Աստուծոյ։
22 Տէրը խօսեց Աստծու մարդ Սամեայի հետ՝ ասելով.
22 Բայց Աստուած խօսեցաւ Աստուծոյ մարդուն՝ Սեմայիային՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
12:2212:22 И было слово Божие к Самею, человеку Божию, и сказано:
12:24 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὐκ ου not ἀναβήσεσθε αναβαινω step up; ascend οὐδὲ ουδε not even; neither πολεμήσετε πολεμεω battle μετὰ μετα with; amid τῶν ο the ἀδελφῶν αδελφος brother ὑμῶν υμων your υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἀναστρεφέτω αναστρεφω overturn; turn up / back ἕκαστος εκαστος each εἰς εις into; for τὸν ο the οἶκον οικος home; household ἑαυτοῦ εαυτου of himself; his own ὅτι οτι since; that παρ᾿ παρα from; by ἐμοῦ εμου my γέγονεν γινομαι happen; become τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he καὶ και and; even ἤκουσαν ακουω hear τοῦ ο the λόγου λογος word; log κυρίου κυριος lord; master καὶ και and; even κατέπαυσαν καταπαυω rest τοῦ ο the πορευθῆναι πορευομαι travel; go κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master [a] καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων doze; fall asleep μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even θάπτεται θαπτω bury; have a funeral for μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him ἐν εν in πόλει πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐβασίλευσεν βασιλευω reign Ροβοαμ ροβοαμ Rehoboam υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem υἱὸς υιος son ὢν ειμι be ἑκκαίδεκα εκκαιδεκα year ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even δώδεκα δωδεκα twelve ἔτη ετος year ἐβασίλευσεν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ὄνομα ονομα name; notable τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him Νααναν νααναν daughter Αναν αναν son Ναας ναας monarch; king υἱῶν υιος son Αμμων αμμων and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even οὐκ ου not ἐπορεύθη πορευομαι travel; go ἐν εν in ὁδῷ οδος way; journey Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him [b] καὶ και and; even ἦν ειμι be ἄνθρωπος ανθρωπος person; human ἐξ εκ from; out of ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem δοῦλος δουλος subject τῷ ο the Σαλωμων σαλωμων and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Ιεροβοαμ ιεροβοαμ and; even ὄνομα ονομα name; notable τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him Σαριρα σαριρα woman; wife πόρνη πορνη prostitute καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὸν αυτος he; him Σαλωμων σαλωμων into; for ἄρχοντα αρχων ruling; ruler σκυτάλης σκυταλη in; on τὰς ο the ἄρσεις αρσις home; household Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even ᾠκοδόμησεν οικοδομεω build τῷ ο the Σαλωμων σαλωμων the Σαριρα σαριρα the ἐν εν in ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἦσαν ειμι be αὐτῷ αυτος he; him ἅρματα αρμα chariot τριακόσια τριακοσιοι three hundred ἵππων ιππος horse οὗτος ουτος this; he ᾠκοδόμησεν οικοδομεω build τὴν ο the ἄκραν ακρος in ταῖς ο the ἄρσεσιν αρσις home; household Εφραιμ εφραιμ Ephraim; Efrem οὗτος ουτος this; he συνέκλεισεν συγκλειω confine; catch τὴν ο the πόλιν πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἦν ειμι be ἐπαιρόμενος επαιρω lift up; rear up ἐπὶ επι in; on τὴν ο the βασιλείαν βασιλεια realm; kingdom [c] καὶ και and; even ἐζήτει ζητεω seek; desire Σαλωμων σαλωμων put to death αὐτόν αυτος he; him καὶ και and; even ἐφοβήθη φοβεω afraid; fear καὶ και and; even ἀπέδρα αποδιδρασκω he; him πρὸς προς to; toward Σουσακιμ σουσακιμ monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἦν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἕως εως till; until ἀπέθανεν αποθνησκω die Σαλωμων σαλωμων and; even ἤκουσεν ακουω hear Ιεροβοαμ ιεροβοαμ in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ὅτι οτι since; that τέθνηκεν θνησκω die; departed Σαλωμων σαλωμων and; even ἐλάλησεν λαλεω talk; speak εἰς εις into; for τὰ ο the ὦτα ους ear Σουσακιμ σουσακιμ monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos λέγων λεγω tell; declare ἐξαπόστειλόν εξαποστελλω send forth με με me καὶ και and; even ἀπελεύσομαι απερχομαι go off; go away ἐγὼ εγω I εἰς εις into; for τὴν ο the γῆν γη earth; land μου μου of me; mine καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Σουσακιμ σουσακιμ ask τι τις anyone; someone αἴτημα αιτημα item; request καὶ και and; even δώσω διδωμι give; deposit σοι σοι you [e] καὶ και and; even Σουσακιμ σουσακιμ give; deposit τῷ ο the Ιεροβοαμ ιεροβοαμ the Ανω ανω sister Θεκεμινας θεκεμινας the πρεσβυτέραν πρεσβυτερος senior; older τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him αὐτῷ αυτος he; him εἰς εις into; for γυναῖκα γυνη woman; wife αὕτη ουτος this; he ἦν ειμι be μεγάλη μεγας great; loud ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the θυγατέρων θυγατηρ daughter τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἔτεκεν τικτω give birth; produce τῷ ο the Ιεροβοαμ ιεροβοαμ the Αβια αβια Abia; Avia υἱὸν υιος son αὐτοῦ αυτος he; him [f] καὶ και and; even εἶπεν επω say; speak Ιεροβοαμ ιεροβοαμ to; toward Σουσακιμ σουσακιμ real; really ἐξαπόστειλόν εξαποστελλω send forth με με me καὶ και and; even ἀπελεύσομαι απερχομαι go off; go away καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Ιεροβοαμ ιεροβοαμ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἦλθεν ερχομαι come; go εἰς εις into; for γῆν γη earth; land Σαριρα σαριρα the ἐν εν in ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even συνάγεται συναγω gather ἐκεῖ εκει there πᾶν πας all; every σκῆπτρον σκηπτρον Ephraim; Efrem καὶ και and; even ᾠκοδόμησεν οικοδομεω build Ιεροβοαμ ιεροβοαμ there χάρακα χαραξ palisade [g] καὶ και and; even ἠρρώστησε αρρωστεω the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him ἀρρωστίαν αρρωστια dominant σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἐπορεύθη πορευομαι travel; go Ιεροβοαμ ιεροβοαμ interrogate; inquire of ὑπὲρ υπερ over; for τοῦ ο the παιδαρίου παιδαριον little boy καὶ και and; even εἶπε επω say; speak πρὸς προς to; toward Ανω ανω the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even πορεύου πορευομαι travel; go ἐπερώτησον επερωταω interrogate; inquire of τὸν ο the θεὸν θεος God ὑπὲρ υπερ over; for τοῦ ο the παιδαρίου παιδαριον little boy εἰ ει if; whether ζήσεται ζαω live; alive ἐκ εκ from; out of τῆς ο the ἀρρωστίας αρρωστια he; him [h] καὶ και and; even ἄνθρωπος ανθρωπος person; human ἦν ειμι be ἐν εν in Σηλω σηλω and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Αχια αχια and; even οὗτος ουτος this; he ἦν ειμι be υἱὸς υιος son ἑξήκοντα εξηκοντα sixty ἐτῶν ετος year καὶ και and; even ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak Ιεροβοαμ ιεροβοαμ to; toward τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even λαβὲ λαμβανω take; get εἰς εις into; for τὴν ο the χεῖρά χειρ hand σου σου of you; your τῷ ο the ἀνθρώπῳ ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἄρτους αρτος bread; loaves καὶ και and; even κολλύρια κολλυριον the τέκνοις τεκνον child αὐτοῦ αυτος he; him καὶ και and; even σταφυλὴν σταφυλη grapes καὶ και and; even στάμνον σταμνος jug μέλιτος μελι honey [i] καὶ και and; even ἀνέστη ανιστημι stand up; resurrect ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even ἔλαβεν λαμβανω take; get εἰς εις into; for τὴν ο the χεῖρα χειρ hand αὐτῆς αυτος he; him ἄρτους αρτος bread; loaves καὶ και and; even δύο δυο two κολλύρια κολλυριον and; even σταφυλὴν σταφυλη grapes καὶ και and; even στάμνον σταμνος jug μέλιτος μελι honey τῷ ο the Αχια αχια and; even ὁ ο the ἄνθρωπος ανθρωπος person; human πρεσβύτερος πρεσβυτερος senior; older καὶ και and; even οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him ἠμβλυώπουν αμβλυωπεω the βλέπειν βλεπω look; see [k] καὶ και and; even ἀνέστη ανιστημι stand up; resurrect ἐκ εκ from; out of Σαριρα σαριρα and; even πορεύεται πορευομαι travel; go καὶ και and; even ἐγένετο γινομαι happen; become εἰσελθούσης εισερχομαι enter; go in αὐτῆς αυτος he; him εἰς εις into; for τὴν ο the πόλιν πολις city πρὸς προς to; toward Αχια αχια the Σηλωνίτην σηλωνιτης and; even εἶπεν επω say; speak Αχια αχια the παιδαρίῳ παιδαριον little boy αὐτοῦ αυτος he; him ἔξελθε εξερχομαι come out; go out δὴ δη in fact εἰς εις into; for ἀπαντὴν απαντη the γυναικὶ γυνη woman; wife Ιεροβοαμ ιεροβοαμ and; even ἐρεῖς ερεω.1 state; mentioned αὐτῇ αυτος he; him εἴσελθε εισερχομαι enter; go in καὶ και and; even μὴ μη not στῇς ιστημι stand; establish ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master σκληρὰ σκληρος hard; harsh ἐγὼ εγω I ἐπαποστελῶ επαποστελλω in; on σέ σε.1 you [l] καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ανω ανω to; toward τὸν ο the ἄνθρωπον ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him Αχια αχια so; that τί τις.1 who?; what? μοι μοι me ἐνήνοχας φερω carry; bring ἄρτους αρτος bread; loaves καὶ και and; even σταφυλὴν σταφυλη grapes καὶ και and; even κολλύρια κολλυριον and; even στάμνον σταμνος jug μέλιτος μελι honey τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am σὺ συ you ἀπελεύσῃ απερχομαι go off; go away ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even ἔσται ειμι be εἰσελθούσης εισερχομαι enter; go in σου σου of you; your τὴν ο the πύλην πυλη gate εἰς εις into; for Σαριρα σαριρα and; even τὰ ο the κοράσιά κορασιον little girl σου σου of you; your ἐξελεύσονταί εξερχομαι come out; go out σοι σοι you εἰς εις into; for συνάντησιν συναντησις meeting καὶ και and; even ἐροῦσίν ερεω.1 state; mentioned σοι σοι you τὸ ο the παιδάριον παιδαριον little boy τέθνηκεν θνησκω die; departed [m] ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐξολεθρεύσω εξολοθρευω utterly ruin τοῦ ο the Ιεροβοαμ ιεροβοαμ to; toward τοῖχον τοιχος wall καὶ και and; even ἔσονται ειμι be οἱ ο the τεθνηκότες θνησκω die; departed τοῦ ο the Ιεροβοαμ ιεροβοαμ in τῇ ο the πόλει πολις city καταφάγονται κατεσθιω consume; eat up οἱ ο the κύνες κυων dog καὶ και and; even τὸν ο the τεθνηκότα θνησκω die; departed ἐν εν in τῷ ο the ἀγρῷ αγρος field καταφάγεται κατεσθιω consume; eat up τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even τὸ ο the παιδάριον παιδαριον little boy κόψονται κοπτω cut; mourn οὐαὶ ουαι woe κύριε κυριος lord; master ὅτι οτι since; that εὑρέθη ευρισκω find ἐν εν in αὐτῷ αυτος he; him ῥῆμα ρημα statement; phrase καλὸν καλος fine; fair περὶ περι about; around τοῦ ο the κυρίου κυριος lord; master [n] καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἡ ο the γυνή γυνη woman; wife ὡς ως.1 as; how ἤκουσεν ακουω hear καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὴν ο the Σαριρα σαριρα and; even τὸ ο the παιδάριον παιδαριον little boy ἀπέθανεν αποθνησκω die καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ἡ ο the κραυγὴ κραυγη cry; outcry εἰς εις into; for ἀπαντήν απαντη and; even ἐπορεύθη πορευομαι travel; go Ιεροβοαμ ιεροβοαμ into; for Σικιμα σικιμα the ἐν εν in ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even συνήθροισεν συναθροιζω congregate; collect ἐκεῖ εκει there τὰς ο the φυλὰς φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀνέβη αναβαινω step up; ascend ἐκεῖ εκει there Ροβοαμ ροβοαμ Rehoboam υἱὸς υιος son Σαλωμων σαλωμων and; even λόγος λογος word; log κυρίου κυριος lord; master ἐγένετο γινομαι happen; become πρὸς προς to; toward Σαμαιαν σαμαιας the Ελαμι ελαμι tell; declare λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself ἱμάτιον ιματιον clothing; clothes καινὸν καινος innovative; fresh τὸ ο the οὐκ ου not εἰσεληλυθὸς εισερχομαι enter; go in εἰς εις into; for ὕδωρ υδωρ water καὶ και and; even ῥῆξον ρηγνυμι gore; burst αὐτὸ αυτος he; him δώδεκα δωδεκα twelve ῥήγματα ρηγμα ruin καὶ και and; even δώσεις διδωμι give; deposit τῷ ο the Ιεροβοαμ ιεροβοαμ and; even ἐρεῖς ερεω.1 state; mentioned αὐτῷ αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself δέκα δεκα ten ῥήγματα ρηγμα ruin τοῦ ο the περιβαλέσθαι περιβαλλω drape; clothe σε σε.1 you καὶ και and; even ἔλαβεν λαμβανω take; get Ιεροβοαμ ιεροβοαμ and; even εἶπεν επω say; speak Σαμαιας σαμαιας further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on τὰς ο the δέκα δεκα ten φυλὰς φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel [p] καὶ και and; even εἶπεν επω say; speak ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Ροβοαμ ροβοαμ Rehoboam υἱὸν υιος son Σαλωμων σαλωμων the πατήρ πατηρ father σου σου of you; your ἐβάρυνεν βαρυνω weighty; weigh down τὸν ο the κλοιὸν κλοιος he; him ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even ἐβάρυνεν βαρυνω weighty; weigh down τὰ ο the βρώματα βρωμα food τῆς ο the τραπέζης τραπεζα table; bank αὐτοῦ αυτος he; him καὶ και and; even νῦν νυν now; present εἰ ει if; whether κουφιεῖς κουφιζω lighten σὺ συ you ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even δουλεύσομέν δουλευω give allegiance; subject σοι σοι you καὶ και and; even εἶπεν επω say; speak Ροβοαμ ροβοαμ Rehoboam πρὸς προς to; toward τὸν ο the λαόν λαος populace; population ἔτι ετι yet; still τριῶν τρεις three ἡμερῶν ημερα day καὶ και and; even ἀποκριθήσομαι αποκρινομαι respond ὑμῖν υμιν you ῥῆμα ρημα statement; phrase [q] καὶ και and; even εἶπεν επω say; speak Ροβοαμ ροβοαμ Rehoboam εἰσαγάγετέ εισαγω lead in; bring in μοι μοι me τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older καὶ και and; even συμβουλεύσομαι συμβουλευω advise; intend μετ᾿ μετα with; amid αὐτῶν αυτος he; him τί τις.1 who?; what? ἀποκριθῶ αποκρινομαι respond τῷ ο the λαῷ λαος populace; population ῥῆμα ρημα statement; phrase ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third καὶ και and; even ἐλάλησεν λαλεω talk; speak Ροβοαμ ροβοαμ Rehoboam εἰς εις into; for τὰ ο the ὦτα ους ear αὐτῶν αυτος he; him καθὼς καθως just as / like ἀπέστειλεν αποστελλω send off / away ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even εἶπον επω say; speak οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older τοῦ ο the λαοῦ λαος populace; population οὕτως ουτως so; this way ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward σὲ σε.1 you ὁ ο the λαός λαος populace; population [r] καὶ και and; even διεσκέδασεν διασκεδαζω Rehoboam τὴν ο the βουλὴν βουλη intent αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ἤρεσεν αρεσκω accommodate; please ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even ἀπέστειλεν αποστελλω send off / away καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in τοὺς ο the συντρόφους συντροφος foster brother αὐτοῦ αυτος he; him καὶ και and; even ἐλάλησεν λαλεω talk; speak αὐτοῖς αυτος he; him τὰ ο the αὐτά αυτος he; him καὶ και and; even ταῦτα ουτος this; he ἀπέστειλεν αποστελλω send off / away πρός προς to; toward με με me λέγων λεγω tell; declare ὁ ο the λαός λαος populace; population καὶ και and; even εἶπαν επω say; speak οἱ ο the σύντροφοι συντροφος foster brother αὐτοῦ αυτος he; him οὕτως ουτως so; this way λαλήσεις λαλεω talk; speak πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population λέγων λεγω tell; declare ἡ ο the μικρότης μικροτης of me; mine παχυτέρα παχυς over; for τὴν ο the ὀσφὺν οσφυς loins; waist τοῦ ο the πατρός πατηρ father μου μου of me; mine ὁ ο the πατήρ πατηρ father μου μου of me; mine ἐμαστίγου μαστιγοω scourge; whip ὑμᾶς υμας you μάστιγξιν μαστιξ scourge ἐγὼ εγω I δὲ δε though; while κατάρξω καταρχω your ἐν εν in σκορπίοις σκορπιος scorpion [s] καὶ και and; even ἤρεσεν αρεσκω accommodate; please τὸ ο the ῥῆμα ρημα statement; phrase ἐνώπιον ενωπιος in the face; facing Ροβοαμ ροβοαμ Rehoboam καὶ και and; even ἀπεκρίθη αποκρινομαι respond τῷ ο the λαῷ λαος populace; population καθὼς καθως just as / like συνεβούλευσαν συμβουλευω advise; intend αὐτῷ αυτος he; him οἱ ο the σύντροφοι συντροφος foster brother αὐτοῦ αυτος he; him τὰ ο the παιδάρια παιδαριον little boy [t] καὶ και and; even εἶπεν επω say; speak πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὡς ως.1 as; how ἀνὴρ ανηρ man; husband εἷς εις.1 one; unit ἕκαστος εκαστος each τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even ἀνέκραξαν ανακραζω cry out ἅπαντες απας all at once; everything λέγοντες λεγω tell; declare οὐ ου not μερὶς μερις portion ἡμῖν ημιν us ἐν εν in Δαυιδ δαβιδ Dabid; Thavith οὐδὲ ουδε not even; neither κληρονομία κληρονομια inheritance ἐν εν in υἱῷ υιος son Ιεσσαι ιεσσαι Iessai; Iesse εἰς εις into; for τὰ ο the σκηνώματά σκηνωμα camp; tent σου σου of you; your Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that οὗτος ουτος this; he ὁ ο the ἄνθρωπος ανθρωπος person; human οὐκ ου not εἰς εις into; for ἄρχοντα αρχων ruling; ruler οὐδὲ ουδε not even; neither εἰς εις into; for ἡγούμενον ηγεομαι lead; consider [u] καὶ και and; even διεσπάρη διασπειρω sow abroad; scatter around πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἐκ εκ from; out of Σικιμων σικιμα and; even ἀπῆλθεν απερχομαι go off; go away ἕκαστος εκαστος each εἰς εις into; for τὸ ο the σκήνωμα σκηνωμα camp; tent αὐτοῦ αυτος he; him καὶ και and; even κατεκράτησεν κατακρατεω Rehoboam καὶ και and; even ἀπῆλθεν απερχομαι go off; go away καὶ και and; even ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὸ ο the ἅρμα αρμα chariot αὐτοῦ αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even πορεύονται πορευομαι travel; go ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him πᾶν πας all; every σκῆπτρον σκηπτρον Iouda; Iutha καὶ και and; even πᾶν πας all; every σκῆπτρον σκηπτρον Beniamin; Veniamin [x] καὶ και and; even ἐγένετο γινομαι happen; become ἐνισταμένου ενιστημι present; set in τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period καὶ και and; even συνήθροισεν συναθροιζω congregate; collect Ροβοαμ ροβοαμ Rehoboam πάντα πας all; every ἄνδρα ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even ἀνέβη αναβαινω step up; ascend τοῦ ο the πολεμεῖν πολεμεω battle πρὸς προς to; toward Ιεροβοαμ ιεροβοαμ into; for Σικιμα σικιμα and; even ἐγένετο γινομαι happen; become ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master πρὸς προς to; toward Σαμαιαν σαμαιας person; human τοῦ ο the θεοῦ θεος God λέγων λεγω tell; declare εἰπὸν λεγω tell; declare τῷ ο the Ροβοαμ ροβοαμ Rehoboam βασιλεῖ βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even πρὸς προς to; toward πάντα πας all; every οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even πρὸς προς to; toward τὸ ο the κατάλειμμα καταλειμμα leftover; remnant τοῦ ο the λαοῦ λαος populace; population λέγων λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὐκ ου not ἀναβήσεσθε αναβαινω step up; ascend οὐδὲ ουδε not even; neither πολεμήσετε πολεμεω battle πρὸς προς to; toward τοὺς ο the ἀδελφοὺς αδελφος brother ὑμῶν υμων your υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἀναστρέφετε αναστρεφω overturn; turn up / back ἕκαστος εκαστος each εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him ὅτι οτι since; that παρ᾿ παρα from; by ἐμοῦ εμου my γέγονεν γινομαι happen; become τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he [z] καὶ και and; even ἤκουσαν ακουω hear τοῦ ο the λόγου λογος word; log κυρίου κυριος lord; master καὶ και and; even ἀνέσχον ανεχω put up with; bear up τοῦ ο the πορευθῆναι πορευομαι travel; go κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master
12:22 וַ wa וְ and יְהִי֙ yᵊhˌî היה be דְּבַ֣ר dᵊvˈar דָּבָר word הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to שְׁמַעְיָ֥ה šᵊmaʕyˌā שְׁמַעְיָה Shemaiah אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
12:22. factus est vero sermo Domini ad Semeiam virum Dei dicensBut the word of the Lord came to Semeias, the man of God, saying:
22. But the word of God came unto Shemaiah the man of God, saying,
12:22. But the word of the Lord came to Shemaiah, the man of God, saying:
12:22. But the word of God came unto Shemaiah the man of God, saying,
But the word of God came unto Shemaiah the man of God, saying:

12:22 И было слово Божие к Самею, человеку Божию, и сказано:
12:24
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὐκ ου not
ἀναβήσεσθε αναβαινω step up; ascend
οὐδὲ ουδε not even; neither
πολεμήσετε πολεμεω battle
μετὰ μετα with; amid
τῶν ο the
ἀδελφῶν αδελφος brother
ὑμῶν υμων your
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἀναστρεφέτω αναστρεφω overturn; turn up / back
ἕκαστος εκαστος each
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
ἑαυτοῦ εαυτου of himself; his own
ὅτι οτι since; that
παρ᾿ παρα from; by
ἐμοῦ εμου my
γέγονεν γινομαι happen; become
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
καὶ και and; even
ἤκουσαν ακουω hear
τοῦ ο the
λόγου λογος word; log
κυρίου κυριος lord; master
καὶ και and; even
κατέπαυσαν καταπαυω rest
τοῦ ο the
πορευθῆναι πορευομαι travel; go
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master

[a]
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων doze; fall asleep
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
θάπτεται θαπτω bury; have a funeral for
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
ἐν εν in
πόλει πολις city
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Ροβοαμ ροβοαμ Rehoboam
υἱὸς υιος son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
υἱὸς υιος son
ὢν ειμι be
ἑκκαίδεκα εκκαιδεκα year
ἐν εν in
τῷ ο the
βασιλεύειν βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
δώδεκα δωδεκα twelve
ἔτη ετος year
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ὄνομα ονομα name; notable
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
Νααναν νααναν daughter
Αναν αναν son
Ναας ναας monarch; king
υἱῶν υιος son
Αμμων αμμων and; even
ἐποίησεν ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
οὐκ ου not
ἐπορεύθη πορευομαι travel; go
ἐν εν in
ὁδῷ οδος way; journey
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him

[b]
καὶ και and; even
ἦν ειμι be
ἄνθρωπος ανθρωπος person; human
ἐξ εκ from; out of
ὄρους ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
δοῦλος δουλος subject
τῷ ο the
Σαλωμων σαλωμων and; even
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
Ιεροβοαμ ιεροβοαμ and; even
ὄνομα ονομα name; notable
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
Σαριρα σαριρα woman; wife
πόρνη πορνη prostitute
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὸν αυτος he; him
Σαλωμων σαλωμων into; for
ἄρχοντα αρχων ruling; ruler
σκυτάλης σκυταλη in; on
τὰς ο the
ἄρσεις αρσις home; household
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
τῷ ο the
Σαλωμων σαλωμων the
Σαριρα σαριρα the
ἐν εν in
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἦσαν ειμι be
αὐτῷ αυτος he; him
ἅρματα αρμα chariot
τριακόσια τριακοσιοι three hundred
ἵππων ιππος horse
οὗτος ουτος this; he
ᾠκοδόμησεν οικοδομεω build
τὴν ο the
ἄκραν ακρος in
ταῖς ο the
ἄρσεσιν αρσις home; household
Εφραιμ εφραιμ Ephraim; Efrem
οὗτος ουτος this; he
συνέκλεισεν συγκλειω confine; catch
τὴν ο the
πόλιν πολις city
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἦν ειμι be
ἐπαιρόμενος επαιρω lift up; rear up
ἐπὶ επι in; on
τὴν ο the
βασιλείαν βασιλεια realm; kingdom

[c]
καὶ και and; even
ἐζήτει ζητεω seek; desire
Σαλωμων σαλωμων put to death
αὐτόν αυτος he; him
καὶ και and; even
ἐφοβήθη φοβεω afraid; fear
καὶ και and; even
ἀπέδρα αποδιδρασκω he; him
πρὸς προς to; toward
Σουσακιμ σουσακιμ monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἦν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἕως εως till; until
ἀπέθανεν αποθνησκω die
Σαλωμων σαλωμων and; even
ἤκουσεν ακουω hear
Ιεροβοαμ ιεροβοαμ in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
Σαλωμων σαλωμων and; even
ἐλάλησεν λαλεω talk; speak
εἰς εις into; for
τὰ ο the
ὦτα ους ear
Σουσακιμ σουσακιμ monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
λέγων λεγω tell; declare
ἐξαπόστειλόν εξαποστελλω send forth
με με me
καὶ και and; even
ἀπελεύσομαι απερχομαι go off; go away
ἐγὼ εγω I
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Σουσακιμ σουσακιμ ask
τι τις anyone; someone
αἴτημα αιτημα item; request
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you

[e]
καὶ και and; even
Σουσακιμ σουσακιμ give; deposit
τῷ ο the
Ιεροβοαμ ιεροβοαμ the
Ανω ανω sister
Θεκεμινας θεκεμινας the
πρεσβυτέραν πρεσβυτερος senior; older
τῆς ο the
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
αὐτῷ αυτος he; him
εἰς εις into; for
γυναῖκα γυνη woman; wife
αὕτη ουτος this; he
ἦν ειμι be
μεγάλη μεγας great; loud
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
θυγατέρων θυγατηρ daughter
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἔτεκεν τικτω give birth; produce
τῷ ο the
Ιεροβοαμ ιεροβοαμ the
Αβια αβια Abia; Avia
υἱὸν υιος son
αὐτοῦ αυτος he; him

[f]
καὶ και and; even
εἶπεν επω say; speak
Ιεροβοαμ ιεροβοαμ to; toward
Σουσακιμ σουσακιμ real; really
ἐξαπόστειλόν εξαποστελλω send forth
με με me
καὶ και and; even
ἀπελεύσομαι απερχομαι go off; go away
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Ιεροβοαμ ιεροβοαμ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἦλθεν ερχομαι come; go
εἰς εις into; for
γῆν γη earth; land
Σαριρα σαριρα the
ἐν εν in
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
συνάγεται συναγω gather
ἐκεῖ εκει there
πᾶν πας all; every
σκῆπτρον σκηπτρον Ephraim; Efrem
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
Ιεροβοαμ ιεροβοαμ there
χάρακα χαραξ palisade

[g]
καὶ και and; even
ἠρρώστησε αρρωστεω the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
ἀρρωστίαν αρρωστια dominant
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Ιεροβοαμ ιεροβοαμ interrogate; inquire of
ὑπὲρ υπερ over; for
τοῦ ο the
παιδαρίου παιδαριον little boy
καὶ και and; even
εἶπε επω say; speak
πρὸς προς to; toward
Ανω ανω the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
πορεύου πορευομαι travel; go
ἐπερώτησον επερωταω interrogate; inquire of
τὸν ο the
θεὸν θεος God
ὑπὲρ υπερ over; for
τοῦ ο the
παιδαρίου παιδαριον little boy
εἰ ει if; whether
ζήσεται ζαω live; alive
ἐκ εκ from; out of
τῆς ο the
ἀρρωστίας αρρωστια he; him

[h]
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ἦν ειμι be
ἐν εν in
Σηλω σηλω and; even
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
Αχια αχια and; even
οὗτος ουτος this; he
ἦν ειμι be
υἱὸς υιος son
ἑξήκοντα εξηκοντα sixty
ἐτῶν ετος year
καὶ και and; even
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Ιεροβοαμ ιεροβοαμ to; toward
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
λαβὲ λαμβανω take; get
εἰς εις into; for
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἄρτους αρτος bread; loaves
καὶ και and; even
κολλύρια κολλυριον the
τέκνοις τεκνον child
αὐτοῦ αυτος he; him
καὶ και and; even
σταφυλὴν σταφυλη grapes
καὶ και and; even
στάμνον σταμνος jug
μέλιτος μελι honey

[i]
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
ἔλαβεν λαμβανω take; get
εἰς εις into; for
τὴν ο the
χεῖρα χειρ hand
αὐτῆς αυτος he; him
ἄρτους αρτος bread; loaves
καὶ και and; even
δύο δυο two
κολλύρια κολλυριον and; even
σταφυλὴν σταφυλη grapes
καὶ και and; even
στάμνον σταμνος jug
μέλιτος μελι honey
τῷ ο the
Αχια αχια and; even
ο the
ἄνθρωπος ανθρωπος person; human
πρεσβύτερος πρεσβυτερος senior; older
καὶ και and; even
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
ἠμβλυώπουν αμβλυωπεω the
βλέπειν βλεπω look; see

[k]
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
ἐκ εκ from; out of
Σαριρα σαριρα and; even
πορεύεται πορευομαι travel; go
καὶ και and; even
ἐγένετο γινομαι happen; become
εἰσελθούσης εισερχομαι enter; go in
αὐτῆς αυτος he; him
εἰς εις into; for
τὴν ο the
πόλιν πολις city
πρὸς προς to; toward
Αχια αχια the
Σηλωνίτην σηλωνιτης and; even
εἶπεν επω say; speak
Αχια αχια the
παιδαρίῳ παιδαριον little boy
αὐτοῦ αυτος he; him
ἔξελθε εξερχομαι come out; go out
δὴ δη in fact
εἰς εις into; for
ἀπαντὴν απαντη the
γυναικὶ γυνη woman; wife
Ιεροβοαμ ιεροβοαμ and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτῇ αυτος he; him
εἴσελθε εισερχομαι enter; go in
καὶ και and; even
μὴ μη not
στῇς ιστημι stand; establish
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
σκληρὰ σκληρος hard; harsh
ἐγὼ εγω I
ἐπαποστελῶ επαποστελλω in; on
σέ σε.1 you

[l]
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ανω ανω to; toward
τὸν ο the
ἄνθρωπον ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
Αχια αχια so; that
τί τις.1 who?; what?
μοι μοι me
ἐνήνοχας φερω carry; bring
ἄρτους αρτος bread; loaves
καὶ και and; even
σταφυλὴν σταφυλη grapes
καὶ και and; even
κολλύρια κολλυριον and; even
στάμνον σταμνος jug
μέλιτος μελι honey
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
σὺ συ you
ἀπελεύσῃ απερχομαι go off; go away
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
ἔσται ειμι be
εἰσελθούσης εισερχομαι enter; go in
σου σου of you; your
τὴν ο the
πύλην πυλη gate
εἰς εις into; for
Σαριρα σαριρα and; even
τὰ ο the
κοράσιά κορασιον little girl
σου σου of you; your
ἐξελεύσονταί εξερχομαι come out; go out
σοι σοι you
εἰς εις into; for
συνάντησιν συναντησις meeting
καὶ και and; even
ἐροῦσίν ερεω.1 state; mentioned
σοι σοι you
τὸ ο the
παιδάριον παιδαριον little boy
τέθνηκεν θνησκω die; departed

[m]
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐξολεθρεύσω εξολοθρευω utterly ruin
τοῦ ο the
Ιεροβοαμ ιεροβοαμ to; toward
τοῖχον τοιχος wall
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
τεθνηκότες θνησκω die; departed
τοῦ ο the
Ιεροβοαμ ιεροβοαμ in
τῇ ο the
πόλει πολις city
καταφάγονται κατεσθιω consume; eat up
οἱ ο the
κύνες κυων dog
καὶ και and; even
τὸν ο the
τεθνηκότα θνησκω die; departed
ἐν εν in
τῷ ο the
ἀγρῷ αγρος field
καταφάγεται κατεσθιω consume; eat up
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
τὸ ο the
παιδάριον παιδαριον little boy
κόψονται κοπτω cut; mourn
οὐαὶ ουαι woe
κύριε κυριος lord; master
ὅτι οτι since; that
εὑρέθη ευρισκω find
ἐν εν in
αὐτῷ αυτος he; him
ῥῆμα ρημα statement; phrase
καλὸν καλος fine; fair
περὶ περι about; around
τοῦ ο the
κυρίου κυριος lord; master

[n]
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ο the
γυνή γυνη woman; wife
ὡς ως.1 as; how
ἤκουσεν ακουω hear
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
Σαριρα σαριρα and; even
τὸ ο the
παιδάριον παιδαριον little boy
ἀπέθανεν αποθνησκω die
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ο the
κραυγὴ κραυγη cry; outcry
εἰς εις into; for
ἀπαντήν απαντη and; even
ἐπορεύθη πορευομαι travel; go
Ιεροβοαμ ιεροβοαμ into; for
Σικιμα σικιμα the
ἐν εν in
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
συνήθροισεν συναθροιζω congregate; collect
ἐκεῖ εκει there
τὰς ο the
φυλὰς φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἐκεῖ εκει there
Ροβοαμ ροβοαμ Rehoboam
υἱὸς υιος son
Σαλωμων σαλωμων and; even
λόγος λογος word; log
κυρίου κυριος lord; master
ἐγένετο γινομαι happen; become
πρὸς προς to; toward
Σαμαιαν σαμαιας the
Ελαμι ελαμι tell; declare
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
ἱμάτιον ιματιον clothing; clothes
καινὸν καινος innovative; fresh
τὸ ο the
οὐκ ου not
εἰσεληλυθὸς εισερχομαι enter; go in
εἰς εις into; for
ὕδωρ υδωρ water
καὶ και and; even
ῥῆξον ρηγνυμι gore; burst
αὐτὸ αυτος he; him
δώδεκα δωδεκα twelve
ῥήγματα ρηγμα ruin
καὶ και and; even
δώσεις διδωμι give; deposit
τῷ ο the
Ιεροβοαμ ιεροβοαμ and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτῷ αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
δέκα δεκα ten
ῥήγματα ρηγμα ruin
τοῦ ο the
περιβαλέσθαι περιβαλλω drape; clothe
σε σε.1 you
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ιεροβοαμ ιεροβοαμ and; even
εἶπεν επω say; speak
Σαμαιας σαμαιας further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπὶ επι in; on
τὰς ο the
δέκα δεκα ten
φυλὰς φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel

[p]
καὶ και and; even
εἶπεν επω say; speak
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Ροβοαμ ροβοαμ Rehoboam
υἱὸν υιος son
Σαλωμων σαλωμων the
πατήρ πατηρ father
σου σου of you; your
ἐβάρυνεν βαρυνω weighty; weigh down
τὸν ο the
κλοιὸν κλοιος he; him
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
ἐβάρυνεν βαρυνω weighty; weigh down
τὰ ο the
βρώματα βρωμα food
τῆς ο the
τραπέζης τραπεζα table; bank
αὐτοῦ αυτος he; him
καὶ και and; even
νῦν νυν now; present
εἰ ει if; whether
κουφιεῖς κουφιζω lighten
σὺ συ you
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
δουλεύσομέν δουλευω give allegiance; subject
σοι σοι you
καὶ και and; even
εἶπεν επω say; speak
Ροβοαμ ροβοαμ Rehoboam
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
ἔτι ετι yet; still
τριῶν τρεις three
ἡμερῶν ημερα day
καὶ και and; even
ἀποκριθήσομαι αποκρινομαι respond
ὑμῖν υμιν you
ῥῆμα ρημα statement; phrase

[q]
καὶ και and; even
εἶπεν επω say; speak
Ροβοαμ ροβοαμ Rehoboam
εἰσαγάγετέ εισαγω lead in; bring in
μοι μοι me
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
καὶ και and; even
συμβουλεύσομαι συμβουλευω advise; intend
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
τί τις.1 who?; what?
ἀποκριθῶ αποκρινομαι respond
τῷ ο the
λαῷ λαος populace; population
ῥῆμα ρημα statement; phrase
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Ροβοαμ ροβοαμ Rehoboam
εἰς εις into; for
τὰ ο the
ὦτα ους ear
αὐτῶν αυτος he; him
καθὼς καθως just as / like
ἀπέστειλεν αποστελλω send off / away
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
εἶπον επω say; speak
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
τοῦ ο the
λαοῦ λαος populace; population
οὕτως ουτως so; this way
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
σὲ σε.1 you
ο the
λαός λαος populace; population

[r]
καὶ και and; even
διεσκέδασεν διασκεδαζω Rehoboam
τὴν ο the
βουλὴν βουλη intent
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ἤρεσεν αρεσκω accommodate; please
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
τοὺς ο the
συντρόφους συντροφος foster brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
αὐτοῖς αυτος he; him
τὰ ο the
αὐτά αυτος he; him
καὶ και and; even
ταῦτα ουτος this; he
ἀπέστειλεν αποστελλω send off / away
πρός προς to; toward
με με me
λέγων λεγω tell; declare
ο the
λαός λαος populace; population
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
σύντροφοι συντροφος foster brother
αὐτοῦ αυτος he; him
οὕτως ουτως so; this way
λαλήσεις λαλεω talk; speak
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
λέγων λεγω tell; declare
ο the
μικρότης μικροτης of me; mine
παχυτέρα παχυς over; for
τὴν ο the
ὀσφὺν οσφυς loins; waist
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
ο the
πατήρ πατηρ father
μου μου of me; mine
ἐμαστίγου μαστιγοω scourge; whip
ὑμᾶς υμας you
μάστιγξιν μαστιξ scourge
ἐγὼ εγω I
δὲ δε though; while
κατάρξω καταρχω your
ἐν εν in
σκορπίοις σκορπιος scorpion

[s]
καὶ και and; even
ἤρεσεν αρεσκω accommodate; please
τὸ ο the
ῥῆμα ρημα statement; phrase
ἐνώπιον ενωπιος in the face; facing
Ροβοαμ ροβοαμ Rehoboam
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
τῷ ο the
λαῷ λαος populace; population
καθὼς καθως just as / like
συνεβούλευσαν συμβουλευω advise; intend
αὐτῷ αυτος he; him
οἱ ο the
σύντροφοι συντροφος foster brother
αὐτοῦ αυτος he; him
τὰ ο the
παιδάρια παιδαριον little boy

[t]
καὶ και and; even
εἶπεν επω say; speak
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ὡς ως.1 as; how
ἀνὴρ ανηρ man; husband
εἷς εις.1 one; unit
ἕκαστος εκαστος each
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέκραξαν ανακραζω cry out
ἅπαντες απας all at once; everything
λέγοντες λεγω tell; declare
οὐ ου not
μερὶς μερις portion
ἡμῖν ημιν us
ἐν εν in
Δαυιδ δαβιδ Dabid; Thavith
οὐδὲ ουδε not even; neither
κληρονομία κληρονομια inheritance
ἐν εν in
υἱῷ υιος son
Ιεσσαι ιεσσαι Iessai; Iesse
εἰς εις into; for
τὰ ο the
σκηνώματά σκηνωμα camp; tent
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
οὗτος ουτος this; he
ο the
ἄνθρωπος ανθρωπος person; human
οὐκ ου not
εἰς εις into; for
ἄρχοντα αρχων ruling; ruler
οὐδὲ ουδε not even; neither
εἰς εις into; for
ἡγούμενον ηγεομαι lead; consider

[u]
καὶ και and; even
διεσπάρη διασπειρω sow abroad; scatter around
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ἐκ εκ from; out of
Σικιμων σικιμα and; even
ἀπῆλθεν απερχομαι go off; go away
ἕκαστος εκαστος each
εἰς εις into; for
τὸ ο the
σκήνωμα σκηνωμα camp; tent
αὐτοῦ αυτος he; him
καὶ και and; even
κατεκράτησεν κατακρατεω Rehoboam
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὸ ο the
ἅρμα αρμα chariot
αὐτοῦ αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
πορεύονται πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
πᾶν πας all; every
σκῆπτρον σκηπτρον Iouda; Iutha
καὶ και and; even
πᾶν πας all; every
σκῆπτρον σκηπτρον Beniamin; Veniamin

[x]
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐνισταμένου ενιστημι present; set in
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
καὶ και and; even
συνήθροισεν συναθροιζω congregate; collect
Ροβοαμ ροβοαμ Rehoboam
πάντα πας all; every
ἄνδρα ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
τοῦ ο the
πολεμεῖν πολεμεω battle
πρὸς προς to; toward
Ιεροβοαμ ιεροβοαμ into; for
Σικιμα σικιμα and; even
ἐγένετο γινομαι happen; become
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
πρὸς προς to; toward
Σαμαιαν σαμαιας person; human
τοῦ ο the
θεοῦ θεος God
λέγων λεγω tell; declare
εἰπὸν λεγω tell; declare
τῷ ο the
Ροβοαμ ροβοαμ Rehoboam
βασιλεῖ βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
πρὸς προς to; toward
πάντα πας all; every
οἶκον οικος home; household
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
πρὸς προς to; toward
τὸ ο the
κατάλειμμα καταλειμμα leftover; remnant
τοῦ ο the
λαοῦ λαος populace; population
λέγων λεγω tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὐκ ου not
ἀναβήσεσθε αναβαινω step up; ascend
οὐδὲ ουδε not even; neither
πολεμήσετε πολεμεω battle
πρὸς προς to; toward
τοὺς ο the
ἀδελφοὺς αδελφος brother
ὑμῶν υμων your
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἀναστρέφετε αναστρεφω overturn; turn up / back
ἕκαστος εκαστος each
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
ὅτι οτι since; that
παρ᾿ παρα from; by
ἐμοῦ εμου my
γέγονεν γινομαι happen; become
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he

[z]
καὶ και and; even
ἤκουσαν ακουω hear
τοῦ ο the
λόγου λογος word; log
κυρίου κυριος lord; master
καὶ και and; even
ἀνέσχον ανεχω put up with; bear up
τοῦ ο the
πορευθῆναι πορευομαι travel; go
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
12:22
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
דְּבַ֣ר dᵊvˈar דָּבָר word
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
שְׁמַעְיָ֥ה šᵊmaʕyˌā שְׁמַעְיָה Shemaiah
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
12:22. factus est vero sermo Domini ad Semeiam virum Dei dicens
But the word of the Lord came to Semeias, the man of God, saying:
12:22. But the word of the Lord came to Shemaiah, the man of God, saying:
12:22. But the word of God came unto Shemaiah the man of God, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:22: Shemaiah was the chief prophet in Judah during the reign of Rehoboam, as Ahijah was in Israel. See the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: Deu 33:1; Kg2 4:16, Kg2 4:22, Kg2 4:25, Kg2 4:27; Ti1 6:11
Shemaiah: Ch2 11:2, Ch2 12:5, Ch2 12:7
the man: Kg1 13:1, Kg1 13:4, Kg1 13:5, Kg1 13:11, Kg1 17:18, Kg1 17:24
Geneva 1599
But the word of God came unto Shemaiah the (i) man of God, saying,
(i) That is, the Prophet.
John Gill
But the word of God came unto Shemaiah the man of God,.... A prophet in those days, see 2Chron 12:15 and the word that came to him, as in the Targum, is called the word of prophecy:
saying; as follows.
12:2312:23: Խօսեա՛ց ընդ Ռոբովամայ որդւոյ Սողոմոնի արքայի Յուդայ, եւ ընդ ամենայն տանն Յուդայ եւ Բենիամինի, եւ ընդ մնացորդս ժողովրդեանն՝ եւ ասասցես.
23 «Խօսի՛ր Յուդայի երկրի արքայ Սողոմոնի որդի Ռոբովամի եւ Յուդայի ու Բենիամինի ամբողջ տան եւ մնացած մարդկանց հետ ու նրանց ասա՛.
23 «Սողոմոնի որդիին՝ Յուդայի Ռոբովամ թագաւորին ու բոլոր Յուդայի տանը ու Բենիամինին եւ մնացորդ ժողովուրդին խօսիր ու ըսէ՛՝ Տէրը այսպէս կ’ըսէ.
Խօսեաց ընդ Ռոբովամայ որդւոյ Սողոմոնի, արքայի Յուդայ, եւ ընդ ամենայն տանն Յուդայ եւ Բենիամինի, եւ ընդ մնացորդս ժողովրդեանն, եւ ասասցես:

12:23: Խօսեա՛ց ընդ Ռոբովամայ որդւոյ Սողոմոնի արքայի Յուդայ, եւ ընդ ամենայն տանն Յուդայ եւ Բենիամինի, եւ ընդ մնացորդս ժողովրդեանն՝ եւ ասասցես.
23 «Խօսի՛ր Յուդայի երկրի արքայ Սողոմոնի որդի Ռոբովամի եւ Յուդայի ու Բենիամինի ամբողջ տան եւ մնացած մարդկանց հետ ու նրանց ասա՛.
23 «Սողոմոնի որդիին՝ Յուդայի Ռոբովամ թագաւորին ու բոլոր Յուդայի տանը ու Բենիամինին եւ մնացորդ ժողովուրդին խօսիր ու ըսէ՛՝ Տէրը այսպէս կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
12:2312:23 скажи Ровоаму, сыну Соломонову, царю Иудейскому, и всему дому Иудину и Вениаминову и прочему народу:
12:25 καὶ και and; even ᾠκοδόμησεν οικοδομεω build Ιεροβοαμ ιεροβοαμ the Σικιμα σικιμα the ἐν εν in ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even κατῴκει κατοικεω settle ἐν εν in αὐτῇ αυτος he; him καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ἐκεῖθεν εκειθεν from there καὶ και and; even ᾠκοδόμησεν οικοδομεω build τὴν ο the Φανουηλ φανουηλ Phanouēl; Fanoil
12:23 אֱמֹ֗ר ʔᵉmˈōr אמר say אֶל־ ʔel- אֶל to רְחַבְעָ֤ם rᵊḥavʕˈām רְחַבְעָם Rehoboam בֶּן־ ben- בֵּן son שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בִנְיָמִ֑ין vinyāmˈîn בִּנְיָמִן Benjamin וְ wᵊ וְ and יֶ֥תֶר yˌeṯer יֶתֶר remainder הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
12:23. loquere ad Roboam filium Salomonis regem Iuda et ad omnem domum Iuda et Beniamin et reliquos de populo dicensSpeak to Roboam, the son of Solomon, the king of Juda, and to all the house of Juda, and Benjamin, and the rest of the people, saying:
23. Speak unto Rehoboam the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the rest of the people, saying,
12:23. “Speak to Rehoboam, the son of Solomon, the king of Judah, and to all the house of Judah, and to Benjamin, and to the rest of the people, saying:
12:23. Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying,
Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying:

12:23 скажи Ровоаму, сыну Соломонову, царю Иудейскому, и всему дому Иудину и Вениаминову и прочему народу:
12:25
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
Ιεροβοαμ ιεροβοαμ the
Σικιμα σικιμα the
ἐν εν in
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
κατῴκει κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ἐκεῖθεν εκειθεν from there
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
τὴν ο the
Φανουηλ φανουηλ Phanouēl; Fanoil
12:23
אֱמֹ֗ר ʔᵉmˈōr אמר say
אֶל־ ʔel- אֶל to
רְחַבְעָ֤ם rᵊḥavʕˈām רְחַבְעָם Rehoboam
בֶּן־ ben- בֵּן son
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
בִנְיָמִ֑ין vinyāmˈîn בִּנְיָמִן Benjamin
וְ wᵊ וְ and
יֶ֥תֶר yˌeṯer יֶתֶר remainder
הָ הַ the
עָ֖ם ʕˌām עַם people
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
12:23. loquere ad Roboam filium Salomonis regem Iuda et ad omnem domum Iuda et Beniamin et reliquos de populo dicens
Speak to Roboam, the son of Solomon, the king of Juda, and to all the house of Juda, and Benjamin, and the rest of the people, saying:
12:23. “Speak to Rehoboam, the son of Solomon, the king of Judah, and to all the house of Judah, and to Benjamin, and to the rest of the people, saying:
12:23. Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:23: The remnant - i. e., "the children of Israel which dwelt in the cities of Judah" (Kg1 12:17 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: Kg1 12:6
John Gill
Speak unto Rehoboam the son of Solomon king of Judah,.... He is called king before, but of what tribe or tribes is not expressly said, only it is implied in 3Kings 12:17 and he is only acknowledged king of Judah by the Lord himself:
and unto all the house of Judah and Benjamin; which made but one house, as before but one tribe, 3Kings 11:36.
and to the remnant of the people; of the other tribes that might dwell among them at Jerusalem, and especially Simeon, whose inheritance was within the tribe of Judah, Josh 19:1.
saying: as follows.
12:2412:24: Ա՛յսպէս ասէ Տէր. Մի՛ ելանէք եւ մի՛ տայցէք պատերազմ ընդ եղբարս ձեր ընդ որդիսն Իսրայէլի, դարձցի՛ իւրաքանչիւրոք ՚ի տուն իւր, զի յինէ՛ն եղեւ բանն այն։ Եւ լուան բանի Տեառն, եւ դադարեցին յերթալոյ ըստ բանին Տեառն[3601]։ [3601] Ոմանք. Եւ լուան բան ՚ի Տեառնէ, եւ դա՛՛։
24 “Այսպէս է ասում Տէրը. մի՛ ելէք ու մի՛ պատերազմէք ձեր եղբայրների՝ իսրայէլացիների դէմ, եւ թող իւրաքանչիւրը վերադառնայ իր տունը, քանզի ինձնից եղաւ այդ բանը”»: Նրանք լսեցին Տիրոջ խօսքը եւ, անսալով Տիրոջը, յետ դարձան:
24 ‘Մի՛ ելլէք ու Իսրայէլի որդիներուն, ձեր եղբայրներուն հետ մի՛ պատերազմիք։ Ամէն մարդ թող իր տունը դառնայ. վասն զի այս բանը ինձմէ եղաւ’»։ Տէրոջը խօսքին մտիկ ըրին ու Տէրոջը ըսածին պէս ետ* դարձան։
Այսպէս ասէ Տէր. Մի՛ ելանէք եւ մի՛ տայցէք պատերազմ ընդ եղբարս ձեր ընդ որդիսն Իսրայելի, դարձցի իւրաքանչիւր ոք ի տուն իւր, զի յինէն եղեւ բանն այն: Եւ լուան բանի Տեառն, եւ դադարեցին յերթալոյ ըստ բանին Տեառն:

12:24: Ա՛յսպէս ասէ Տէր. Մի՛ ելանէք եւ մի՛ տայցէք պատերազմ ընդ եղբարս ձեր ընդ որդիսն Իսրայէլի, դարձցի՛ իւրաքանչիւրոք ՚ի տուն իւր, զի յինէ՛ն եղեւ բանն այն։ Եւ լուան բանի Տեառն, եւ դադարեցին յերթալոյ ըստ բանին Տեառն[3601]։
[3601] Ոմանք. Եւ լուան բան ՚ի Տեառնէ, եւ դա՛՛։
24 “Այսպէս է ասում Տէրը. մի՛ ելէք ու մի՛ պատերազմէք ձեր եղբայրների՝ իսրայէլացիների դէմ, եւ թող իւրաքանչիւրը վերադառնայ իր տունը, քանզի ինձնից եղաւ այդ բանը”»: Նրանք լսեցին Տիրոջ խօսքը եւ, անսալով Տիրոջը, յետ դարձան:
24 ‘Մի՛ ելլէք ու Իսրայէլի որդիներուն, ձեր եղբայրներուն հետ մի՛ պատերազմիք։ Ամէն մարդ թող իր տունը դառնայ. վասն զի այս բանը ինձմէ եղաւ’»։ Տէրոջը խօսքին մտիկ ըրին ու Տէրոջը ըսածին պէս ետ* դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
12:2412:24 так говорит Господь: не ходите и не начинайте войны с братьями вашими, сынами Израилевыми; возвратитесь каждый в дом свой, ибо от Меня это было. И послушались они слова Господня и пошли назад по слову Господню.
12:26 καὶ και and; even εἶπεν επω say; speak Ιεροβοαμ ιεροβοαμ in τῇ ο the καρδίᾳ καρδια heart αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am νῦν νυν now; present ἐπιστρέψει επιστρεφω turn around; return ἡ ο the βασιλεία βασιλεια realm; kingdom εἰς εις into; for οἶκον οικος home; household Δαυιδ δαβιδ Dabid; Thavith
12:24 כֹּ֣ה kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not תַעֲלוּ֩ ṯaʕᵃlˌû עלה ascend וְ wᵊ וְ and לֹא־ lō- לֹא not תִלָּ֨חֲמ֜וּן ṯillˌāḥᵃmˈûn לחם fight עִם־ ʕim- עִם with אֲחֵיכֶ֣ם ʔᵃḥêḵˈem אָח brother בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel שׁ֚וּבוּ ˈšûvû שׁוב return אִ֣ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to בֵיתֹ֔ו vêṯˈô בַּיִת house כִּ֧י kˈî כִּי that מֵ mē מִן from אִתִּ֛י ʔittˈî אֵת together with נִהְיָ֖ה nihyˌā היה be הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יִּשְׁמְעוּ֙ yyišmᵊʕˌû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֣ר dᵊvˈar דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּשֻׁ֥בוּ yyāšˌuvû שׁוב return לָ lā לְ to לֶ֖כֶת lˌeḵeṯ הלך walk כִּ ki כְּ as דְבַ֥ר ḏᵊvˌar דָּבָר word יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
12:24. haec dicit Dominus non ascendetis nec bellabitis contra fratres vestros filios Israhel revertatur vir in domum suam a me enim factum est verbum hoc audierunt sermonem Domini et reversi sunt de itinere sicut eis praeceperat DominusThus saith the Lord: You shall not go up, nor fight against your brethren, the children of Israel: let every man return to his house, for this thing is from me. They hearkened to the word of the Lord, and returned from their journey, as the Lord had commanded them.
24. Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is of me. So they hearkened unto the word of the LORD, and returned and went their way, according to the word of the LORD.
12:24. ‘Thus says the Lord: You shall not go up, and you shall not make war against your brothers, the sons of Israel. Let each man return to his own house. For this word came from me.’ ” And they listened to the word of the Lord, and they returned from the journey, as the Lord had instructed them.
12:24. Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.
Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD:

12:24 так говорит Господь: не ходите и не начинайте войны с братьями вашими, сынами Израилевыми; возвратитесь каждый в дом свой, ибо от Меня это было. И послушались они слова Господня и пошли назад по слову Господню.
12:26
καὶ και and; even
εἶπεν επω say; speak
Ιεροβοαμ ιεροβοαμ in
τῇ ο the
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
ἰδοὺ ιδου see!; here I am
νῦν νυν now; present
ἐπιστρέψει επιστρεφω turn around; return
ο the
βασιλεία βασιλεια realm; kingdom
εἰς εις into; for
οἶκον οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
12:24
כֹּ֣ה kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
לֹֽא־ lˈō- לֹא not
תַעֲלוּ֩ ṯaʕᵃlˌû עלה ascend
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִלָּ֨חֲמ֜וּן ṯillˌāḥᵃmˈûn לחם fight
עִם־ ʕim- עִם with
אֲחֵיכֶ֣ם ʔᵃḥêḵˈem אָח brother
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שׁ֚וּבוּ ˈšûvû שׁוב return
אִ֣ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
בֵיתֹ֔ו vêṯˈô בַּיִת house
כִּ֧י kˈî כִּי that
מֵ מִן from
אִתִּ֛י ʔittˈî אֵת together with
נִהְיָ֖ה nihyˌā היה be
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
יִּשְׁמְעוּ֙ yyišmᵊʕˌû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֣ר dᵊvˈar דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יָּשֻׁ֥בוּ yyāšˌuvû שׁוב return
לָ לְ to
לֶ֖כֶת lˌeḵeṯ הלך walk
כִּ ki כְּ as
דְבַ֥ר ḏᵊvˌar דָּבָר word
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
12:24. haec dicit Dominus non ascendetis nec bellabitis contra fratres vestros filios Israhel revertatur vir in domum suam a me enim factum est verbum hoc audierunt sermonem Domini et reversi sunt de itinere sicut eis praeceperat Dominus
Thus saith the Lord: You shall not go up, nor fight against your brethren, the children of Israel: let every man return to his house, for this thing is from me. They hearkened to the word of the Lord, and returned from their journey, as the Lord had commanded them.
12:24. ‘Thus says the Lord: You shall not go up, and you shall not make war against your brothers, the sons of Israel. Let each man return to his own house. For this word came from me.’ ” And they listened to the word of the Lord, and they returned from the journey, as the Lord had instructed them.
12:24. Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:24: For this thing is from me - That is, the separation of the ten tribes from the house of David.
They - returned to depart - This was great deference, both in Rehoboam and his officers, to relinquish, at the demand of the prophet, a war which they thought they had good grounds to undertake. The remnant of the people heard the Divine command gratefully, for the mass of mankind are averse from war. No nations would ever rise up against each other, were they not instigated to it or compelled by the rulers.
3 Kings (1 Kings) 12:27
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: Ye shall not go up: Num 14:42; Ch2 11:4, Ch2 25:7, Ch2 25:8, Ch2 28:9-13
for this thing: Kg1 12:15, Kg1 11:29-38; Hos 8:4
They hearkened: Ch2 25:10, Ch2 28:13-15
Geneva 1599
Thus saith the (k) LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.
(k) Who of his just judgment will punish the trespasser, and of his mercy spare the innocent people.
John Gill
Thus saith the Lord,.... A common preface the prophets used when they spoke in the name of the Lord:
ye shall not go up, nor fight against your brethren the children of Israel; and that because they were their brethren; though that is not the only reason, another follows:
return every man to his house, for this thing is from me; it was according to the will of God, as Josephus rightly says (o); it was by his ordination and appointment, though Jeroboam and the people sinned in the way and manner in which they brought it about; and therefore to fight against Israel, in order to regain the kingdom, would be fighting against God, and so to no purpose:
they hearkened therefore to the word of the Lord, and returned to depart according to the word of the Lord; they knew Shemaiah was a prophet of the Lord, and they believed the message he brought came from him, and therefore hearkened and were obedient to it; and with the consent of Rehoboam were disbanded, and returned to their habitations, being satisfied with, and submissive to, the will of God, both king and people.
(o) Ut supra. (Antiqu. l. 8. c. 8. sect. 3.)
John Wesley
From me - This event is from my counsel and providence, to punish Solomon's apostasy.
12:2512:25: Եւ շինեաց Յերոբովամ զՍիկիմ ՚ի լերինն Եփրեմայ՝ եւ բնակէր ՚ի նմա. եւ ել անտի եւ շինեաց զՓանուէլ։
25 Յերոբովամը Եփրեմի լերան վրայ կառուցեց Սիկիմը եւ այնտեղ էր բնակւում: Այնուհետեւ այնտեղից ելաւ ու շինեց Փանուէլը:
25 Յերոբովամ Եփրեմին լերանը վրայ Սիւքէմը շինեց ու հոն բնակեցաւ։ Անկէ ելաւ, Փանուէլը շինեց։
Եւ շինեաց Յերոբովամ զՍիկիմ ի լերինն Եփրեմայ եւ բնակէր ի նմա. եւ ել անտի եւ շինեաց զՓանուէլ:

12:25: Եւ շինեաց Յերոբովամ զՍիկիմ ՚ի լերինն Եփրեմայ՝ եւ բնակէր ՚ի նմա. եւ ել անտի եւ շինեաց զՓանուէլ։
25 Յերոբովամը Եփրեմի լերան վրայ կառուցեց Սիկիմը եւ այնտեղ էր բնակւում: Այնուհետեւ այնտեղից ելաւ ու շինեց Փանուէլը:
25 Յերոբովամ Եփրեմին լերանը վրայ Սիւքէմը շինեց ու հոն բնակեցաւ։ Անկէ ելաւ, Փանուէլը շինեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:2512:25 И обстроил Иеровоам Сихем на горе Ефремовой и поселился в нем; оттуда пошел и построил Пенуил.
12:27 ἐὰν εαν and if; unless ἀναβῇ αναβαινω step up; ascend ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ἀναφέρειν αναφερω bring up; carry up θυσίας θυσια immolation; sacrifice ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐπιστραφήσεται επιστρεφω turn around; return καρδία καρδια heart τοῦ ο the λαοῦ λαος populace; population πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even κύριον κυριος lord; master αὐτῶν αυτος he; him πρὸς προς to; toward Ροβοαμ ροβοαμ Rehoboam βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἀποκτενοῦσίν αποκτεινω kill με με me
12:25 וַ wa וְ and יִּ֨בֶן yyˌiven בנה build יָרָבְעָ֧ם yārovʕˈām יָרָבְעָם Jeroboam אֶת־ ʔeṯ- אֵת [object marker] שְׁכֶ֛ם šᵊḵˈem שְׁכֶם Shechem בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim וַ wa וְ and יֵּ֣שֶׁב yyˈēšev ישׁב sit בָּ֑הּ bˈāh בְּ in וַ wa וְ and יֵּצֵ֣א yyēṣˈē יצא go out מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there וַ wa וְ and יִּ֖בֶן yyˌiven בנה build אֶת־ ʔeṯ- אֵת [object marker] פְּנוּאֵֽל׃ pᵊnûʔˈēl פְּנוּאֵל [locality]
12:25. aedificavit autem Hieroboam Sychem in monte Ephraim et habitavit ibi et egressus inde aedificavit PhanuhelAnd Jeroboam built Sichem in mount Ephraim, and dwelt there, and going out from thence, he built Phanuel.
25. Then Jeroboam built Shechem in the hill country of Ephraim, and dwelt therein; and he went out from thence, and built Penuel.
12:25. Then Jeroboam built up Shechem, on mount Ephraim, and he lived there. And departing from there, he built up Penuel.
12:25. Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel.
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel:

12:25 И обстроил Иеровоам Сихем на горе Ефремовой и поселился в нем; оттуда пошел и построил Пенуил.
12:27
ἐὰν εαν and if; unless
ἀναβῇ αναβαινω step up; ascend
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
ἀναφέρειν αναφερω bring up; carry up
θυσίας θυσια immolation; sacrifice
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐπιστραφήσεται επιστρεφω turn around; return
καρδία καρδια heart
τοῦ ο the
λαοῦ λαος populace; population
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
κύριον κυριος lord; master
αὐτῶν αυτος he; him
πρὸς προς to; toward
Ροβοαμ ροβοαμ Rehoboam
βασιλέα βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἀποκτενοῦσίν αποκτεινω kill
με με me
12:25
וַ wa וְ and
יִּ֨בֶן yyˌiven בנה build
יָרָבְעָ֧ם yārovʕˈām יָרָבְעָם Jeroboam
אֶת־ ʔeṯ- אֵת [object marker]
שְׁכֶ֛ם šᵊḵˈem שְׁכֶם Shechem
בְּ bᵊ בְּ in
הַ֥ר hˌar הַר mountain
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
וַ wa וְ and
יֵּ֣שֶׁב yyˈēšev ישׁב sit
בָּ֑הּ bˈāh בְּ in
וַ wa וְ and
יֵּצֵ֣א yyēṣˈē יצא go out
מִ mi מִן from
שָּׁ֔ם ššˈām שָׁם there
וַ wa וְ and
יִּ֖בֶן yyˌiven בנה build
אֶת־ ʔeṯ- אֵת [object marker]
פְּנוּאֵֽל׃ pᵊnûʔˈēl פְּנוּאֵל [locality]
12:25. aedificavit autem Hieroboam Sychem in monte Ephraim et habitavit ibi et egressus inde aedificavit Phanuhel
And Jeroboam built Sichem in mount Ephraim, and dwelt there, and going out from thence, he built Phanuel.
12:25. Then Jeroboam built up Shechem, on mount Ephraim, and he lived there. And departing from there, he built up Penuel.
12:25. Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel.
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
25: Первым делом Иеровоама было внешнее укрепление своего государства: постройка и укрепление важнейших в каком-либо отношении городов Сихема и Пенуила. Оба города давно существовали - с патриархальных времен: Сихем известен из истории Авраама (Быт. XII:6), Иакова (Быт. XXXIII:18-XXXIV) и Иисуса Навина (Нав. XX:7; XXIV:1); сыном Гедеона Авимелехом он был разрушен (Суд. IX:45), но затем был восстановлен (ст. 1: данной главы), и Иеровоам должен был лишь укрепить и обстроить Сихем как столицу в начале своего царствования. Пенуиль, у LXXи слав. Φανουήλ. Фануил, встречается в истории патр. Иакова (Быт. XXXII:30. Onomast. 918), находился при потоке Иавоке в Заиорданье (сближается теперь с развалинами Эл-Маара). Гедеоном впоследствии был разрушен (Суд. VIII:9, 17). Иеровоам укрепляет его частью против нападений моавитян, частью от Иудейского царства. По предположению Stada (Gesch. I, 351), Иеровоам даже перенес резиденцию свою за Иордан в Пенуил по случаю разрушения Сихема при нашествии Сусакима (XIV:25).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jeroboam's Idolatry. B. C. 975.

25 Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. 26 And Jeroboam said in his heart, Now shall the kingdom return to the house of David: 27 If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. 28 Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. 29 And he set the one in Beth-el, and the other put he in Dan. 30 And this thing became a sin: for the people went to worship before the one, even unto Dan. 31 And he made a house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. 32 And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Beth-el, sacrificing unto the calves that he had made: and he placed in Beth-el the priests of the high places which he had made. 33 So he offered upon the altar which he had made in Beth-el the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.
We have here the beginning of the reign of Jeroboam. He built Shechem first and then Penuel--beautified and fortified them, and probably had a palace in each of them for himself (v. 25), the former in Ephraim, the latter in Gad, on the other side Jordan. This might be proper; but he formed another project for the establishing of his kingdom which was fatal to the interests of religion in it.
I. That which he designed was by some effectual means to secure those to himself who had now chosen him for their king, and to prevent their return to the house of David, v. 26, 27. It seems, 1. He was jealous of the people, afraid that, some time or other, they would kill him and go again to Rehoboam. Many that have been advanced in one tumult have been hurled down in another. Jeroboam could not put any confidence in the affections of his people, though now they seemed extremely fond of him; for what is got by wrong and usurpation cannot be enjoyed nor kept with any security or satisfaction. 2. He was distrustful of the promise of God, could not take his word that, if he would keep close to his duty, God would build him a sure house (ch. xi. 38); but he would contrive ways and means, and sinful ones too, for his own safety. A practical disbelief of God's all-sufficiency is at the bottom of all our treacherous departures from him.
II. The way he took to do this was by keeping the people from going up to Jerusalem to worship. That was the place God had chosen, to put his name there. Solomon's temple was there, which God had, in the sight of all Israel, and in the memory of many now living, taken solemn possession of in a cloud of glory. At the altar there the priest of the Lord attended, there all Israel were to keep the feasts, and thither they were to bring their sacrifices. Now,
1. Jeroboam apprehended that, if the people continued to do this, they would in time return to the house of David, allured by the magnificence both of the court and of the temple. If they cleave to their old religion, they will go back to their old king. We may suppose, if he had treated with Rehoboam for the safe conduct of himself and his people to and from Jerusalem at the times appointed for their solemn feasts, it would not have been denied him; therefore he fears not their being driven back by force, but their going back voluntarily to Rehoboam.
2. He therefore dissuaded them from going up to Jerusalem, pretending to consult their ease: "It is too much for you to go so far to worship God, v. 28. It is a heavy yoke, and it is time to shake it off; you have gone long enough to Jerusalem" (so some read it); "the temple, now that you are used to it, does not appear so glorious and sacred as it did at first" (sensible glories wither by degrees in men's estimation); "you have greed yourselves from other burdens, free yourselves from this: why should we now be tied to one place any more than in Samuel's time?"
3. He provided for the assistance of their devotion at home. Upon consultation with some of his politicians, he came to this resolve, to set up two golden calves, as tokens or signs of the divine presence, and persuade the people that they might as well stay at home and offer sacrifice to those as go to Jerusalem to worship before the ark: and some are so charitable as to think they were made to represent the mercy-seat and the cherubim over the ark; but more probably he adopted the idolatry of the Egyptians, in whose land he had sojourned for some time and who worshipped their god Apis under the similitude of a bull or calf. (1.) He would not be at the charge of building a golden temple, as Solomon had done; two golden calves are the most that he can afford. (2.) He intended, no doubt, by these to represent, or rather make present, not any false god, as Moloch or Chemosh, but the true God only, the God of Israel, the God that brought them up out of the land of Egypt, as he declares, v. 28. So that it was no violation of the first commandment, but the second. And he chose thus to engage the people's devotion because he knew there were many among them so in love with images that for the sake of the calves they would willingly quit God's temple, where all images were forbidden. (3.) He set up two, by degrees to break people off from the belief of the unity of the godhead, which would pave the way to the polytheism of the Pagans. He set up these two at Dan and Beth-el (one the utmost border of his country northward), the other southward, as if they were the guardians and protectors of the kingdom. Beth-el lay close to Judah. He set up one there, to tempt those of Rehoboam's subjects over to him who were inclined to image-worship, in lieu of those of his subjects that would continue to go to Jerusalem. He set up the other at Dan, for the convenience of those that lay most remote, and because Micah's images had been set up there, and great veneration paid to them for many ages, Judg. xviii. 30, 31. Beth-el signifies the house of God, which gave some colour to the superstition; but the prophet called it Beth-aven, the house of vanity, or iniquity.
4. The people complied with him herein, and were fond enough of the novelty: They went to worship before the one, even unto Dan (v. 30), to that at Dan first because it was first set up, or even to that at Dan, though it lay such a great way off. Those that thought it much to go to Jerusalem, to worship God according to his institution, made no difficulty of going twice as far, to Dan, to worship him according to their own inventions. Or they are said to go to one of the calves at Dan because Abijah, king of Judah, within twenty years, recovered Beth-el (2 Chron. xiii. 19), and it is likely removed the golden calf, or forbade the use of it, and then they had only that at Dan to go to. This became a sin; and a great sin it was, against the express letter of the second commandment. God had sometimes dispensed with the law concerning worshipping in one place, but never allowed the worship of him by images. Hereby they justified their fathers in making the calf at Horeb, though God had so fully shown his displeasure against them for it and threatened to visit for it in the day of visitation (Exod. xxxii. 34), so that it was as great a contempt of God's wrath as it was of his law; and thus they added sin to sin. Bishop Patrick quotes a saying of the Jews, That till Jeroboam's time the Israelites sucked but one calf, but from that time they sucked two.
5. Having set up the gods, he fitted up accommodations for them; and wherein he varied from the divine appointment we are here told, which intimates that in other things he imitated what was done in Judah (v. 32) as well as he could. See how one error multiplied into many. (1.) He made a house of high-places, or of altars, one temple at Dan, we may suppose, and another at Beth-el (v. 31), and in each many altars, probably complaining of it as an inconvenience that in the temple at Jerusalem there was but one. The multiplying of altars passed with some for a piece of devotion, but God, by the prophet, puts another construction upon it, Hos. viii. 11. Ephraim has made many altars to sin. (2.) He made priests of the lowest of the people; and the lowest of the people were good enough to be priests to his calves, and too good. He made priests from the extremest parts of the people, that is, some out of every corner of the country, whom he ordered to reside among their neighbours, to instruct them in his appointments and reconcile them to them. Thus were they dispersed as the Levites, but were not of the sons of Levi. But the priests of the high-laces, or altars, he ordered to reside in Beth-el, as the priests at Jerusalem (v. 32), to attend the public service. (3.) The feast of tabernacles, which God had appointed on the fifteenth day of the seventh month, he adjourned to the fifteenth day of the eighth month (v. 32), the month which he devised of his own heart, to show his power in ecclesiastical matters, v. 33. The passover and pentecost he observed in their proper season, or did not observe them at all, or with little solemnity in comparison with this. (4.) He himself assuming a power to make priests, no marvel if he undertook to do the priests' work with his own hands: He offered upon the altar. This is twice mentioned (v. 32, 33), as also that he burnt incense. This was connived at in him because it was of a piece with the rest of his irregularities; but in king Uzziah it was immediately punished with the plague of leprosy. He did it himself, to make himself look great among the people and to get the reputation of a devout man, also to grace the solemnity of his new festival, with which, it is likely, at this time he joined the feast of the dedication of his altar. And thus, [1.] Jeroboam sinned himself, yet perhaps excused himself to the world and his own conscience with this, that he did not do so ill as Solomon did, who worshipped other gods. [2.] He made Israel to sin, drew them off from the worship of God and entailed idolatry upon their seed. And hereby they were punished for deserting the thrones of the house of David. The learned Mr. Whiston, in his chronology, for the adjusting of the annals of the two kingdoms of Judah and Israel, supposes that Jeroboam changed the calculation of the year and made it to contain but eleven months, and that by those years the reigns of the kings of Israel are measured till Jehu's revolution and no longer, so that during this interval eleven years of the annals of Judah answer to twelve in those of Israel.
Albert Barnes: Notes on the Bible - 1834
12:25: Built Shechem - In the sense of "enlarged and fortified." See Dan 4:30. The first intention of Jeroboam seems to have been to make Shechem his capital, and therefore he immediately set about its fortification. So also he seems to have fortified Penuel for the better security of his Trans-Jordanic possessions (marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: built: Kg1 9:15, Kg1 9:17, Kg1 9:18, Kg1 15:17, Kg1 16:24; Ch2 11:5-12
Shechem: Kg1 12:1; Jdg 9:1, Jdg 9:45-49
Penuel: Gen 32:30, Gen 32:31; Jdg 8:8, Jdg 8:17
Carl Friedrich Keil and Franz Delitzsch

Founding of the Kingdom of Israel. - 3Kings 12:25. When Jeroboam had become king, it was his first care to give a firmer basis to his sovereignty by the fortification of Sichem and Pnuel. בּנח, to build, is used here in the sense of fortifying, because both cities had stood for a long time, and nothing is known of their having been destroyed under either Solomon or David, although the tower of Sichem had been burnt down by Abimelech (Judg 9:49), and the tower of Pnuel had been destroyed by Gideon (Judg 8:17). Sichem, a place well known from the time of Abraham downwards (Gen 12:6), was situated upon the mountains of Ephraim, between Mount Gerizim and Mount Ebal, and still exists under the name of Nabulus or Nabls, a name corrupted from Flavia Neapolis. Jeroboam dwelt therein, i.e., he chose it at first as his residence, though he afterwards resided in Thirza (see 3Kings 14:17). Pnuel was situated, according to Gen 32:31, on the other side of the Jordan, on the northern bank of the Jabbok (not the southern side, as Thenius supposes); and judging from Gen 32:22. and Judg 8:8., it was on the caravan road, which led through Gilead to Damascus, and thence past Palmyra and along the Euphrates to Mesopotamia. It was probably on account of its situation that Jeroboam fortified it, to defend his sovereignty over Gilead against hostile attacks from the north-east and east.
3Kings 12:26-27
In order also to give internal strength to his kingdom, Jeroboam resolved to provide for his subjects a substitute for the sacrificial worship in the temple by establishing new sacra, and thus to take away all occasion for making festal journeys to Jerusalem, from which he apprehended, and that probably not without reason, a return of the people to the house of David and consequently further danger for his own life. "If this people go up to perform sacrifice in the house of Jehovah at Jerusalem, their heart will turn to their lord, king Rehoboam," etc.
3Kings 12:28-29
He therefore consulted, sc., with his counsellors, or the heads of the nation, who had helped him to the throne, and made two calves of gold. זהב עגלי are young oxen, not of pure gold however, or cast in brass and gilded, but in all probability like the golden calf which Aaron had cast for the people at Sinai, made of a kernel of wood, which was then covered with gold plate (see the Comm. on Ex 32:4). That Jeroboam had in his mind not merely the Egyptian Apis-worship generally, but more especially the image-worship which Aaron introduced for the people at Sinai, is evident from the words borrowed from Ex 32:4, with which he studiously endeavoured to recommend his new form of worship to the people: "Behold, this is thy God, O Israel, who brought thee up out of the land of Egypt." רב־לכם מעלות, it is too much for you to go to Jerusalem; not "let your going suffice," because מן is not to be taken in a partitive sense here, as it is in Ex 9:28 and Ezek 44:6. What Jeroboam meant to say by the words, "Behold thy God," etc., was, "this is no new religion, but this was the form of worship which our fathers used in the desert, with Aaron himself leading the way" (Seb. Schmidt). And whilst the verbal allusion to that event at Sinai plainly shows that this worship was not actual idolatry, i.e., was not a worship of Egyptian idols, from which it is constantly distinguished in our books as well as in Hosea and Amos, but that Jehovah was worshipped under the image of the calves or young oxen; the choice of the places in which the golden calves were set up also shows that Jeroboam desired to adhere as closely as possible to ancient traditions. He did not select his own place of residence, but Bethel and Dan. Bethel, on the southern border of his kingdom, which properly belonged to the tribe of Benjamin (Josh 18:13 and Josh 18:22), the present Beitin, had already been consecrated as a divine seat by the vision of Jehovah which the patriarch Jacob received there in a dream (Gen 28:11, Gen 28:19), and Jacob gave it the name of Bethel, house of God, and afterwards built an altar there to the Lord (Gen 35:7). And Jeroboam may easily have fancied, and have tried to persuade others, that Jehovah would reveal Himself to the descendants of Jacob in this sacred place just as well as He had done to their forefather. - Dan, in the northern part of the kingdom, on the one source of the Jordan, formerly called Laish (Judg 18:26.), was also consecrated as a place of worship by the image-worship established there by the Danites, at which even a grandson of Moses had officiated; and regard may also have been had to the convenience of the people, namely, that the tribes living in the north would not have to go a long distance to perform their worship.
3Kings 12:30-31
But this institution became a sin to Jeroboam, because it violated the fundamental law of the Old Testament religion, since this not only prohibited all worship of Jehovah under images and symbols (Ex 20:4), but had not even left the choice of the place of worship to the people themselves (Deut 12:5.). "And the people went before the one to Dan." The expression "to Dan" can only be suitably explained by connecting it with העם: the people even to Dan, i.e., the people throughout the whole kingdom even to Dan. The southern boundary as the terminus a quo is not mentioned; not because it was for a long time in dispute, but because it was already given in the allusion to Bethel. האחד is neither the golden calf at Dan nor (as I formerly thought) that at Bethel, but is to be interpreted according to the receding את־האחד ואת־האחד: one of the two, or actually both the one and the other (Thenius). The sin of which Jeroboam was guilty consisted in the fact that he no longer allowed the people to go to the house of the Lord in Jerusalem, but induced or compelled them to worship Jehovah before one or the other of the calves which he had set up, or _(as it is expressed in 3Kings 12:31) made a house of high places, בּמות בּית (see at 3Kings 3:2), instead of the house of God, which the Lord had sanctified as the place of worship by filling it with His gracious presence. The singular בּית ב may be accounted for from the antithesis to יהוה בּית, upon which it rests. There was no necessity to say expressly that there was a house of high places at Bethel and Dan, i.e., in two places, because it followed as a matter of course that the golden calves could not stand in the open air, but were placed in a temple, by which the sacrificial altar stood. These places of worship were houses of high places, Bamoth, because the ark of the covenant was wanting, and therewith the gracious presence of God, the Shechinah, for which no symbol invented by men could be a substitute. Moreover Jeroboam made "priests from the mass of the people, who were not of the sons of Levi." העם מקצות, i.e., not of the poorest of the people (Luther and others), but from the last of the people onwards, that is to say, from the whole of the people any one without distinction even to the very last, instead of the priests chosen by God out of the tribe of Levi. For this meaning of מקצות see Gen 19:4 and Ezek 33:2, also Lud. de Dieu on this passage. This innovation on the part of Jeroboam appears very surprising, if we consider how the Ephraimite Micah (Judg 17:10.) rejoiced that he had obtained a Levite to act as priest for his image-worship, and can only be explained from the fact that the Levites did not consent to act as priests in the worship before the golden calves, but set their faces against it, and therefore, as is stated in 2Chron 11:13-14, were obliged to leave their district towns and possessions and emigrate into the kingdom of Judah.
3Kings 12:32-33
Jeroboam also transferred to the eighth month the feast which ought to have been kept in the seventh month (the feast of tabernacles, Lev 23:34.). The pretext for this arbitrary alteration of the law, which repeatedly describes the seventh month as the month appointed by the Lord (Lev 23:34, Lev 23:39, Lev 23:41), he may have found in the fact that in the northern portion of the kingdom the corn ripened a month later than in the more southern Judah (see my Bibl. Archol. ii. 118, Anm. 3, and 119, Anm. 2), since this feast of the ingathering of the produce of the threshing-floor and wine-press (Ex 23:16; Lev 23:39; Deut 16:13) was a feast of thanksgiving for the gathering in of all the fruits of the ground. But the true reason was to be found in his intention to make the separation in a religious point of view as complete as possible, although Jeroboam retained the day of the month, the fifteenth, for the sake of the weak who took offence at his innovations. For we may see very clearly that many beside the Levites were very discontented with these illegal institutions, from the notice in 2Chron 11:16, that out of all the tribes those who were devoted to the Lord from the heart went to Jerusalem to sacrifice to the God of the fathers there. "And he sacrificed upon the altar." This clause is connected with the preceding one, in the sense of: he instituted the feast and offered sacrifices thereat. In 3Kings 12:32 (from עשׂה כּן onwards) and 3Kings 12:33, what has already been related concerning Jeroboam's religious institutions is brought to a close by a comprehensive repetition of the leading points. "Thus did he in Bethel, (namely) to offer sacrifice to the calves; and there he appointed the priests of the high places which he had made, and offered sacrifice upon the altar which he had made at Bethel, on the fifteenth day in the eighth month, which he himself had devised, and so made a feast for the children of Israel and sacrificed upon the altar to turn." מלּבד signifies seorsum, by himself alone, i.e., in this connection, i.q. "from his own heart." The Keri מלּבּו is therefore a correct explanation as to the fact; but it is a needless correction from Neh 6:8. The last clause, להקטיר...ויּעל, leads on to what follows, and it would be more correct to take it in connection with 3Kings 13:1 and render it thus: and when he was offering sacrifice upon the altar to burn, behold there came a man of God, etc. Thenius has rendered ויּעל incorrectly, and he stood at the altar. This thought would have been expressed by הם על ויּעמוד, as in 3Kings 13:1. By הקטיר we are not to understand the burning or offering of incense, but the burning of the sacrificial portions of the flesh upon the altar, as in Lev 1:9, Lev 1:13, Lev 1:17, etc.
John Gill
Then Jeroboam built Shechem in Mount Ephraim, and dwelt therein,.... Not that this city had lain in ruins from the times of Abimelech, Judg 9:45 for then it would not have been a proper place for the convention of the people, 3Kings 12:1 but he repaired the walls of it, and fortified it, and built a palace in it for his residence:
and went out from thence, and built Penuel; a place on the other side Jordan, the tower of which was beaten down by Gideon, Judg 8:17 and might be now rebuilt, or at least the city was repaired by him, and anew fortified, perhaps for the better security of his dominions on that side Jordan; though Fortunatus Scacchus (p) is of opinion that this was an altar, the same as at Carmel, 3Kings 18:30, which Jeroboam built, and called by this name in testimony of the common religion of the Israelites and Jews.
(p) Elaeochrism. Myrothec. l. 2. c. 58. col. 593.
John Wesley
Shechem - He repaired, and enlarged, and fortified it; for it had been ruined long since, Judg 9:45. He might chuse it as a place both auspicious, because here the foundation of his monarchy was laid; and commodious, as being near the frontiers of his kingdom. Penuel - A place beyond Jordan; to secure that part of his dominions.
Robert Jamieson, A. R. Fausset and David Brown
Jeroboam built Shechem--destroyed by Abimelech (Jdg. 9:1-49). It was rebuilt, and perhaps fortified, by Jeroboam, as a royal residence.
built Penuel--a ruined city with a tower (Judg 8:9), east of Jordan, on the north bank of the Jabbok. It was an object of importance to restore this fortress (as it lay on the caravan road from Gilead to Damascus and Palmyra) and to secure his frontier on that quarter.
12:2612:26: Եւ ասէ Յերոբովամ ՚ի սրտի իւրում. Ահա արդ դառնայցէ թագաւորութիւնս իմ ՚ի տունն Դաւթի,
26 Յերոբովամն ասաց իր մտքում. «Իմ թագաւորութիւնը նորից կը վերադառնայ Դաւթի տուն,
26 Յերոբովամ իր սրտին մէջ ըսաւ. «Հիմա թագաւորութիւնը Դաւիթին տանը պիտի դառնայ։
Եւ ասէ Յերոբովամ ի սրտի իւրում. Ահա արդ դառնայցէ [317]թագաւորութիւնս իմ`` ի տունն Դաւթի:

12:26: Եւ ասէ Յերոբովամ ՚ի սրտի իւրում. Ահա արդ դառնայցէ թագաւորութիւնս իմ ՚ի տունն Դաւթի,
26 Յերոբովամն ասաց իր մտքում. «Իմ թագաւորութիւնը նորից կը վերադառնայ Դաւթի տուն,
26 Յերոբովամ իր սրտին մէջ ըսաւ. «Հիմա թագաւորութիւնը Դաւիթին տանը պիտի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2612:26 И говорил Иеровоам в сердце своем: царство может опять перейти к дому Давидову;
12:28 καὶ και and; even ἐβουλεύσατο βουλευω intend; deliberate ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἐποίησεν ποιεω do; make δύο δυο two δαμάλεις δαμαλις heifer χρυσᾶς χρυσεος of gold; golden καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward τὸν ο the λαόν λαος populace; population ἱκανούσθω ικανοω make adequate; sufficient ὑμῖν υμιν you ἀναβαίνειν αναβαινω step up; ascend εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem ἰδοὺ ιδου see!; here I am θεοί θεος God σου σου of you; your Ισραηλ ισραηλ.1 Israel οἱ ο the ἀναγαγόντες αναγω lead up; head up σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
12:26 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam בְּ bᵊ בְּ in לִבֹּ֑ו libbˈô לֵב heart עַתָּ֛ה ʕattˈā עַתָּה now תָּשׁ֥וּב tāšˌûv שׁוב return הַ ha הַ the מַּמְלָכָ֖ה mmamlāḵˌā מַמְלָכָה kingdom לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house דָּוִֽד׃ dāwˈiḏ דָּוִד David
12:26. dixitque Hieroboam in corde suo nunc revertetur regnum ad domum DavidAnd Jeroboam said in his heart: Now shall the kingdom return to the house of David,
26. And Jeroboam said in his heart, Now shall the kingdom return to the house of David:
12:26. And Jeroboam said in his heart: “Now the kingdom will return to the house of David,
12:26. And Jeroboam said in his heart, Now shall the kingdom return to the house of David:
And Jeroboam said in his heart, Now shall the kingdom return to the house of David:

12:26 И говорил Иеровоам в сердце своем: царство может опять перейти к дому Давидову;
12:28
καὶ και and; even
ἐβουλεύσατο βουλευω intend; deliberate
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
ἐποίησεν ποιεω do; make
δύο δυο two
δαμάλεις δαμαλις heifer
χρυσᾶς χρυσεος of gold; golden
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
ἱκανούσθω ικανοω make adequate; sufficient
ὑμῖν υμιν you
ἀναβαίνειν αναβαινω step up; ascend
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ἰδοὺ ιδου see!; here I am
θεοί θεος God
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
οἱ ο the
ἀναγαγόντες αναγω lead up; head up
σε σε.1 you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
12:26
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
בְּ bᵊ בְּ in
לִבֹּ֑ו libbˈô לֵב heart
עַתָּ֛ה ʕattˈā עַתָּה now
תָּשׁ֥וּב tāšˌûv שׁוב return
הַ ha הַ the
מַּמְלָכָ֖ה mmamlāḵˌā מַמְלָכָה kingdom
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
דָּוִֽד׃ dāwˈiḏ דָּוִד David
12:26. dixitque Hieroboam in corde suo nunc revertetur regnum ad domum David
And Jeroboam said in his heart: Now shall the kingdom return to the house of David,
12:26. And Jeroboam said in his heart: “Now the kingdom will return to the house of David,
12:26. And Jeroboam said in his heart, Now shall the kingdom return to the house of David:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Иеровоам чувствует опасность для своего царства и с другой стороны - со стороны интимной религиозной связи израильтян с Иерусалимом и храмом: разделением царства на два разорвана была лишь династическая связь между обоими царствами, но религиозное тяготение Израиля к храму Соломонову оставалось во всей силе, выражаясь в частых посещениях израильтянами Иерусалимского храма для жертвоприношений (ст. 27, 2: Пар. XI:16). Это, по справедливому опасению Иеровоама, могло со временем привести к слиянию обоих царств, и, конечно, под скипетром потомка Давидова - Ровоама. И вот, для предотвращения этого нежелательного для Иеровоам исхода, он углубляет образовавшееся разделение единоплеменного народа религиозным расколом между двумя царствами - введением нового богослужебного культа для своего, Израильского, царства. "Так благодарит он Бога, давшего ему царство! Так верует Богу, обещавшему сохранить оное!" (Филарет, с. 233, прим.) .
Albert Barnes: Notes on the Bible - 1834
12:26: Jeroboam's fear was lest a reaction should set in, and a desire for reunion manifest itself. He was not a man content to remain quiet, trusting simply to the promise made him Kg1 11:38. Hence, he gave way to the temptation of helping forward the plans of Providence by the crooked devices of a merely human policy. His measures, like all measures which involve a dereliction of principle, brought certain evils in their train, and drew down divine judgment on himself. But they fully secured the object at which he aimed. They pRev_ented all healing of the breach between the two kingdoms. They made the separation final. They produced the result that not only no reunion took place, but no symptoms of an inclination to reunite ever manifested themselves during the whole period of the double kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: said in his heart: Psa 14:1; Mar 2:6-8; Luk 7:39
Now shall: Kg1 11:38; Sa1 27:1; Ch2 20:20; Isa 7:9; Jer 38:18-21; Joh 11:47-50; Joh 12:10, Joh 12:11, Joh 12:19; Act 4:16, Act 4:17
John Gill
And Jeroboam said in his heart, As he was musing about the state of his kingdom and the affairs of it:
now shall the kingdom return to the house of David; such were his fears, unless some method could be taken to prevent it, particularly with respect to religion, which was what his thoughts were employed about.
John Wesley
Said, &c. - Reasoned within himself. The phrase discovers the fountain of his error, that he did not consult with God, who had given him the kingdom; as in all reason, and justice, and gratitude he should have done: nor believed God's promise, 3Kings 11:38, but his own carnal policy.
Robert Jamieson, A. R. Fausset and David Brown
Jeroboam said in his heart, Now shall the kingdom return to the house of David--Having received the kingdom from God, he should have relied on the divine protection. But he did not. With a view to withdraw the people from the temple and destroy the sacred associations connected with Jerusalem, he made serious and unwarranted innovations on the religious observances of the country, on pretext of saving the people the trouble and expense of a distant journey. First, he erected two golden calves--the young bulls, Apis and Mnevis, as symbols (in the Egyptian fashion) of the true God, and the nearest, according to his fancy, to the figures of the cherubim. The one was placed at Dan, in the northern part of his kingdom; the other at Beth-el, the southern extremity, in sight of Jerusalem, and in which place he probably thought God was as likely to manifest Himself as at Jerusalem (Gen. 32:1-32; 4Kings 2:2). The latter place was the most frequented--for the words (3Kings 12:30) should be rendered, "the people even to Dan went to worship before the one" (Jer 48:13; Amos 4:4-5; Amos 5:5; Hos 5:8; Hos 10:8). The innovation was a sin because it was setting up the worship of God by symbols and images and departing from the place where He had chosen to put His name. Secondly, he changed the feast of tabernacles from the fifteenth of the seventh to the fifteenth of the eighth month. The ostensible reason might be, that the ingathering or harvest was later in the northern parts of the kingdom; but the real reason was to eradicate the old association with this, the most welcome and joyous festival of the year.
12:2712:27: եթէ ելանիցէ ժողովուրդս զոհել զոհս ՚ի տան Տեառն յԵրուսաղէմ. եւ դառնայցէ սիրտ ժողովրդեանս այսորիկ առ Տէր, եւ առ տէ՛ր իւրեանց Ռոբովամ արքայ Յուդայ. եւ սպանանիցեն զիս, եւ դառնայցեն առ Ռոբովամ արքայ Յուդայ։
27 եթէ այս մարդիկ գնան ու զոհ մատուցեն Երուսաղէմում, Տիրոջ տանը: Այն ժամանակ այս մարդկանց միտքը կը հակուի դէպի Տէրն ու իրենց տէրը՝ Յուդայի երկրի արքայ Ռոբովամը, ինձ կը սպանեն ու կ’անցնեն Յուդայի երկրի արքայ Ռոբովամի կողմը»:
27 Եթէ այս ժողովուրդը Երուսաղէմ Տէրոջը տունը ելլէ զոհ ընելու համար, այն ատեն այս ժողովուրդին սիրտը իրենց տիրոջը՝ Յուդայի Ռոբովամ թագաւորին՝ պիտի դառնայ եւ զիս պիտի մեռցնեն ու Յուդայի Ռոբովամ թագաւորին պիտի դառնան»։
Եթէ ելանիցէ ժողովուրդս զոհել զոհս ի տան Տեառն յԵրուսաղէմ, եւ դառնայցէ սիրտ ժողովրդեանս այսորիկ առ [318]Տէր, եւ առ`` տէր իւրեանց Ռոբովամ արքայ Յուդայ, եւ սպանանիցեն զիս եւ դառնայցեն առ Ռոբովամ արքայ Յուդայ:

12:27: եթէ ելանիցէ ժողովուրդս զոհել զոհս ՚ի տան Տեառն յԵրուսաղէմ. եւ դառնայցէ սիրտ ժողովրդեանս այսորիկ առ Տէր, եւ առ տէ՛ր իւրեանց Ռոբովամ արքայ Յուդայ. եւ սպանանիցեն զիս, եւ դառնայցեն առ Ռոբովամ արքայ Յուդայ։
27 եթէ այս մարդիկ գնան ու զոհ մատուցեն Երուսաղէմում, Տիրոջ տանը: Այն ժամանակ այս մարդկանց միտքը կը հակուի դէպի Տէրն ու իրենց տէրը՝ Յուդայի երկրի արքայ Ռոբովամը, ինձ կը սպանեն ու կ’անցնեն Յուդայի երկրի արքայ Ռոբովամի կողմը»:
27 Եթէ այս ժողովուրդը Երուսաղէմ Տէրոջը տունը ելլէ զոհ ընելու համար, այն ատեն այս ժողովուրդին սիրտը իրենց տիրոջը՝ Յուդայի Ռոբովամ թագաւորին՝ պիտի դառնայ եւ զիս պիտի մեռցնեն ու Յուդայի Ռոբովամ թագաւորին պիտի դառնան»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2712:27 если народ сей будет ходить в Иерусалим для жертвоприношения в доме Господнем, то сердце народа сего обратится к государю своему, к Ровоаму, царю Иудейскому, и убьют они меня и возвратятся к Ровоаму, царю Иудейскому.
12:29 καὶ και and; even ἔθετο τιθημι put; make τὴν ο the μίαν εις.1 one; unit ἐν εν in Βαιθηλ βαιθηλ and; even τὴν ο the μίαν εις.1 one; unit ἔδωκεν διδωμι give; deposit ἐν εν in Δαν δαν Dan; Than
12:27 אִֽם־ ʔˈim- אִם if יַעֲלֶ֣ה׀ yaʕᵃlˈeh עלה ascend הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֗ה zzˈeh זֶה this לַ la לְ to עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make זְבָחִ֤ים zᵊvāḥˈîm זֶבַח sacrifice בְּ bᵊ בְּ in בֵית־ vêṯ- בַּיִת house יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בִּ bi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ֠ wᵊ וְ and שָׁב šˌāv שׁוב return לֵ֣ב lˈēv לֵב heart הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֶל־ ʔel- אֶל to אֲדֹ֣נֵיהֶ֔ם ʔᵃḏˈōnêhˈem אָדֹון lord אֶל־ ʔel- אֶל to רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and הֲרָגֻ֕נִי hᵃrāḡˈunî הרג kill וְ wᵊ וְ and שָׁ֖בוּ šˌāvû שׁוב return אֶל־ ʔel- אֶל to רְחַבְעָ֥ם rᵊḥavʕˌām רְחַבְעָם Rehoboam מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
12:27. si ascenderit populus iste ut faciat sacrificia in domo Domini in Hierusalem et convertetur cor populi huius ad dominum suum Roboam regem Iuda interficientque me et revertentur ad eumIf this people go up to offer sacrifices in the house of the Lord at Jerusalem: and the heart of this people will turn to their lord Roboam, the king of Juda, and they will kill me, and return to him.
27. if this people go up to offer sacrifices in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah; and they shall kill me, and return to Rehoboam king of Judah.
12:27. if this people ascend to offer sacrifices in the house of the Lord at Jerusalem. And the heart of this people will be converted to their lord Rehoboam, the king of Judah, and they will put me to death, and return to him.”
12:27. If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, [even] unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.
If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, [even] unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah:

12:27 если народ сей будет ходить в Иерусалим для жертвоприношения в доме Господнем, то сердце народа сего обратится к государю своему, к Ровоаму, царю Иудейскому, и убьют они меня и возвратятся к Ровоаму, царю Иудейскому.
12:29
καὶ και and; even
ἔθετο τιθημι put; make
τὴν ο the
μίαν εις.1 one; unit
ἐν εν in
Βαιθηλ βαιθηλ and; even
τὴν ο the
μίαν εις.1 one; unit
ἔδωκεν διδωμι give; deposit
ἐν εν in
Δαν δαν Dan; Than
12:27
אִֽם־ ʔˈim- אִם if
יַעֲלֶ֣ה׀ yaʕᵃlˈeh עלה ascend
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
לַ la לְ to
עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make
זְבָחִ֤ים zᵊvāḥˈîm זֶבַח sacrifice
בְּ bᵊ בְּ in
בֵית־ vêṯ- בַּיִת house
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בִּ bi בְּ in
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ֠ wᵊ וְ and
שָׁב šˌāv שׁוב return
לֵ֣ב lˈēv לֵב heart
הָ הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֶל־ ʔel- אֶל to
אֲדֹ֣נֵיהֶ֔ם ʔᵃḏˈōnêhˈem אָדֹון lord
אֶל־ ʔel- אֶל to
רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
הֲרָגֻ֕נִי hᵃrāḡˈunî הרג kill
וְ wᵊ וְ and
שָׁ֖בוּ šˌāvû שׁוב return
אֶל־ ʔel- אֶל to
רְחַבְעָ֥ם rᵊḥavʕˌām רְחַבְעָם Rehoboam
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
12:27. si ascenderit populus iste ut faciat sacrificia in domo Domini in Hierusalem et convertetur cor populi huius ad dominum suum Roboam regem Iuda interficientque me et revertentur ad eum
If this people go up to offer sacrifices in the house of the Lord at Jerusalem: and the heart of this people will turn to their lord Roboam, the king of Juda, and they will kill me, and return to him.
12:27. if this people ascend to offer sacrifices in the house of the Lord at Jerusalem. And the heart of this people will be converted to their lord Rehoboam, the king of Judah, and they will put me to death, and return to him.”
12:27. If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, [even] unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:27: And they shall kill me - He found he had little cause to trust this fickle people; though they had declared for him it was more from caprice, desire of change, and novelty, than from any regular and praiseworthy principle.
3 Kings (1 Kings) 12:28
Albert Barnes: Notes on the Bible - 1834
12:27: Kill me - In case his subjects desired a reconciliation with Rehoboam, Jeroboam's death would at once facilitate the re-establishment of a single kingdom, and obtain favor with the legitimate monarch. (Compare Sa2 4:7.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: go up: Kg1 8:29, Kg1 8:30, Kg1 8:44, Kg1 11:32; Deu 12:5-7, Deu 12:14, Deu 16:2, Deu 16:6
and they shall: Gen 12:12, Gen 12:13, Gen 26:7; Pro 29:25; Co1 1:19, Co1 1:20
Geneva 1599
If this people go up to do sacrifice in the house of the LORD (l) at Jerusalem, then shall the heart of this people turn again unto their lord, [even] unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.
(l) He feared least his people should have by this means been enticed to rebel against him.
John Gill
If this people go up to do sacrifice in the house of the Lord at Jerusalem,.... In the temple there, three times in the year, which all the males were obliged to, besides other times, when they had occasion to offer sacrifice, which they might do nowhere else:
then shall the heart of this people turn again unto their Lord, even unto Rehoboam king of Judah; being drawn by the magnificence of the temple, the beauty and order of worship in it, the holiness of the place, and the grandeur of the royal court, and the persuasions of the priests and prophets of the Lord, both to keep to the service of the Lord, and to obey their lawful sovereign; and besides, they might be in fear they should be taken up and punished as traitors, and therefore would choose to submit to Rehoboam, that they might have the liberty of sacrificing without fear; Jeroboam seems conscious himself that Rehoboam was their liege lord and lawful king:
and they shall kill me, and go again to Rehoboam king of Judah; his fears ran so high, that he should not only lose his kingdom, but his life, unless some step was taken to make an alteration in religious worship.
John Wesley
Will turn - Which in itself might seem a prudent conjecture; for this would give Rehoboam, and the priests, and Levites, the sure and faithful friends of David's house, many opportunities of alienating their minds from him, and reducing them to their former allegiance. But considering God's providence, by which the hearts of all men, and the affairs of all kingdoms are governed, and of which he had lately seen so eminent an instance; it was a foolish, as well as wicked course.
12:2812:28: Եւ խորհեցաւ արքայ, եւ չոգաւ արար երկուս երինջս ոսկիս. եւ ասէ ցժողովուրդն. Շա՛տ լիցի ձեզ ելանել յԵրուսաղէմ. ահա աստուածք քո Իսրայէլ՝ որ հանին զքեզ յերկրէն Եգիպտացւոց[3602]։ [3602] Ոմանք. Եւ չոգաւ արար երինջս երկուս ոսկիս։
28 Արքան խորհեց ու երկու ոսկէ հորթ պատրաստելով՝ ասաց ժողովրդին. «Բաւական է մինչեւ Երուսաղէմ գնաք: Ահա քո աստուածները, ո՜վ Իսրայէլ, որոնք քեզ դուրս բերեցին Եգիպտացիների երկրից»:
28 Թագաւորը խորհուրդ ըրաւ ու երկու հատ ոսկիէ հորթ շինեց ու անոնց ըսաւ. «Ասկէ յետոյ Երուսաղէմ պէտք չէ ելլէք*, ո՛վ Իսրայէլ, ահա քու աստուածներդ՝ որոնք քեզ Եգիպտոսէն հանեցին»։
Եւ խորհեցաւ արքայ, եւ չոգաւ արար երկուս երինջս ոսկիս, եւ ասէ ցժողովուրդն. Շատ լիցի ձեզ ելանել յԵրուսաղէմ. ահա աստուածք քո, Իսրայէլ, որ հանին զքեզ յերկրէն Եգիպտացւոց:

12:28: Եւ խորհեցաւ արքայ, եւ չոգաւ արար երկուս երինջս ոսկիս. եւ ասէ ցժողովուրդն. Շա՛տ լիցի ձեզ ելանել յԵրուսաղէմ. ահա աստուածք քո Իսրայէլ՝ որ հանին զքեզ յերկրէն Եգիպտացւոց[3602]։
[3602] Ոմանք. Եւ չոգաւ արար երինջս երկուս ոսկիս։
28 Արքան խորհեց ու երկու ոսկէ հորթ պատրաստելով՝ ասաց ժողովրդին. «Բաւական է մինչեւ Երուսաղէմ գնաք: Ահա քո աստուածները, ո՜վ Իսրայէլ, որոնք քեզ դուրս բերեցին Եգիպտացիների երկրից»:
28 Թագաւորը խորհուրդ ըրաւ ու երկու հատ ոսկիէ հորթ շինեց ու անոնց ըսաւ. «Ասկէ յետոյ Երուսաղէմ պէտք չէ ելլէք*, ո՛վ Իսրայէլ, ահա քու աստուածներդ՝ որոնք քեզ Եգիպտոսէն հանեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2812:28 И посоветовавшись царь сделал двух золотых тельцов и сказал [народу]: не нужно вам ходить в Иерусалим; вот боги твои, Израиль, которые вывели тебя из земли Египетской.
12:30 καὶ και and; even ἐγένετο γινομαι happen; become ὁ ο the λόγος λογος word; log οὗτος ουτος this; he εἰς εις into; for ἁμαρτίαν αμαρτια sin; fault καὶ και and; even ἐπορεύετο πορευομαι travel; go ὁ ο the λαὸς λαος populace; population πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τῆς ο the μιᾶς εις.1 one; unit ἕως εως till; until Δαν δαν Dan; Than
12:28 וַ wa וְ and יִּוָּעַ֣ץ yyiwwāʕˈaṣ יעץ advise הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יַּ֕עַשׂ yyˈaʕaś עשׂה make שְׁנֵ֖י šᵊnˌê שְׁנַיִם two עֶגְלֵ֣י ʕeḡlˈê עֵגֶל bull זָהָ֑ב zāhˈāv זָהָב gold וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to רַב־ rav- רַב much לָכֶם֙ lāḵˌem לְ to מֵ mē מִן from עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem הִנֵּ֤ה hinnˈē הִנֵּה behold אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶעֱל֖וּךָ heʕᵉlˌûḵā עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
12:28. et excogitato consilio fecit duos vitulos aureos et dixit eis nolite ultra ascendere Hierusalem ecce dii tui Israhel qui eduxerunt te de terra AegyptiAnd finding out a device, he made two golden calves, and said to them: Go ye up no more to Jerusalem: Behold thy gods, O Israel, who brought thee out of the land of Egypt.
28. Whereupon the king took counsel, and made two calves of gold; and he said unto them, It is too much for you to go up to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt.
12:28. And devising a plan, he made two golden calves. And he said to them: “No longer choose to ascend to Jerusalem. Behold, these are your gods, O Israel, who led you away from the land of Egypt!”
12:28. Whereupon the king took counsel, and made two calves [of] gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.
Whereupon the king took counsel, and made two calves [of] gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt:

12:28 И посоветовавшись царь сделал двух золотых тельцов и сказал [народу]: не нужно вам ходить в Иерусалим; вот боги твои, Израиль, которые вывели тебя из земли Египетской.
12:30
καὶ και and; even
ἐγένετο γινομαι happen; become
ο the
λόγος λογος word; log
οὗτος ουτος this; he
εἰς εις into; for
ἁμαρτίαν αμαρτια sin; fault
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
ο the
λαὸς λαος populace; population
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
τῆς ο the
μιᾶς εις.1 one; unit
ἕως εως till; until
Δαν δαν Dan; Than
12:28
וַ wa וְ and
יִּוָּעַ֣ץ yyiwwāʕˈaṣ יעץ advise
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יַּ֕עַשׂ yyˈaʕaś עשׂה make
שְׁנֵ֖י šᵊnˌê שְׁנַיִם two
עֶגְלֵ֣י ʕeḡlˈê עֵגֶל bull
זָהָ֑ב zāhˈāv זָהָב gold
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to
רַב־ rav- רַב much
לָכֶם֙ lāḵˌem לְ to
מֵ מִן from
עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
הִנֵּ֤ה hinnˈē הִנֵּה behold
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֶעֱל֖וּךָ heʕᵉlˌûḵā עלה ascend
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
12:28. et excogitato consilio fecit duos vitulos aureos et dixit eis nolite ultra ascendere Hierusalem ecce dii tui Israhel qui eduxerunt te de terra Aegypti
And finding out a device, he made two golden calves, and said to them: Go ye up no more to Jerusalem: Behold thy gods, O Israel, who brought thee out of the land of Egypt.
12:28. And devising a plan, he made two golden calves. And he said to them: “No longer choose to ascend to Jerusalem. Behold, these are your gods, O Israel, who led you away from the land of Egypt!”
12:28. Whereupon the king took counsel, and made two calves [of] gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
28-33: Сущность религиозной реформы Иеровоама, задуманной и выполненной по указанным политическим мотивам, состояла в том, что, посоветовавшись, может быть, с Главами государства, он слил (XIV:9) двух золотых тельцов (по LXX: δύο δαμαλεις, так и блаж. Феодорит, вопр. 42; слав.: две юницы златы), поставил их на противоположных концах своего царства - южном, - в Вефиле (евр. Бет-эл - на границе колен Ефремова и Вениаминова, Нав. VIII:9; Быт. XXVIII:10: сл.; XXXV:14; Onomast. 205. теперь Betin) и северном - в Дане (прежде Лахис, Нав. XIX:47; Суд. XVIII:19; Иер. IV:15, получил название "Дан" от колена этого имени; по И. Флав. Древн. VIII, 3, 4, ср. V, 3, 1, лежал у истоков Малого Иордана, близ Сидона; по Евсевию и Иерониму, самое название "Иордан" происходит от слова "Дан", Onomast. 308; теперь Дан - Tell-el-Kadi); поставил "на пределах царства, чтобы, одни, приходя к одной (юнице), а другие к другой, и не затрудняясь в этом по причине близости, охотно согласились не ходить в столицу" (блаж. Феодорит, вопр. 42). Xотя оба эти пункта могли и ранее почитаться священными, по крайней мере, о Вефиле это известно, но при назначении средоточных пунктов богослужения Иеровоам руководился, видимо, соображением удобства посещения этих святынь и возможно большей децентрализации культа. По мысли Иеровоама, в тельцах его представлен был образ истинного Бога, Иеговы (по И. Флав. , Древн. VIII, 8, 4, Иеровоам соорудил "два тельца в виде символических представителей Господа Бога"), почему он усвояет им изведение Израиля из Египта (ст. 28, сн. Исх. XXXII:4, 8) и затем устрояет храмы для них (31: ст.) и учреждает культ по образцу Иерусалимского (31-32), с теми двумя изменениями, что ввел всеобщее священство, с уничтожением исключительных прав на него Левиина колена (ст. 31, 2: Пар. XI, 14; "В этом одном, - замечает блаж. Феодорит, - поступал разумно, потому что священники Божии не должны были служить тем, которые не боги"), и праздник Кущей (не названный прямо в тексте, ср. Суд. XXI:19; Иез. XLV:25) перенес с седьмого месяца на 15-е число восьмого месяца - по климатическим условиям северного царства (вследствие более позднего здесь созревания хлебов), как полагают некоторые, или просто для отличия от Иудейского царства. И священный писатель признает введенное Иеровоамом тельцеслужение менее ненавистным Богу, чем чистое язычество (XVI:31-33; 4: Цар. III:2-3; X:30-31). Тем не менее, воплощение Иеговы в чувственном образе тельца было прямым и грубым нарушением второй заповеди десятословия и попранием основного духа Ветхого Завета с его требованием без образного служения Иегове (Исх. XX:4-5; Лев. XXVI:1; Втор. IV:15-19, 23; V:8-9: и др.) ; было именно тяжким "грехом" (30: ст.) Иеровоама и народа, обнаруживших в этом чисто языческое настроение, ищущее своего удовлетворения в чувственном изображении невидимого, неизобразимого Бога. "Это-то обстоятельство, - говорит И. Флавий, - стало для евреев началом всех бедствий, и было причиной того, что они впоследствии были побеждаемы в войне с чужеземными народами и подпадали игу их", а в конце концов царство Израильское перестало существовать. О сущности, характере, происхождении и устройстве культа тельцов см. в обстоятельной диссертации П. М. Красина, Государственный культ Израильского (десятиколенного) царства, Киев, 1904, а также у проф. Ф. Я. Покровского, цит. соч., с. 299-331.
Adam Clarke: Commentary on the Bible - 1831
12:28: Made two calves of gold - He invented a political religion, instituted feasts in his own times different from those appointed by the Lord, gave the people certain objects of devotion, and pretended to think it would be both inconvenient and oppressive to them to have to go up to Jerusalem to worship. This was not the last time that religion was made a state engine to serve political purposes. It is strange that in pointing out his calves to the people, he should use the same words that Aaron used when he made the golden calf in the wilderness, when they must have heard what terrible judgments fell upon their forefathers for this idolatry.
3 Kings (1 Kings) 12:29
Albert Barnes: Notes on the Bible - 1834
12:28: The "calves of gold" were probably representations of the cherubic form, imitations of the two cherubim which guarded the ark of the covenant in the holy of holies. But being unauthorized copies, set up in places which God had not chosen, and without any divine sanction, the sacred writers call them "calves." They were not mere human figures with wings, but had at any rate the head of a calf or ox. (Hence, some attribute this calf-worship entirely to Assyrian and Phoenician influence.) Jeroboam, in setting them up, was probably not so much influenced by the Apis-worship of Egypt, as:
(1) by a conviction that the Israelites could not be brought to attach themselves to any worship which did not present them with sensible objects to venerate;
(2) by the circumstance that he did not possess any of the old objects of Rev_erence, which had been concentrated at Jerusalem; and
(3) by the fact that he could plead for his "calves" the authority of so great a name as Aaron (marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:28: took counsel: Kg1 12:8, Kg1 12:9; Exo 1:10; Isa 30:1
two calves of gold: He invented a political religion, and instituted feasts in his own times, different from those appointed by Jehovah; gave the people certain objects of adoration, and pretended to think that it would be both inconvenient and oppressive to them to go up to Jerusalem to worship. These calves were doubtless of the same kind as the calf which was set up by Aaron; and it is remarkable, that in pointing them out to the people he should use the same words that Aaron used on that occasion, when they must have heard what terrible judgments fell upon their forefathers for this idolatry. Solomon's idolatry, however, had prepared the people for Jeroboam's abominations. Exo 20:4; Deu 4:14-18; Kg2 10:29, Kg2 17:16; Ch2 11:15; Hos 8:4-7, Hos 10:5, Hos 10:6
It is too much: Isa 30:10; Pe2 2:19
behold: Exo 32:4, Exo 32:8
Geneva 1599
Whereupon the king took counsel, and made two calves [of] gold, and said unto them, (m) It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.
(m) So crafty are carnal persuasions of princes, when they will make a religion serve their appetite.
John Gill
Whereupon the king took counsel,.... Of some of his principal men, that had as little religion as himself, and were only concerned for the civil state; and the result of their consultation was as follows:
and made two calves of gold; in imitation of that which was made by Aaron, and encouraged by his example and success; and having been in Egypt some time, he might have learned the calf or ox worship there, and might take his pattern from thence, and have two as they had; the one they called Apis, which was worshipped at Memphis, and another called Mnevis, worshipped at Hierapolis, as many learned men have observed; these were she calves, according to the Septuagint and Josephus (q):
and said unto them; not his counsellors, but the people of the land:
Tit is too much for you to go up to Jerusalem; pretending he sought their ease, by contriving a method to prevent their long fatiguing journeys, to go up with their sacrifices, firstfruits, &c. and the Jews (r) say the firstfruits ceased from going up to Jerusalem on the twenty third of Sivan, which answers to part of May and part of June, on which day they kept a fast on that account:
behold thy gods, O Israel, which brought thee up out of the land of Egypt; using the same words Aaron did on a like occasion; not that he thought these were really gods, and had divinity in them; nor could he hope or expect that the people would believe they had; but that these were representations of the true God, who had brought them out of Egypt; and that it might as well be supposed that God would cause his Shechinah to dwell in them as between the cherubim over the ark.
(q) Ut supra, (Antiqu. l. 8. c. 8.) sect. 4. (r) Schulchan Aruch, par. 1. c. 580. sect. 2.
John Wesley
Calves - In imitation of Aaron's golden calf, and of the Egyptians, from whom he was lately come. And this he the rather presumed to do, because he knew the people of Israel were generally prone to idolatry: and that Solomon's example had exceedingly strengthened those inclinations; and therefore they were prepared for such an attempt; especially, when his proposition tended to their own ease, and safety, and profit, which he knew was much dearer to them, as well as to himself, than their religion. Too much - Too great a trouble and charge, and neither necessary, nor safe for them, as things now stood. Behold thy gods - Not as if he thought to persuade the people, that these calves were that very God of Israel, who brought them out of Egypt: which was so monstrously absurd and ridiculous, that no Israelite in his right wits could believe it, and had been so far from satisfying his people, that this would have made him both hateful, and contemptible to them; but his meaning was, that these Images were visible representations, by which he designed to worship the true God of Israel, as appears, partly from that parallel place, Ex 32:4, partly, because the priests and worshippers of the calves, are said to worship Jehovah; and upon that account, are distinguished from those belonging to Baal, 3Kings 18:21, 3Kings 22:6-7, and partly, from Jeroboam's design in this work, which was to quiet the peoples minds, and remove their scruples about going to Jerusalem to worship their God in that place, as they were commanded: which he doth, by signifying to them, that he did not intend any alteration in the substance of their religion; nor to draw them from the worship of the true God, to the worship of any of those Baals, which were set up by Solomon; but to worship that self - same God whom they worshipped in Jerusalem, even the true God, who brought them out of Egypt; only to vary a circumstance: and that as they worshipped God at Jerusalem, before one visible sign, even the ark, and the sacred cherubim there; so his subjects should worship God by another visible sign, even that of the calves, in other places; and as for the change of the place, he might suggest to them, that God was present in all places, where men with honest minds called upon him; that before the temple was built, the best of kings, and prophets, and people, did pray, and sacrifice to God in divers high places, without any scruple. And that God would dispense with them also in that matter; because going to Jerusalem was dangerous to them at this time; and God would have mercy, rather than sacrifice.
12:2912:29: Եւ եդ զմին ՚ի Դա՛ն՝ եւ զմեւսն ՚ի Բեթէլ։
29 Նա կուռքերից մէկը դրեց Դանում, իսկ միւսը՝ Բեթէլում:
29 Մէկը Բեթէլի մէջ դրաւ ու միւսն ալ Դանի մէջ դրաւ։
Եւ եդ զմին ի Բեթէլ եւ զմեւսն ի Դան:

12:29: Եւ եդ զմին ՚ի Դա՛ն՝ եւ զմեւսն ՚ի Բեթէլ։
29 Նա կուռքերից մէկը դրեց Դանում, իսկ միւսը՝ Բեթէլում:
29 Մէկը Բեթէլի մէջ դրաւ ու միւսն ալ Դանի մէջ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2912:29 И поставил одного в Вефиле, а другого в Дане.
12:31 καὶ και and; even ἐποίησεν ποιεω do; make οἴκους οικος home; household ἐφ᾿ επι in; on ὑψηλῶν υψηλος high; lofty καὶ και and; even ἐποίησεν ποιεω do; make ἱερεῖς ιερευς priest μέρος μερος part; in particular τι τις anyone; someone ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population οἳ ος who; what οὐκ ου not ἦσαν ειμι be ἐκ εκ from; out of τῶν ο the υἱῶν υιος son Λευι λευι Leuΐ; Lei
12:29 וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֶחָ֖ד ʔeḥˌāḏ אֶחָד one בְּ bᵊ בְּ in בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֶחָ֖ד ʔeḥˌāḏ אֶחָד one נָתַ֥ן nāṯˌan נתן give בְּ bᵊ בְּ in דָֽן׃ ḏˈān דָּן Dan
12:29. posuitque unum in Bethel et alterum in DanAnd he set the one in Bethel, and the other in Dan:
29. And he set the one in Beth-el, and the other put he in Dan.
12:29. And he stationed one in Bethel, and the other in Dan.
12:29. And he set the one in Bethel, and the other put he in Dan.
And he set the one in Beth- el, and the other put he in Dan:

12:29 И поставил одного в Вефиле, а другого в Дане.
12:31
καὶ και and; even
ἐποίησεν ποιεω do; make
οἴκους οικος home; household
ἐφ᾿ επι in; on
ὑψηλῶν υψηλος high; lofty
καὶ και and; even
ἐποίησεν ποιεω do; make
ἱερεῖς ιερευς priest
μέρος μερος part; in particular
τι τις anyone; someone
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
οἳ ος who; what
οὐκ ου not
ἦσαν ειμι be
ἐκ εκ from; out of
τῶν ο the
υἱῶν υιος son
Λευι λευι Leuΐ; Lei
12:29
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
בְּ bᵊ בְּ in
בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
נָתַ֥ן nāṯˌan נתן give
בְּ bᵊ בְּ in
דָֽן׃ ḏˈān דָּן Dan
12:29. posuitque unum in Bethel et alterum in Dan
And he set the one in Bethel, and the other in Dan:
12:29. And he stationed one in Bethel, and the other in Dan.
12:29. And he set the one in Bethel, and the other put he in Dan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:29: One in Beth-el, and the other - in Dan - One at the southern and the other at the northern extremity of the land. Solomon's idolatry had prepared the people for Jeroboam's abominations!
3 Kings (1 Kings) 12:31
Albert Barnes: Notes on the Bible - 1834
12:29: In the first place, Jeroboam consulted the convenience of his subjects, who would thus in no case have very far to go in order to reach one or the other sanctuary. Further, he avoided the danger of reminding them continually that they had no ark - a danger which would have been imminent, had the two cherubs been placed together in one shrine.
He selected Bethel (in the south) for one of his seats of worship, on account of its pre-eminent sanctity. (See the marginal reference; Jdg 20:26-28; Sa1 7:16.)
The north of Palestine did not furnish a spot possessing an equally sacred character, but still Dan had to some extent the character of a "holy city" (marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:29: Bethel: Gen 12:8, Gen 28:19, Gen 35:1; Hos 4:15
Dan: Gen 14:14; Deu 34:1; Jdg 18:29-31, Jdg 20:1; Kg2 10:29; Jer 8:16; Amo 8:14
John Gill
And he set the one in Bethel,.... In the southern part of the land, on the border of Ephraim and Benjamin; and the rather he chose this place, because its name signifies the house of God, and had been a sacred place, where Jacob more than once enjoyed the divine Presence:
and the other put he in Dan: in the northern part of the land, for the convenience of the inhabitants of those parts; and the rather, since it had been a place resorted to in former times, because of the teraphim of Micah there.
John Wesley
Beth - el, &c. - Which two places he chose for his peoples conveniency; Beth - el being in the southern, and Dan in the northern parts of his kingdom.
12:3012:30: Եւ եղեւ բանն այն ՚ի մե՛ղս. եւ երթայր ժողովուրդն առաջի երեսաց միոյն մինչեւ ցԴան։
30 Այսպիսով մեղք գործուեց, որովհետեւ ժողովուրդը գնում էր մինչեւ Դան՝ հորթերից մէկին երկրպագելու:
30 Այս բանը մեղքի պատճառ եղաւ. վասն զի ժողովուրդը մինչեւ Դան կ’երթար այս հորթերէն մէկուն առջեւ երկրպագութիւն ընելու համար։
Եւ եղեւ բանն այն ի մեղս. եւ երթայր ժողովուրդն առաջի երեսաց միոյն մինչեւ ցԴան:

12:30: Եւ եղեւ բանն այն ՚ի մե՛ղս. եւ երթայր ժողովուրդն առաջի երեսաց միոյն մինչեւ ցԴան։
30 Այսպիսով մեղք գործուեց, որովհետեւ ժողովուրդը գնում էր մինչեւ Դան՝ հորթերից մէկին երկրպագելու:
30 Այս բանը մեղքի պատճառ եղաւ. վասն զի ժողովուրդը մինչեւ Դան կ’երթար այս հորթերէն մէկուն առջեւ երկրպագութիւն ընելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
12:3012:30 И повело это ко греху, ибо народ стал ходить к одному {из них}, даже в Дан, [и оставили храм Господень].
12:32 καὶ και and; even ἐποίησεν ποιεω do; make Ιεροβοαμ ιεροβοαμ festival; feast ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the ὀγδόῳ ογδοος eighth ἐν εν in τῇ ο the πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth ἡμέρᾳ ημερα day τοῦ ο the μηνὸς μην.1 month κατὰ κατα down; by τὴν ο the ἑορτὴν εορτη festival; feast τὴν ο the ἐν εν in γῇ γη earth; land Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar ὃ ος who; what ἐποίησεν ποιεω do; make ἐν εν in Βαιθηλ βαιθηλ the θύειν θυω immolate; sacrifice ταῖς ο the δαμάλεσιν δαμαλις heifer αἷς ος who; what ἐποίησεν ποιεω do; make καὶ και and; even παρέστησεν παριστημι stand by; present ἐν εν in Βαιθηλ βαιθηλ the ἱερεῖς ιερευς priest τῶν ο the ὑψηλῶν υψηλος high; lofty ὧν ος who; what ἐποίησεν ποιεω do; make
12:30 וַ wa וְ and יְהִ֛י yᵊhˈî היה be הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֖ה zzˌeh זֶה this לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וַ wa וְ and יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk הָ hā הַ the עָ֛ם ʕˈām עַם people לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the אֶחָ֖ד ʔeḥˌāḏ אֶחָד one עַד־ ʕaḏ- עַד unto דָּֽן׃ dˈān דָּן Dan
12:30. et factum est verbum hoc in peccatum ibat enim populus ad adorandum vitulum usque in DanAnd this thing became an occasion of sin: for the people went to adore the calf as far as Dan.
30. And this thing became a sin: for the people went before the one, even unto Dan.
12:30. And this word became an occasion of sin. For the people went to adore the calf, even to Dan.
12:30. And this thing became a sin: for the people went [to worship] before the one, [even] unto Dan.
And this thing became a sin: for the people went [to worship] before the one, [even] unto Dan:

12:30 И повело это ко греху, ибо народ стал ходить к одному {из них}, даже в Дан, [и оставили храм Господень].
12:32
καὶ και and; even
ἐποίησεν ποιεω do; make
Ιεροβοαμ ιεροβοαμ festival; feast
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
ὀγδόῳ ογδοος eighth
ἐν εν in
τῇ ο the
πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth
ἡμέρᾳ ημερα day
τοῦ ο the
μηνὸς μην.1 month
κατὰ κατα down; by
τὴν ο the
ἑορτὴν εορτη festival; feast
τὴν ο the
ἐν εν in
γῇ γη earth; land
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ος who; what
ἐποίησεν ποιεω do; make
ἐν εν in
Βαιθηλ βαιθηλ the
θύειν θυω immolate; sacrifice
ταῖς ο the
δαμάλεσιν δαμαλις heifer
αἷς ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
παρέστησεν παριστημι stand by; present
ἐν εν in
Βαιθηλ βαιθηλ the
ἱερεῖς ιερευς priest
τῶν ο the
ὑψηλῶν υψηλος high; lofty
ὧν ος who; what
ἐποίησεν ποιεω do; make
12:30
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
לְ lᵊ לְ to
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
וַ wa וְ and
יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk
הָ הַ the
עָ֛ם ʕˈām עַם people
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הָ הַ the
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
עַד־ ʕaḏ- עַד unto
דָּֽן׃ dˈān דָּן Dan
12:30. et factum est verbum hoc in peccatum ibat enim populus ad adorandum vitulum usque in Dan
And this thing became an occasion of sin: for the people went to adore the calf as far as Dan.
12:30. And this word became an occasion of sin. For the people went to adore the calf, even to Dan.
12:30. And this thing became a sin: for the people went [to worship] before the one, [even] unto Dan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:30: This thing became a sin - i. e., this act of Jeroboam's became an occasion of sin to the people. The author perhaps wrote the following words thus: "The people went to worship before the one to Bethel and before the other to Dan."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:30: became a sin: Kg1 13:34; Kg2 10:31, Kg2 17:21
John Gill
And this thing became a sin,.... The cause and occasion of the sin of idolatry; it led them by degrees to leave off the worship of God, and to worship these calves as gods:
for the people went to worship before the one, even unto Dan; which was the furthest off, such was their great zeal for idolatrous worship; or they went thither before that at Bethel was set up; and even they at Bethel would go as far as Dan to worship, such was their veneration for both the calves. Abarbinel is of opinion that these calves were not made by Jeroboam for idolatrous uses, only the altar later mentioned; and that he never worshipped before them, nor sacrificed to them, nor even built the altar before them; but that these were set up as signs, and in memory of his kingdom, like the pillars in Solomon's temple; that he chose the calf or ox as emblems of his family, the family of Joseph, Deut 33:17 two to represent Ephraim and Manasseh; golden ones, to denote the majesty and perpetuity of his kingdom; and he set these, the one at Bethel, at the entrance of it, and the other at Dan, at the further borders of it; and that he did not call those gods, but the only true God, as he that brought Israel out of Egypt; only signified by that expression, that he was everywhere, there as well as at Jerusalem; but that the Israelites, who were taken with sensible objects, on visiting these out of curiosity, it became a snare to them, and they fell into the worship of them; just as Gideon's ephod, and Moses' brasen serpent, were unto them.
John Wesley
A sin - That is, an occasion of great wickedness, not only of idolatry, which is called sin by way of eminency; nor only of the worship of the calves, wherein they pretended to worship the true God; but also of the worship of Baal, and of the utter desertion of the true God; and of all sorts of impiety. To Dan - Which is not here mentioned exclusively, for they went also to Beth - el, 3Kings 12:32-33, but for other reasons, either because that of Dan was first made, the people in those parts having been long leavened with idolatry, Judg 18:30, or to shew the peoples readiness and zeal for idols; that those who lived in, or near Beth - el, had not patience to stay 'till that calf was finished, but all of them were forward to go as far as Dan, which was in the utmost borders of the land, to worship an idol there; when it was thought too much for them to go to Jerusalem to worship God.
12:3112:31: Եւ արար տօնս ՚ի վերայ բարձանց. եւ արար քուրմս զմասն ինչ ժողովրդեանն որ ո՛չ էին ՚ի տանց Ղեւեայ[3603]։ [3603] Բազումք. Եւ արար տունս ՚ի վերայ բար՛՛։ Ոմանք. Զմասն ինչ ՚ի ժողովրդենէն։
31 Նա բարձունքների վրայ կառուցեց նաեւ մեհեաններ եւ Ղեւիի ցեղին չպատկանող մարդկանց քրմեր դարձրեց:
31 Բարձր տեղերու վրայ կռատուններ շինեց ու ժողովուրդին ցած մարդոցմէն քուրմեր նշանակեց, որոնք Ղեւիի որդիներէն չէին։
Եւ արար տունս ի վերայ բարձանց. եւ արար քուրմս [319]զմասն ինչ ժողովրդեանն որ ոչ էին ի տանց`` Ղեւեայ:

12:31: Եւ արար տօնս ՚ի վերայ բարձանց. եւ արար քուրմս զմասն ինչ ժողովրդեանն որ ո՛չ էին ՚ի տանց Ղեւեայ[3603]։
[3603] Բազումք. Եւ արար տունս ՚ի վերայ բար՛՛։ Ոմանք. Զմասն ինչ ՚ի ժողովրդենէն։
31 Նա բարձունքների վրայ կառուցեց նաեւ մեհեաններ եւ Ղեւիի ցեղին չպատկանող մարդկանց քրմեր դարձրեց:
31 Բարձր տեղերու վրայ կռատուններ շինեց ու ժողովուրդին ցած մարդոցմէն քուրմեր նշանակեց, որոնք Ղեւիի որդիներէն չէին։
zohrab-1805▾ eastern-1994▾ western am▾
12:3112:31 И построил он капище на высоте и поставил из народа священников, которые не были из сынов Левииных.
12:33 καὶ και and; even ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar ὃ ος who; what ἐποίησεν ποιεω do; make τῇ ο the πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth ἡμέρᾳ ημερα day ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the ὀγδόῳ ογδοος eighth ἐν εν in τῇ ο the ἑορτῇ εορτη festival; feast ᾗ ος who; what ἐπλάσατο πλασσω contrive; form ἀπὸ απο from; away καρδίας καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἐποίησεν ποιεω do; make ἑορτὴν εορτη festival; feast τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the ἐπιθῦσαι επιθυω burn incense; offer
12:31 וַ wa וְ and יַּ֖עַשׂ yyˌaʕaś עשׂה make אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house בָּמֹ֑ות bāmˈôṯ בָּמָה high place וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make כֹּֽהֲנִים֙ kˈōhᵃnîm כֹּהֵן priest מִ mi מִן from קְצֹ֣ות qᵊṣˈôṯ קְצֹות end הָ hā הַ the עָ֔ם ʕˈām עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not הָי֖וּ hāyˌû היה be מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son לֵוִֽי׃ lēwˈî לֵוִי Levi
12:31. et fecit fana in excelsis et sacerdotes de extremis populi qui non erant de filiis LeviAnd he made temples in the high places, and priests of the lowest of the people, who were not of the sons of Levi.
31. And he made houses of high places, and made priests from among all the people, which were not of the sons of Levi.
12:31. And he made shrines on the high places, and he made priests out of the lowest people, who were not of the sons of Levi.
12:31. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.
And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi:

12:31 И построил он капище на высоте и поставил из народа священников, которые не были из сынов Левииных.
12:33
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ος who; what
ἐποίησεν ποιεω do; make
τῇ ο the
πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth
ἡμέρᾳ ημερα day
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
ὀγδόῳ ογδοος eighth
ἐν εν in
τῇ ο the
ἑορτῇ εορτη festival; feast
ος who; what
ἐπλάσατο πλασσω contrive; form
ἀπὸ απο from; away
καρδίας καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
ἐποίησεν ποιεω do; make
ἑορτὴν εορτη festival; feast
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τοῦ ο the
ἐπιθῦσαι επιθυω burn incense; offer
12:31
וַ wa וְ and
יַּ֖עַשׂ yyˌaʕaś עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
בָּמֹ֑ות bāmˈôṯ בָּמָה high place
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
כֹּֽהֲנִים֙ kˈōhᵃnîm כֹּהֵן priest
מִ mi מִן from
קְצֹ֣ות qᵊṣˈôṯ קְצֹות end
הָ הַ the
עָ֔ם ʕˈām עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
הָי֖וּ hāyˌû היה be
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
לֵוִֽי׃ lēwˈî לֵוִי Levi
12:31. et fecit fana in excelsis et sacerdotes de extremis populi qui non erant de filiis Levi
And he made temples in the high places, and priests of the lowest of the people, who were not of the sons of Levi.
12:31. And he made shrines on the high places, and he made priests out of the lowest people, who were not of the sons of Levi.
12:31. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:31: A house of high places - A temple of temples; he had many high places in the land, and to imitate the temple at Jerusalem, he made one chief over all the rest, where he established a priesthood of his own ordination. Probably a place of separate appointment, where different idols were set up and worshipped; so it was a sort of pantheon.
Made priests of the lowest of the people - He took the people indifferently as they came, and made them priests, till he had enough, without troubling himself whether they were of the family of Aaron or the house of Levi, or not. Any priests would do well enough for such gods. But those whom he took seem to have been worthless, good-for-nothing fellows, who had neither piety nor good sense. Probably the sons of Levi had grace enough to refuse to sanction this new priesthood and idolatrous worship.
3 Kings (1 Kings) 12:32
Albert Barnes: Notes on the Bible - 1834
12:31: He made an house of high places - i. e., "He built a temple, or sanctuary, at each of the two cities where the calves were set up." The writer uses the expression "house of high places" in contempt, meaning that the buildings were not real temples, or houses of God, like that at Jerusalem, but only on a par with the temples upon high places which had long existed in various parts of the land.
Made priests of the lowest of the people - More correctly, "from all ranks of the people." That the Levites did not accept Jeroboam's innovations, and transfer their services to his two sanctuaries, must have been the consequence of their faithful attachment to the true worship of Yahweh. In all probability Jeroboam confiscated the Levitical lands within his dominions for the benefit of the new priestly order Ch2 11:13-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:31: an house: Kg1 13:24, Kg1 13:32; Deu 24:15; Eze 16:25; Hos 12:11
priests: Kg1 13:33; Num 3:10; Kg2 17:32; Ch2 11:14, Ch2 11:15, Ch2 13:9; Eze 44:6-8
Geneva 1599
And he made an (n) house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.
(n) That is, a temple, where altars were built for idolatry.
John Gill
And he made an house of high places,.... Or "altars" (s), built a temple at Dan, and set up several altars in it for sacrifice, both for burnt offerings, and for incense, as at Jerusalem:
and made priests of the lowest of the people; this clause seems not so well rendered; for this would have been very unpopular, and brought his new form of worship into contempt, to make the dregs of the people priests, which was not only a very sacred office, but of great honour; it was usual in some nations for kings to be priests also (t), and Jeroboam himself exercised this office, 3Kings 12:33 and therefore would never put the meanest of the people into it, but rather those of higher rank: the words may be literally rendered, "from the extremities" or "ends of the people" (u); meaning not merely from the extremist parts of his country, but rather out of the whole of the people; out of all sorts of them, out of any of them, without any distinction of tribe: for so it follows,
which were not of the sons of Levi; and as by this means he enriched himself, by taking the cities that belonged to the priests and Levites, which they were obliged to leave, and from whence he drove them, 2Chron 11:14 so he pleased the people by laying open the priesthood common to them, and freeing them from the payment of tithes, and the like.
(s) "altarium", Vatablus. (t) Rex Anius, &c. Virgil. l. 3. Vid. Servium in ib. (u) "de extremitatibus populi", Vatablus, Piscator.
John Wesley
An house - Houses, or chapels, besides the temples, which are built at Dan and Beth - el; he built also for his peoples better accommodation, lesser temples upon divers high places. Of the lowest - Which he might do, either, because the better sort refused it, or, because such would be satisfied with mean allowances; and so he could put into his own purse a great part of the revenues of the Levites, which doubtless he seized upon when they forsook him, and went to Jerusalem, 2Chron 11:13-14, or, because mean persons would depend upon his favour, and therefore be pliable to his humour, and firm to his interest, but the words in the Hebrew properly signify, from the ends of the people; which may be translated thus, out of all the people; promiscuously out of every tribe. Which exposition seems to be confirmed by the following words, added to explain these, which were not of the sons of Levi; though they were not of the tribe of Levi. And that indeed was Jeroboam's sin; not that he chose mean persons, for some of the Levites were such; and his sin had not been less, if he had chosen the noblest and greatest persons; as we see in the example of Uzziah. But that he chose men of other tribes, contrary to God's appointment, which restrained that office to that tribe. Levi - To whom that office was confined by God's express command.
Robert Jamieson, A. R. Fausset and David Brown
made priests of the lowest of the people--literally, "out of all the people," the Levites refusing to act. He himself assumed to himself the functions of the high priest, at least, at the great festival, probably from seeing the king of Egypt conjoin the royal and sacred offices, and deeming the office of the high priest too great to be vested in a subject.
12:3212:32: Եւ արար Յերոբովամ տօն յամսեանն ութերորդի՝ յաւուր հնգետասաներորդի նորին ամսոյ՝ ըստ տօնին որ յերկրին Յուդայ, եւ ել ՚ի սեղանն զոր արար ՚ի Բեթէլ՝ զոհե՛լ երնջոցն զոր արար։ Եւ կացոյց ՚ի Բեթէլ քո՛ւրմս բարձանցն զոր արար[3604]. [3604] Ոմանք. Տօնս յամսեանն ութեր՛՛։
32 Յերոբովամը տօն կատարեց, ութերորդ ամսի տասնհինգերորդ օրը տօնական օր սահմանեց, ինչպէս Յուդայի երկրում էր, եւ Բեթէլում պատրաստած իր ոսկէ հորթերի համար զոհեր մատուցեց: Նա Բեթէլում կառուցած մեհեանում քրմեր նշանակեց,
32 Ու Յերոբովամ ութերորդ ամսուան տասնըհինգերորդ օրը, Յուդայի մէջ պահուած տօնին պէս սահմանեց ու սեղանին վրայ զոհեր մատուցանեց։ Բեթէլի մէջ այսպէս ըրաւ ու իր շինած հորթերուն զոհեր* մատուցանեց եւ բարձր տեղերուն համար նշանակած քուրմերը Բեթէլի մէջ դրաւ։
Եւ արար Յերոբովամ տօն յամսեանն ութերորդի յաւուր հնգետասաներորդի նորին ամսոյ ըստ տօնին որ յերկրին Յուդայ, եւ [320]ել ի սեղանն զոր`` արար ի Բեթէլ զոհել երնջոցն զոր արար եւ կացոյց ի Բեթէլ քուրմս բարձանցն զոր արար:

12:32: Եւ արար Յերոբովամ տօն յամսեանն ութերորդի՝ յաւուր հնգետասաներորդի նորին ամսոյ՝ ըստ տօնին որ յերկրին Յուդայ, եւ ել ՚ի սեղանն զոր արար ՚ի Բեթէլ՝ զոհե՛լ երնջոցն զոր արար։ Եւ կացոյց ՚ի Բեթէլ քո՛ւրմս բարձանցն զոր արար[3604].
[3604] Ոմանք. Տօնս յամսեանն ութեր՛՛։
32 Յերոբովամը տօն կատարեց, ութերորդ ամսի տասնհինգերորդ օրը տօնական օր սահմանեց, ինչպէս Յուդայի երկրում էր, եւ Բեթէլում պատրաստած իր ոսկէ հորթերի համար զոհեր մատուցեց: Նա Բեթէլում կառուցած մեհեանում քրմեր նշանակեց,
32 Ու Յերոբովամ ութերորդ ամսուան տասնըհինգերորդ օրը, Յուդայի մէջ պահուած տօնին պէս սահմանեց ու սեղանին վրայ զոհեր մատուցանեց։ Բեթէլի մէջ այսպէս ըրաւ ու իր շինած հորթերուն զոհեր* մատուցանեց եւ բարձր տեղերուն համար նշանակած քուրմերը Բեթէլի մէջ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3212:32 И установил Иеровоам праздник в восьмой месяц, в пятнадцатый день месяца, подобный тому празднику, какой был в Иудее, и приносил жертвы на жертвеннике; то же сделал он в Вефиле, чтобы приносить жертву тельцам, которых сделал. И поставил в Вефиле священников высот, которые устроил,
12:32 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make יָרָבְעָ֣ם׀ yārovʕˈām יָרָבְעָם Jeroboam חָ֡ג ḥˈāḡ חַג festival בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁמִינִ֣י ššᵊmînˈî שְׁמִינִי eighth בַּ ba בְּ in חֲמִשָּֽׁה־ ḥᵃmiššˈā- חָמֵשׁ five עָשָׂר֩ ʕāśˌār עָשָׂר -teen יֹ֨ום׀ yˌôm יֹום day לַ la לְ to † הַ the חֹ֜דֶשׁ ḥˈōḏeš חֹדֶשׁ month כֶּ ke כְּ as † הַ the חָ֣ג׀ ḥˈāḡ חַג festival אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah וַ wa וְ and יַּ֨עַל֙ yyˈaʕal עלה ascend עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar כֵּ֤ן kˈēn כֵּן thus עָשָׂה֙ ʕāśˌā עשׂה make בְּ bᵊ בְּ in בֵֽית־אֵ֔ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel לְ lᵊ לְ to זַבֵּ֖חַ zabbˌēₐḥ זבח slaughter לָ lā לְ to † הַ the עֲגָלִ֣ים ʕᵃḡālˈîm עֵגֶל bull אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make וְ wᵊ וְ and הֶעֱמִיד֙ heʕᵉmîḏ עמד stand בְּ bᵊ בְּ in בֵ֣ית אֵ֔ל vˈêṯ ʔˈēl בֵּית אֵל Bethel אֶת־ ʔeṯ- אֵת [object marker] כֹּהֲנֵ֥י kōhᵃnˌê כֹּהֵן priest הַ ha הַ the בָּמֹ֖ות bbāmˌôṯ בָּמָה high place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָֽׂה׃ ʕāśˈā עשׂה make
12:32. constituitque diem sollemnem in mense octavo quintadecima die mensis in similitudinem sollemnitatis quae celebratur in Iuda et ascendens altare similiter fecit in Bethel ut immolaret vitulis quos fabricatus erat constituitque in Bethel sacerdotes excelsorum quae feceratAnd he appointed a feast in the eighth month, on the fifteenth day of the month, after the manner of the feast that was celebrated in Juda. And going up to the altar, he did in like manner in Bethel, to sacrifice to the calves, which he had made: and he placed in Bethel priests of the high places, which he had made.
32. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he went up unto the altar; so did he in Beth-el, sacrificing unto the calves that he had made: and he placed in Beth-el the priests of the high places which he had made.
12:32. And he appointed a solemn day in the eighth month, on the fifteenth day of the month, in imitation of the solemnity that was celebrated in Judah. And ascending to the altar, he acted similarly in Bethel, so that he immolated to the calves, which he had made. And in Bethel, he appointed priests of the high places, which he had made.
12:32. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Beth- el, sacrificing unto the calves that he had made: and he placed in Beth- el the priests of the high places which he had made:

12:32 И установил Иеровоам праздник в восьмой месяц, в пятнадцатый день месяца, подобный тому празднику, какой был в Иудее, и приносил жертвы на жертвеннике; то же сделал он в Вефиле, чтобы приносить жертву тельцам, которых сделал. И поставил в Вефиле священников высот, которые устроил,
12:32
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
יָרָבְעָ֣ם׀ yārovʕˈām יָרָבְעָם Jeroboam
חָ֡ג ḥˈāḡ חַג festival
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁמִינִ֣י ššᵊmînˈî שְׁמִינִי eighth
בַּ ba בְּ in
חֲמִשָּֽׁה־ ḥᵃmiššˈā- חָמֵשׁ five
עָשָׂר֩ ʕāśˌār עָשָׂר -teen
יֹ֨ום׀ yˌôm יֹום day
לַ la לְ to
הַ the
חֹ֜דֶשׁ ḥˈōḏeš חֹדֶשׁ month
כֶּ ke כְּ as
הַ the
חָ֣ג׀ ḥˈāḡ חַג festival
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בִּ bi בְּ in
יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יַּ֨עַל֙ yyˈaʕal עלה ascend
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
כֵּ֤ן kˈēn כֵּן thus
עָשָׂה֙ ʕāśˌā עשׂה make
בְּ bᵊ בְּ in
בֵֽית־אֵ֔ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
לְ lᵊ לְ to
זַבֵּ֖חַ zabbˌēₐḥ זבח slaughter
לָ לְ to
הַ the
עֲגָלִ֣ים ʕᵃḡālˈîm עֵגֶל bull
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
וְ wᵊ וְ and
הֶעֱמִיד֙ heʕᵉmîḏ עמד stand
בְּ bᵊ בְּ in
בֵ֣ית אֵ֔ל vˈêṯ ʔˈēl בֵּית אֵל Bethel
אֶת־ ʔeṯ- אֵת [object marker]
כֹּהֲנֵ֥י kōhᵃnˌê כֹּהֵן priest
הַ ha הַ the
בָּמֹ֖ות bbāmˌôṯ בָּמָה high place
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָֽׂה׃ ʕāśˈā עשׂה make
12:32. constituitque diem sollemnem in mense octavo quintadecima die mensis in similitudinem sollemnitatis quae celebratur in Iuda et ascendens altare similiter fecit in Bethel ut immolaret vitulis quos fabricatus erat constituitque in Bethel sacerdotes excelsorum quae fecerat
And he appointed a feast in the eighth month, on the fifteenth day of the month, after the manner of the feast that was celebrated in Juda. And going up to the altar, he did in like manner in Bethel, to sacrifice to the calves, which he had made: and he placed in Bethel priests of the high places, which he had made.
12:32. And he appointed a solemn day in the eighth month, on the fifteenth day of the month, in imitation of the solemnity that was celebrated in Judah. And ascending to the altar, he acted similarly in Bethel, so that he immolated to the calves, which he had made. And in Bethel, he appointed priests of the high places, which he had made.
12:32. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:32: Ordained a feast - The Jews held their feast of tabernacles on the fifteenth day of the seventh month; Jeroboam, who would meet the prejudices of the people as far as he could, appointed a similar feast on the fifteenth of the eighth month; thus appearing to hold the thing while he subverted the ordinance.
3 Kings (1 Kings) 12:33
Albert Barnes: Notes on the Bible - 1834
12:32: A feast - Intended as a substitute for the Feast of tabernacles (marginal reference "c"). It may also have assumed the character of a feast of dedication, held at the same time, after the example of Solomon Kg1 8:2. His object in changing the month from the seventh to the eighth, and yet keeping the day of the month, is not clear. Perhaps it was on account of the later vintage of the more northern regions. It is remarkable that Josephus places the scene in the "seventh" month. He therefore, was not aware that the people of Israel kept the feast of tabernacles a month later than their brethren of Judah. The expression "he offered upon the altar" (see the margin and Exo 20:26) shows that Jeroboam himself officiated as priest, and offered this sacrifice - at Bethel, not at Dan; where it is possible that the priests descended from Jonathan, the son of Gershom and grandson of Moses, undertook the services (Jdg 18:30 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:32: like unto: Kg1 8:2, Kg1 8:5; Lev 23:33, Lev 23:34-44; Num. 29:12-40; Eze 43:8; Mat 15:8, Mat 15:9
offered upon the altar: or, went up to the altar, sacrificing. or, to sacrifice. he placed. Amo 7:10-13
Geneva 1599
And Jeroboam ordained a feast in the eighth month, on the (o) fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.
(o) Because he would bind the people's devotion to his idolatry even more, he made a new holy day, besides those that the Lord had appointed in the law.
John Gill
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah,.... The feast of tabernacles, which was on the fifteenth day of the seventh month; this was done chiefly for the sake of an alteration; though Abarbinel thinks, because the fruits of the land were not so soon ripe nor so soon gathered, in the northern parts of the land, as nearer Jerusalem, he judged this month the fittest for the feast of ingathering the fruits; and he might hope to get more people to come to his feast, when all were gathered in:
and he offered upon the altar (so he did in Bethel), sacrificing unto the calves that he had made: this he did by his priests, or rather he himself did it, see 3Kings 13:4, this shows that Jeroboam made these calves for worship, and did sacrifice to them, at least as representations of God. Abarbinel, to make this agree with his hypothesis, gives this sense of the clause, that he did not sacrifice to the calves, but to God, because of them, that his kingdom, which they were a sign of, might be continued; and there being but one calf in a place, he could not be said to sacrifice to them both, but to God, because of both; or else he thinks this must be done after the people had turned aside to them, and not when Jeroboam made them. The clause in the parenthesis, "so he did in Bethel", intimates that he did the same in Bethel as in Dan, of which what is said before is spoken; that is, that he made an house of high places in Bethel also, made priests out of all the people, such as were not of the tribe of Levi, appointed the feast of the fifteenth day of the eighth month to be observed there also, and he himself offered on the altar there:
and he placed in Bethel the priests of the high places which he had made: to officiate there.
John Wesley
A feast - The feast of tabernacles. So he would keep God's feast, not in God's time, which was the fifteenth day of the seventh month, and so onward, Lev 23:34, but on the fifteenth day of the eighth month. And this alteration he made, either, to keep up the difference between his subjects, and those of Judah as by the differing manners, so by the distinct times of their worship. Or, lest he should seem directly to oppose the God of Israel, (who had in a special manner obliged all the people to go up to Jerusalem at that time,) by requiring their attendance to celebrate the feast elsewhere, at the same time. Or, to engage as many persons as possibly he could, to come to his feast; which they would more willingly do when the feast at Jerusalem was past and all the fruits of the earth were perfectly gathered in. Fifteenth day - And so onward till the seven days ended. Like that in Judah - He took his pattern thence, to shew, that he worshipped the same God, and professed the same religion for substance, which they did: howsoever he differed in circumstances. He offered - Either, by his priests. Or, rather, by his own hands; as appears from 3Kings 13:1, 3Kings 13:4, which he did, to give the more countenance to his new - devised solemnity. Nor is this strange; for he might plausibly think, that he who by his own authority had made others priests might much more exercise a part of that office; at least, upon an extraordinary occasion; in which case, he knew David himself had done some things, which otherwise he might not do. So he did - He himself did offer there in like manner, as he now had done at Dan.
12:3312:33: եւ ել ՚ի սեղանն զոր արար ՚ի Բեթէլ, որ օր հնգետասան էր ամսոյն ութերորդի ՚ի տօնին. ստե՛ղծ ՚ի սրտէ իւրմէ. եւ արար տօնս որդւոցն Իսրայէլի. ե՛լ ՚ի սեղանն զոհել։
33 Բեթէլում, ութերորդ ամսի տասնհինգերորդ օրը սահմանած տօնին՝ զոհասեղանի վրայ զոհեր մատուցեց իսրայէլացիների համար:
33 Ու իր մտքէն հնարած ամսուան մէջ, այսինքն ութերորդ ամսուան տասնըհինգերորդ օրը, Բեթէլի մէջ իր շինած սեղանին վրայ զոհեր մատուցանեց ու Իսրայէլի որդիներուն տօն սահմանեց։ Սեղանին վրայ զոհեր մատուցանելով խունկ ծխեց*։
եւ [321]ել ի սեղանն զոր արար ի Բեթէլ, որ օր հնգետասան էր ամսոյն ութերորդի [322]ի տօնին զոր ստեղծ ի սրտէ իւրմէ, եւ արար տօնս որդւոցն Իսրայելի, ել ի սեղանն [323]զոհել:

12:33: եւ ել ՚ի սեղանն զոր արար ՚ի Բեթէլ, որ օր հնգետասան էր ամսոյն ութերորդի ՚ի տօնին. ստե՛ղծ ՚ի սրտէ իւրմէ. եւ արար տօնս որդւոցն Իսրայէլի. ե՛լ ՚ի սեղանն զոհել։
33 Բեթէլում, ութերորդ ամսի տասնհինգերորդ օրը սահմանած տօնին՝ զոհասեղանի վրայ զոհեր մատուցեց իսրայէլացիների համար:
33 Ու իր մտքէն հնարած ամսուան մէջ, այսինքն ութերորդ ամսուան տասնըհինգերորդ օրը, Բեթէլի մէջ իր շինած սեղանին վրայ զոհեր մատուցանեց ու Իսրայէլի որդիներուն տօն սահմանեց։ Սեղանին վրայ զոհեր մատուցանելով խունկ ծխեց*։
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12:3312:33 и принес жертвы на жертвеннике, который он сделал в Вефиле, в пятнадцатый день восьмого месяца, месяца, который он произвольно назначил; и установил праздник для сынов Израилевых, и подошел к жертвеннику, чтобы совершить курение.
12:33 וַ wa וְ and יַּ֜עַל yyˈaʕal עלה ascend עַֽל־ ʕˈal- עַל upon הַ ha הַ the מִּזְבֵּ֣חַ׀ mmizbˈēₐḥ מִזְבֵּחַ altar אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֣ה ʕāśˈā עשׂה make בְּ bᵊ בְּ in בֵֽית־אֵ֗ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel בַּ ba בְּ in חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five עָשָׂ֥ר ʕāśˌār עָשָׂר -teen יֹום֙ yôm יֹום day בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁמִינִ֔י ššᵊmînˈî שְׁמִינִי eighth בַּ ba בְּ in † הַ the חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּדָ֣א bāḏˈā בדא devise מִמ *mi מִן from לִּבֹּ֑ולבד *llibbˈô לֵב heart וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make חָג֙ ḥˌāḡ חַג festival לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar לְ lᵊ לְ to הַקְטִֽיר׃ פ haqṭˈîr . f קטר smoke
12:33. et ascendit super altare quod extruxerat in Bethel quintadecima die mensis octavi quem finxerat de corde suo et fecit sollemnitatem filiis Israhel et ascendit super altare ut adoleret incensumAnd he went up to the altar, which he had built in Bethel, on the fifteenth day of the eighth month, which he had devised of his own heart: and he ordained a feast to the children of Israel, and went up on the altar to burn incense.
33. And he went up unto the altar which he had made in Beth-el on the fifteenth day in the eighth month, even in the month which he had devised of his own heart: and he ordained a feast for the children of Israel, and went up unto the altar, to burn incense.
12:33. And he ascended to the altar, which he had raised up in Bethel, on the fifteenth day of the eighth month, the day that he had decided in his own heart. And he made a solemnity to the sons of Israel, and he ascended to the altar, so that he might burn incense.
12:33. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, [even] in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.
So he offered upon the altar which he had made in Beth- el the fifteenth day of the eighth month, [even] in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense:

12:33 и принес жертвы на жертвеннике, который он сделал в Вефиле, в пятнадцатый день восьмого месяца, месяца, который он произвольно назначил; и установил праздник для сынов Израилевых, и подошел к жертвеннику, чтобы совершить курение.
12:33
וַ wa וְ and
יַּ֜עַל yyˈaʕal עלה ascend
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
מִּזְבֵּ֣חַ׀ mmizbˈēₐḥ מִזְבֵּחַ altar
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֣ה ʕāśˈā עשׂה make
בְּ bᵊ בְּ in
בֵֽית־אֵ֗ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
בַּ ba בְּ in
חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
יֹום֙ yôm יֹום day
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁמִינִ֔י ššᵊmînˈî שְׁמִינִי eighth
בַּ ba בְּ in
הַ the
חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּדָ֣א bāḏˈā בדא devise
מִמ
*mi מִן from
לִּבֹּ֑ולבד
*llibbˈô לֵב heart
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
חָג֙ ḥˌāḡ חַג festival
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
לְ lᵊ לְ to
הַקְטִֽיר׃ פ haqṭˈîr . f קטר smoke
12:33. et ascendit super altare quod extruxerat in Bethel quintadecima die mensis octavi quem finxerat de corde suo et fecit sollemnitatem filiis Israhel et ascendit super altare ut adoleret incensum
And he went up to the altar, which he had built in Bethel, on the fifteenth day of the eighth month, which he had devised of his own heart: and he ordained a feast to the children of Israel, and went up on the altar to burn incense.
12:33. And he ascended to the altar, which he had raised up in Bethel, on the fifteenth day of the eighth month, the day that he had decided in his own heart. And he made a solemnity to the sons of Israel, and he ascended to the altar, so that he might burn incense.
12:33. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, [even] in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.
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jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:33: He offered upon the altar - Jeroboam probably performed the functions of high priest himself, that he might in his own person condense the civil and ecclesiastical power.
Albert Barnes: Notes on the Bible - 1834
12:33: This verse belongs to 1 Kings 13 rather than to 1 Kings 12, being intended as an introduction to what follows.
Which he had devised of his own heart - The entire system of Jeroboam receives its condemnation in these words. His main fault was that he left a ritual and a worship where all was divinely authorized, for ceremonies and services which were wholly of his own devising. Not being a prophet, he had no authority to introduce religious innovations. Not having received any commission to establish new forms, he had no right to expect that any religious benefit would accrue from them. (See Kg1 12:26 note.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:33: offered upon the altar: or, went up to the altar, etc. Kg1 12:32
in the month: Num 15:39; Psa 106:39; Isa 29:13; Mat 15:6; Mar 7:13
he offered: Kg1 13:1; Sa1 13:12; Ch2 26:6
and burnt incense: Heb. to burn incense
Next: 3 Kings (1 Kings) Chapter 13
John Gill
So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month,.... As he had done in Dan:
even in the month which he had devised of his own heart; the feast of tabernacles was of God's appointing, but the time of keeping he had devised himself, changing it from the seventh month, or Tisri, which answers to our September and October, to the eighth month, or Marchesvan, which answers to part of October and part of November:
and ordained a feast unto the children of Israel; to be observed by them as the feast of tabernacles was by the priests of Judah and Benjamin:
and he offered upon the altar, and burnt incense; which none but the priests should do; perhaps the reason why the same resentment was not shown as to Uzziah was, because this was not at the altar of the Lord: whether he burnt incense after the manner of the Jewish priests, or as the priests of Egypt did to the sun, where he had been for some time, is not certain; the former burnt incense only twice a day, morning and evening, the latter three times; at sunrising they burnt rosin, about noon myrrh, and about sun setting "kuphi", which was a compound of sixteen sorts (w).
(w) Plutarch de lside & Osiride.
John Wesley
Devised - Which he appointed without any warrant from God.