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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The kingdom being divided into that of Judah and that of Israel, we must henceforward, in these books of Kings, expect and attend their separate history, the succession of their kings, and the affairs of their kingdoms, accounted for distinctly. In this chapter we have, I. The prophecy of the destruction of Jeroboam's house, ver. 7-16. The sickness of his child was the occasion of it (ver. 1-6), and the death of his child the earnest of it (ver. 17, 18), together with the conclusion of his reign, ver. 19, 20. II. The history of the declension and diminution of Rehoboam's house and kingdom (ver. 21-28) and the conclusion of his reign, ver. 29-31. In both we may read the mischievous consequences of sin and the calamities it brings on kingdoms and families.
Adam Clarke: Commentary on the Bible - 1831
Abijah, son of Jeroboam, falls sick, Kg1 14:1. Jeroboam sends his wife disguised to Ahijah the prophet, and with her a present, to inquire concerning his son, Kg1 14:2-4. Ahijah discovers her by a Divine intimation and delivers to her a heavy message concerning the destruction of Jeroboam's house, and the death of her son, Kg1 14:5-16. The child dies, according to the prediction of Ahijah, Kg1 14:17. Jeroboam's reign and death, Kg1 14:18-20. Rehoboam's bad reign, and the apostasy of Judah, Kg1 14:21-24. Shishak, king of Egypt, invades Judea, spoils the temple, and takes away the golden shields made by Solomon; instead of which Rehoboam makes others of brass, Kg1 14:25-28. Rehoboam's reign and death, Kg1 14:29-31.
3 Kings (1 Kings) 14:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 14:1, Abijah being sick, Jeroboam sends his wife, disguised, with presents to the prophet Ahijah at Shiloh; Kg1 14:5, Ahijah, forewarned by God, denounces God's judgment; Kg1 14:17, Abijah dies, and is buried; Kg1 14:19, Nadab succeeds Jeroboam; Kg1 14:21, Rehoboam's wicked reign; Kg1 14:25, Shishak spoils Jerusalem; Kg1 14:29, Abijam succeeds Rehoboam.
Carl Friedrich Keil and Franz Delitzsch

Reign of Jeroboam. - Vv. 1-18. Ahijah's prophecy against Jeroboam and the kingdom of Israel. - As Jeroboam did not desist from his idolatry notwithstanding the threatened punishment, the Lord visited him with the illness of his son, and directed the prophet Ahijah, to whom his wife had gone to ask counsel concerning the result of the illness, to predict to him not only the cutting off of his house and the death of his sick son, but also the thrusting away of Israel out of the land of its fathers beyond the Euphrates, and in confirmation of this threat caused the sick son to die when the returning mother crossed the threshold of her house again.
3Kings 14:1-3
When his son fell sick, Jeroboam said to his wife: Disguise thyself, that thou mayest not be known as the wife of Jeroboam, and go to Shiloh to the prophet Ahijah, who told me that I should be king over this people; he will tell thee how it will fare with the boy. השׁתּנּה, from שׁנה, to alter one's self, i.e., to disguise one's self. She was to go to Shiloh disguised, so as not to be recognised, to deceive the old prophet, because otherwise Jeroboam did not promise himself any favourable answer, as he had contemptuously neglected Ahijah's admonition (3Kings 11:38-39). But he turned to this prophet because he had spoken concerning him למלך, to be king, i.e., that he would become king, over this people. למלך stands for מלך להיות, with which the infinitive esse can be omitted (vid., Ewald, 336, b.). As this prophecy, which was so favourable to Jeroboam, had come to pass (3Kings 11:29-30), he hoped that he might also obtain from Ahijah a divine revelation concerning the result of his son's illness, provided that he did not know who it was who came to seek counsel concerning her sick son. To complete the deception, she was to take with her as a present for the prophet (cf., 1Kings 9:8) "ten loaves and crumbs" and a jar with honey, i.e., a trifling gift such as a simple citizen's wife might take. According to the early versions and the context, a kind of plain cake, κολλυρίδα (lxx), crustulam (Vulg.). It is different in Josh 9:5.
3Kings 14:4-5
Ahijah could no longer see, because his eyes were blinded with age. עיניו קמוּ as in 1Kings 4:15, an expression applied to the black cataract, amaurosis. It was therefore all the less possible for him to recognise in a natural manner the woman who was coming to him. But before her arrival the Lord had not only revealed to him her coming and her object, but had also told him what he was to say to her if she should disguise herself when she came. וכזה כּזה; see at Judg 18:4, וגו כבאהּ ויהי, "let it be if she comes and disguises herself;" i.e., if when she comes she should disguise herself.
3Kings 14:6
When Ahijah heard the sound of her feet entering the door (the participle בּאה, according to the number and gender, refers to the אשּׁה implied in רגליה, vid., Ewald, 317, c.), he addressed her by her name, charged her with her disguise of herself, and told her that he was entrusted with a hard saying to her. קשׁה (cf., 3Kings 12:13) is equivalent to קשׁה חזוּת; for the construction, compare Ewald, 284, c.
3Kings 14:7-11
The saying was as follows: "Therefore, because thou hast exalted thyself from the people, and I have made thee prince over my people Israel (cf., 3Kings 11:31), ... but thou hast not been as my servant David, who kept my commandments...(cf., 3Kings 11:34), and hast done worse than all who were before thee (judices nimirum et duces Israelis - Cler.), and hast gone and hast made thyself other gods (contrary to the express command in Ex 20:2-3), ... and hast cast me behind thy back: therefore I bring misfortune upon the house of Jeroboam," etc. The expression, to cast God behind the back, which only occurs here and in Ezek 23:35, denotes the most scornful contempt of God, the strict opposite of "keeping God before the eyes and in the heart." בּקיר משׁתּין, every male person; see at 1Kings 25:22. A synonymous expression is ועזוּב עצוּר, the fettered (i.e., probably the married) and the free (or single); see at Deut 32:36. "In Israel," i.e., in the kingdom of the ten tribes. The threat is strengthened by the clause in 3Kings 14:10, "and I will sweep out after the house of Jeroboam, as one sweepeth out dung, even to the end," which expresses shameful and utter extermination; and this threat is still further strengthened in 3Kings 14:11 by the threat added from Deut 28:26, that of those cut off not one is to come to the grave, but their bodies are to be devoured by the dogs and birds of prey, - the worst disgrace that could befall the dead. Instead of wild beasts (Deut 28:26) the dogs are mentioned here, because in the East they wander out in the streets without owners, and are so wild and ravenous that they even devour corpses (vid., Harmar, Beobachtungen, i. p. 198). לירבעם with ל of relationship, equivalent to of those related to Jeroboam. It is the same in 3Kings 14:13.
3Kings 14:12-13
After this announcement of the judgment upon the house of Jeroboam, Ahijah gave the wife information concerning her sick son. He would die as soon as she entered the city, and of all the male members of the house of Jeroboam he only would receive the honour of a proper burial, because in him there was some good thing towards Jehovah found. Ewald (247, b.) regards the form בּבאה as standing for בּבאהּ, and refers the suffix to the following word העיר (vid., Ewald, 309, c.). But as this use of the suffix would be very harsh, the question arises whether בּאה is not to be regarded as a feminine form of the infinitive, after the analogy of דּעה in Ex 2:4 and לדה in 4Kings 19:3, etc. From the fulfilment of this declaration in 3Kings 14:17, 3Kings 14:18 Jeroboam was to learn that the threatened destruction of his royal house would also be just as certainly fulfilled. The sick son appears to have been the heir-presumptive to the throne. This may be inferred partly from the lamentation of all Israel at his death (3Kings 14:18), and partly from what follows here in the next verse. אליהוה means in his relation to Jehovah.
3Kings 14:14
"Jehovah will raise Himself up a king over Israel, who will cut off the house of Jeroboam this day; but what (sc., do I say)? even now," sc., has He raised him up. This appears to be the simplest explanation of the last words of the verse, of which very various interpretations have been given. יד is placed before היּום, to give it the stronger emphasis, as in Ex 32:1 (compare Josh 9:12-13, and Ewald, 293, b.; and for עתּה גּם compare Delitzsch on Job, i. p. 290, transl.).
3Kings 14:15-18
But in order that not only Jeroboam, but also the people who had joined in his idolatry, might perceive the severity of the divine judgment, Ahijah also announced to the nation its banishment into exile beyond the Euphrates. "Jehovah will smite Israel, as the reed shakes in the water," is an abbreviated phrase for: Jehovah will smite Israel in such a manner that it will sway to and fro like a reed in the water moved by a strong wind, which has not a sufficiently firm hold to resist the violence of the storm. "And will thrust them out of the good land," etc., as Moses threatened the transgressors of the law (Deut 29:27), "and scatter them beyond the river (Euphrates)," i.e., banish them among the heathen, from whom God brought out and chose their forefather (Josh 24:3), "because they have made themselves Ashera-idols, to provoke Jehovah." אשׁרים is used for idols generally, among which the golden calves are reckoned. ויתּן, that He may deliver up Israel, on account of the idolatrous forms of worship introduced by Jeroboam. For the fulfilment see 4Kings 15:29; 4Kings 17:23, and 4Kings 18:11. - In 3Kings 14:17, 3Kings 14:18 the exact fulfilment of Ahijah's announcement concerning the death of Jeroboam's sick son is described. According to 3Kings 14:17, Jeroboam was then residing at Thirza, whereas he had at first resided at Shechem (3Kings 12:25). Thirza is probably the present Talluza, on the north of Shechem (see at Josh 12:24).
3Kings 14:19-20
End of Jeroboam's reign. Of the wars, which were described in the annals of the kings, the war with Abijam of Judah is the only one of which we have any account (2Chron 13:2.). See also the Comm. on 3Kings 14:30. He was followed on the throne by his son Nadab.
John Gill
INTRODUCTION TO 1 KINGS 14
This chapter relates the sickness of Jeroboam's son, the application of his wife, at his instance, to the prophet Ahijah, in the child's favour, 3Kings 14:1, the prophecy of the prophet concerning the ruin of Jeroboam's house, and the death of the child, which came to pass, 3Kings 14:7, an account of the years of Jeroboam's reign, and also of Rehoboam's, 3Kings 14:19, and of the evil things done and suffered by the latter in his kingdom, and the calamities that came upon him for it, 3Kings 14:22 and the conclusion of his reign, 3Kings 14:29.
John Wesley
At that time - Presently after the things described in the former chapter; which, though related in the beginning of his reign, yet might be done a good while after it, and so Ahijah the prophet might be very old, as he is described to be 3Kings 14:4. It is probable he was his eldest son.
Robert Jamieson, A. R. Fausset and David Brown
AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
At that time--a phrase used often loosely and indefinitely in sacred history. This domestic incident in the family of Jeroboam probably occurred towards the end of his reign; his son Abijah was of age and considered by the people the heir to the throne.
14:114:1: ՚Ի ժամանակին յայնմիկ հիւանդացա՛ւ Աբիա որդի Յերոբովամայ,
1 Այն ժամանակ հիւանդացաւ Յերոբովամի որդի Աբիան,
14 Այն ատեն Յերոբովամի որդին Աբիան հիւանդացաւ։
Ի ժամանակին յայնմիկ հիւանդացաւ Աբիա որդի Յերոբովամայ:

14:1: ՚Ի ժամանակին յայնմիկ հիւանդացա՛ւ Աբիա որդի Յերոբովամայ,
1 Այն ժամանակ հիւանդացաւ Յերոբովամի որդի Աբիան,
14 Այն ատեն Յերոբովամի որդին Աբիան հիւանդացաւ։
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14:114:1 В то время заболел Авия, сын Иеровоамов.
14:21 καὶ και and; even Ροβοαμ ροβοαμ Rehoboam υἱὸς υιος son Σαλωμων σαλωμων reign ἐπὶ επι in; on Ιουδα ιουδα Iouda; Iutha υἱὸς υιος son τεσσαράκοντα τεσσαρακοντα forty καὶ και and; even ἑνὸς εις.1 one; unit ἐνιαυτῶν ενιαυτος cycle; period Ροβοαμ ροβοαμ Rehoboam ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even δέκα δεκα ten ἑπτὰ επτα seven ἔτη ετος year ἐβασίλευσεν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem τῇ ο the πόλει πολις city ἣν ος who; what ἐξελέξατο εκλεγω select; choose κύριος κυριος lord; master θέσθαι τιθημι put; make τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἐκεῖ εκει there ἐκ εκ from; out of πασῶν πας all; every φυλῶν φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even τὸ ο the ὄνομα ονομα name; notable τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him Νααμα νααμα the Αμμανῖτις αμμανιτις Ammanitis
14:1 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔יא hˈî הִיא she חָלָ֖ה ḥālˌā חלה become weak אֲבִיָּ֥ה ʔᵃviyyˌā אֲבִיָּה Abijah בֶן־ ven- בֵּן son יָרָבְעָֽם׃ yārovʕˈām יָרָבְעָם Jeroboam
14:1. in tempore illo aegrotavit Abia filius HieroboamAt that time Abia, the son of Jeroboam, fell sick.
1. At that time Abijah the son of Jeroboam fell sick.
14:1. In that time Abijah, the son of Jeroboam, became ill.
14:1. At that time Abijah the son of Jeroboam fell sick.
At that time Abijah the son of Jeroboam fell sick:

14:1 В то время заболел Авия, сын Иеровоамов.
14:21
καὶ και and; even
Ροβοαμ ροβοαμ Rehoboam
υἱὸς υιος son
Σαλωμων σαλωμων reign
ἐπὶ επι in; on
Ιουδα ιουδα Iouda; Iutha
υἱὸς υιος son
τεσσαράκοντα τεσσαρακοντα forty
καὶ και and; even
ἑνὸς εις.1 one; unit
ἐνιαυτῶν ενιαυτος cycle; period
Ροβοαμ ροβοαμ Rehoboam
ἐν εν in
τῷ ο the
βασιλεύειν βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
δέκα δεκα ten
ἑπτὰ επτα seven
ἔτη ετος year
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
τῇ ο the
πόλει πολις city
ἣν ος who; what
ἐξελέξατο εκλεγω select; choose
κύριος κυριος lord; master
θέσθαι τιθημι put; make
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἐκεῖ εκει there
ἐκ εκ from; out of
πασῶν πας all; every
φυλῶν φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
Νααμα νααμα the
Αμμανῖτις αμμανιτις Ammanitis
14:1
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֔יא hˈî הִיא she
חָלָ֖ה ḥālˌā חלה become weak
אֲבִיָּ֥ה ʔᵃviyyˌā אֲבִיָּה Abijah
בֶן־ ven- בֵּן son
יָרָבְעָֽם׃ yārovʕˈām יָרָבְעָם Jeroboam
14:1. in tempore illo aegrotavit Abia filius Hieroboam
At that time Abia, the son of Jeroboam, fell sick.
14:1. In that time Abijah, the son of Jeroboam, became ill.
14:1. At that time Abijah the son of Jeroboam fell sick.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Связь главы XIV с предыдущей не столько хронологическая - скорее, напротив, повествование гл. XIV относится к последней половине царствования Иеровоама, - сколько логическая, причинная: нечувствительность Иеровоама к божественному вразумлению через пророка (гл. XIII) вызвала грозное для него посещение Божие - в виде болезни лучшего сына его Авии (ср. ст. 13), а вместе и пророческое предвозвещение гибели всего дома Иеровоама. Семейное горе побуждает Иеровоама вспомнить о пророке Ахии, через которого Иегова некогда дал обетование устроить Иеровоаму "твердый дом" (XI:38) и от которого он теперь ждет подтверждения о продолжении его династии. Но сознавая неверность свою заветам Иеговы (XI:37-38), Иеровоам не решается сам идти к пророку, от которого он мог ожидать осуждения своей политики, отторгнувшей Израиля от Иеговы и храма; а посылает жену свою, но и ей приказывает переодеться, чтобы не быть узнанной как случайными встречными, так и самим пророком. Советуя ей взять - по обычаю Востока являться к почтенным лицам, в том числе и к пророкам (1: Цар. IX:8; 4: Цар. V:15, 23; VIII:8) с подарками - некоторые дары пророку, Иеровоам избирает для сего, намеренно, незначительные предметы, как дары от бедняков (у LXX, слав. ст. 3: имеет прибавку: τοι̃ς τέκτοις αυτου̃ καί σταφίδας, и чадом его и гроздие). Обман, как могли думать, тем легче мог бы остаться не открытым, что пророк был слеп от старости (ср. 1: Цар. IV:15). Но пророк получил от Иеговы предупреждение о предстоящем приходе жены Иеровоама (конец 5: ст. по еврейскому и русскому текстам - окончание речи Иеговы, по греческо-славянскому - продолжение рассказа). И пророк прямо открывает тайну царицы и, предупредив ее, что имеет возвестить ей грозное, произносит речь о гибели не только дома Иеровоама, из которого первым умрет подававший надежды сын его Авия, но и всего царства Израильского, изменившего Иегове вместе с первым царем своим Иеровоамом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Abijah's Sickness; the Prophet Ahijah Consulted. B. C. 960.

1 At that time Abijah the son of Jeroboam fell sick. 2 And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there is Ahijah the prophet, which told me that I should be king over this people. 3 And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child. 4 And Jeroboam's wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age. 5 And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be another woman. 6 And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings.
How Jeroboam persisted in his contempt of God and religion we read in the close of the foregoing chapter. Here we are told how God proceeded in his controversy with him; for when God judges he will overcome, and sinners shall either bend or break before him.
I. His child fell sick, v. 1. It is probable that he was his eldest son, and heir-apparent to the crown; for at his death all the kingdom went into mourning for him, ch. xiii. His dignity as a prince, his age as a young prince, and his interest in heaven as a pious prince, could not exempt him from sickness, dangerous sickness. Let none be secure of the continuance of their health, but improve it, while it continues, for the best purposes. Lord, behold, he whom thou lovest, thy favourite, he whom Israel loves, their darling, is sick. At that time, when Jeroboam prostituted the profaned the priesthood (ch. xiii. 33), his child sickened. When sickness comes into our families we should enquire whether there be not some particular sin harboured in our houses, which the affliction is sent to convince us of and reclaim us from.
II. He sent his wife in disguise to enquire of Ahijah the prophet what should become of the child, v. 2, 3. The sickness of his child touched him in a tender part. The withering of this branch of the family would, perhaps, be as sore an affliction to him as the withering of that branch of his body, ch. xiii. 4. Such is the force of natural affection; our children are ourselves but once removed. Now,
1. Jeroboam's great desire, under this affliction, is to know what shall become of the child, whether he will live or die. (1.) It would have been more prudent if he had desired to know what means they should use for the recovery of the child, what they should give him, and what they should do to him; but by this instance, and those of Ahaziah (2 Kings i. 2) and Benhadad (2 Kings viii. 8), it should seem they had then such a foolish notion of fatality as took them off from all use of means; for, if they were sure the patient would live, they thought means needless; if he would die, they thought them useless; not considering that duty is ours, events are God's, and that he that ordained the end ordained the means. Why should a prophet be desired to show that which a little time will show? (2.) It would have been more pious if he had desired to know wherefore God contended with him, had begged the prophet's prayers, and cast away his idols from him; then the child might have been restored to him, as his hand was. But most people would rather be told their fortune than their faults or their duty.
2. That he might know the child's doom, he sent to Ahijah the prophet, who lived obscurely and neglected in Shiloh, blind through age, yet still blest with the visions of the Almighty, which need not bodily eyes, but are rather favoured by the want of them, the eyes of the mind being then most intent and least diverted. Jeroboam sent not to him for advice about the setting up of his calves, or the consecrating of his priests, but had recourse to him in his distress, when the gods he served could give him no relief. Lord, in trouble have those visited thee who before slighted thee. Some have by sickness been reminded of their forgotten ministers and praying friends. He sent to Ahijah, because he had told him he should be king, v. 2. "He was once the messenger of good tidings, surely he will be so again." Those that by sin disqualify themselves for comfort, and yet expect their ministers, because they are good men, should speak peace and comfort to them, greatly wrong both themselves and their ministers.
3. He sent his wife to enquire of the prophet, because she could best put the question without naming names, or making any other description than this, "Sir, I have a son ill; will he recover or not?" The heart of her husband safely trusted in her that she would be faithful both in delivering the message and bringing him the answer; and it seems there were none of all his counsellors in whom he could repose such a confidence; otherwise the sick child could very ill spare her, for mothers are the best nurses, and it would have been much fitter for her to have staid at home to tend him than go to Shiloh to enquire what would become of him. If she go, she must be incognito--in disguise, must change her dress, cover her face, and go by another name,not only to conceal herself from her own court and the country through which she passed (as if it were below her quality to go upon such an errand, and what she had reason to be ashamed of, as Nicodemus that came to Jesus by night, whereas it is no disparagement to the greatest to attend God's prophets), but also to conceal herself from the prophet himself, that he might only answer her question concerning her son, and not enter upon the unpleasing subject of her husband's defection. Thus some people love to prescribe to their ministers, limit them to smooth things, and care not for having the whole counsel of God declared to them, lest it prove to prophesy no good concerning them, but evil. But what a strange notion had Jeroboam of God's prophet when he believed that he could and would certainly tell what would become of the child, and yet either could not or would not discover who was the mother! Could he see into the thick darkness of futurity, and yet not see through the thin veil of this disguise? Did Jeroboam think the God of Israel like his calves, just what he pleased? Be not deceived, God is not mocked.
III. God gave Ahijah notice of the approach of Jeroboam's wife, and that she came in disguise, and full instructions what to say to her (v. 5), which enabled him, as she came in at the door, to call her by her name, to her great surprise, and so to discover to all about him who she was (v. 6): Come in, thou wife of Jeroboam, why feignest thou thyself to be another? He had no regard, 1. To her rank. She was a queen, but what was that to him, who had a message to deliver to her immediately from God, before whom all the children of men stand upon the same level? Nor, 2. To her present. It was usual for those who consulted prophets to bring them tokens of respect, which they accepted, and yet were no hirelings. She brought him a handsome country present (v. 3), but he did not think himself obliged by that to give her any finer language than the nature of her message required. Nor, 3. To her industrious concealment of herself. It is a piece of civility not to take notice of those who desire not to be taken notice of; but the prophet was no courtier, nor gave flattering titles; plain dealing is best, and she shall know, at the first word, what she has to trust to: I am sent to thee with heavy tidings. Note, Those who think by their disguises to hide themselves from God will be wretchedly confounded when they find themselves disappointed in the day of discovery. Sinners now appear in the garb of saints, and are taken to be such; but how will they blush and tremble when they find themselves stripped of their false colours, and are called by their own name: "Go out, thou treacherous false-hearted hypocrite. I never knew thee. Why feignest thou thyself to be another?" Tidings of a portion with hypocrites will be heavy tidings. God will judge men according to what they are, not according to what they seem.
Adam Clarke: Commentary on the Bible - 1831
14:1: Abijah - fell sick - This was but a prelude to the miseries which fell on the house of Jeroboam; but it was another merciful warning, intended to turn him from his idolatry and wickedness.
3 Kings (1 Kings) 14:3
Albert Barnes: Notes on the Bible - 1834
14:1: At that time - The phrase here connects the narrative which follows with Jeroboam's persistence in his evil courses. The event related is the first judgment upon him for his obduracy, the beginning of the cutting off of his house from the face of the earth.
Abijah - We see by this name that Jeroboam did not intend to desert the worship of Yahweh, since its signification is "Yahweh is my father," or "Yahweh is my desire" Job 34:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: that time: Kg1 13:33, Kg1 13:34
the son: Kg1 14:12, Kg1 14:13; Exo 20:5; Sa1 4:19, Sa1 4:20, Sa1 31:2; Sa2 12:15
John Gill
At that time Abijah, the son of Jeroboam, fell sick. Being smitten of God with some disease, as a punishment of Jeroboam's sin; how long this was after the above things were done cannot be said.
14:214:2: եւ ասէ Յերոբովամ ցկին իւր. Արի՛ եւ այլակերպեա՛ց, եւ մի՛ գիտասցեն թէ դու կին Յերոբովամայ իցես, եւ երթիցե՛ս ՚ի Սելով. ահա ա՛նդ է Աքիա մարգարէ. նա՛ խօսեցաւ վասն իմ թագաւորել ՚ի վերայ ժողովրդեանս այսորիկ.
2 եւ Յերոբովամն ասաց իր կնոջը. «Վե՛ր կաց, կերպարանափոխուի՛ր, որ չիմանան, թէ դու Յերոբովամի կինն ես, եւ գնա՛ Սելով: Այնտեղ է ապրում Աքիա մարգարէն: Նա գուշակել է, թէ ես պիտի թագաւորեմ այս ժողովրդի վրայ:
2 Ու Յերոբովամ իր կնոջ ըսաւ. «Ելի՛ր, կերպարանքդ փոխէ՛, այնպէս որ Յերոբովամին կինը ըլլալդ չգիտցուի ու Սելով գնա՛։ Աքիա մարգարէն հոն է, անիկա էր որ ինծի համար ըսաւ թէ այս ժողովուրդին վրայ թագաւոր պիտի ըլլամ։
Եւ ասէ Յերոբովամ ցկին իւր. Արի եւ այլակերպեաց, եւ մի՛ գիտասցեն թէ դու կին Յերոբովամայ իցես, եւ երթիցես ի Սելով. ահա անդ է Աքիա մարգարէ. նա խօսեցաւ վասն իմ թագաւորել ի վերայ ժողովրդեանս այսորիկ:

14:2: եւ ասէ Յերոբովամ ցկին իւր. Արի՛ եւ այլակերպեա՛ց, եւ մի՛ գիտասցեն թէ դու կին Յերոբովամայ իցես, եւ երթիցե՛ս ՚ի Սելով. ահա ա՛նդ է Աքիա մարգարէ. նա՛ խօսեցաւ վասն իմ թագաւորել ՚ի վերայ ժողովրդեանս այսորիկ.
2 եւ Յերոբովամն ասաց իր կնոջը. «Վե՛ր կաց, կերպարանափոխուի՛ր, որ չիմանան, թէ դու Յերոբովամի կինն ես, եւ գնա՛ Սելով: Այնտեղ է ապրում Աքիա մարգարէն: Նա գուշակել է, թէ ես պիտի թագաւորեմ այս ժողովրդի վրայ:
2 Ու Յերոբովամ իր կնոջ ըսաւ. «Ելի՛ր, կերպարանքդ փոխէ՛, այնպէս որ Յերոբովամին կինը ըլլալդ չգիտցուի ու Սելով գնա՛։ Աքիա մարգարէն հոն է, անիկա էր որ ինծի համար ըսաւ թէ այս ժողովուրդին վրայ թագաւոր պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
14:214:2 И сказал Иеровоам жене своей: встань и переоденься, чтобы не узнали, что ты жена Иеровоамова, и пойди в Силом. Там есть пророк Ахия; он предсказал мне, что я буду царем сего народа.
14:22 καὶ και and; even ἐποίησεν ποιεω do; make Ροβοαμ ροβοαμ Rehoboam τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even παρεζήλωσεν παραζηλοω incite αὐτὸν αυτος he; him ἐν εν in πᾶσιν πας all; every οἷς ος who; what ἐποίησαν ποιεω do; make οἱ ο the πατέρες πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ταῖς ο the ἁμαρτίαις αμαρτια sin; fault αὐτῶν αυτος he; him αἷς ος who; what ἥμαρτον αμαρτανω sin
14:2 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יָרָבְעָ֜ם yārovʕˈām יָרָבְעָם Jeroboam לְ lᵊ לְ to אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman ק֤וּמִי qˈûmî קום arise נָא֙ nˌā נָא yeah וְ wᵊ וְ and הִשְׁתַּנִּ֔ית hištannˈîṯ שׁנה change וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֵֽדְע֔וּ yˈēḏᵊʕˈû ידע know כִּי־ kî- כִּי that אַ֖תְּאתי *ʔˌat אַתְּ you אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam וְ wᵊ וְ and הָלַ֣כְתְּ hālˈaḵt הלך walk שִׁלֹ֗ה šilˈō שִׁלֹה Shiloh הִנֵּה־ hinnē- הִנֵּה behold שָׁם֙ šˌām שָׁם there אֲחִיָּ֣ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet הֽוּא־ hˈû- הוּא he דִבֶּ֥ר ḏibbˌer דבר speak עָלַ֛י ʕālˈay עַל upon לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
14:2. dixitque Hieroboam uxori suae surge et commuta habitum ne cognoscaris quod sis uxor Hieroboam et vade in Silo ubi est Ahia propheta qui locutus est mihi quod regnaturus essem super populum huncAnd Jeroboam said to his wife: Arise, and change thy dress, that thou be not known to be the wife of Jeroboam, and go to Silo, where Ahias, the prophet is, who told me that I should reign over this people.
2. And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam: and get thee to Shiloh; behold, there is Ahijah the prophet, which spake concerning me that I should be king over this people.
14:2. And Jeroboam said to his wife: “Rise up, and change clothing, so that you will not be recognized to be the wife of Jeroboam. And go to Shiloh, where the prophet Ahijah is, who said to me that I should reign over this people.
14:2. And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there [is] Ahijah the prophet, which told me that [I should be] king over this people.
And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there [is] Ahijah the prophet, which told me that [I should be] king over this people:

14:2 И сказал Иеровоам жене своей: встань и переоденься, чтобы не узнали, что ты жена Иеровоамова, и пойди в Силом. Там есть пророк Ахия; он предсказал мне, что я буду царем сего народа.
14:22
καὶ και and; even
ἐποίησεν ποιεω do; make
Ροβοαμ ροβοαμ Rehoboam
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
παρεζήλωσεν παραζηλοω incite
αὐτὸν αυτος he; him
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ἐποίησαν ποιεω do; make
οἱ ο the
πατέρες πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
αὐτῶν αυτος he; him
αἷς ος who; what
ἥμαρτον αμαρτανω sin
14:2
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יָרָבְעָ֜ם yārovʕˈām יָרָבְעָם Jeroboam
לְ lᵊ לְ to
אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman
ק֤וּמִי qˈûmî קום arise
נָא֙ nˌā נָא yeah
וְ wᵊ וְ and
הִשְׁתַּנִּ֔ית hištannˈîṯ שׁנה change
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יֵֽדְע֔וּ yˈēḏᵊʕˈû ידע know
כִּי־ kî- כִּי that
אַ֖תְּאתי
*ʔˌat אַתְּ you
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam
וְ wᵊ וְ and
הָלַ֣כְתְּ hālˈaḵt הלך walk
שִׁלֹ֗ה šilˈō שִׁלֹה Shiloh
הִנֵּה־ hinnē- הִנֵּה behold
שָׁם֙ šˌām שָׁם there
אֲחִיָּ֣ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah
הַ ha הַ the
נָּבִ֔יא nnāvˈî נָבִיא prophet
הֽוּא־ hˈû- הוּא he
דִבֶּ֥ר ḏibbˌer דבר speak
עָלַ֛י ʕālˈay עַל upon
לְ lᵊ לְ to
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
14:2. dixitque Hieroboam uxori suae surge et commuta habitum ne cognoscaris quod sis uxor Hieroboam et vade in Silo ubi est Ahia propheta qui locutus est mihi quod regnaturus essem super populum hunc
And Jeroboam said to his wife: Arise, and change thy dress, that thou be not known to be the wife of Jeroboam, and go to Silo, where Ahias, the prophet is, who told me that I should reign over this people.
14:2. And Jeroboam said to his wife: “Rise up, and change clothing, so that you will not be recognized to be the wife of Jeroboam. And go to Shiloh, where the prophet Ahijah is, who said to me that I should reign over this people.
14:2. And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there [is] Ahijah the prophet, which told me that [I should be] king over this people.
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Albert Barnes: Notes on the Bible - 1834
14:2: Disguise thyself - Jeroboam fears that even Ahijah the Shilonite, who in some sort made him king, will scarcely give his queen a favorable answer. The king's conscience tells him that he has not performed the conditions on which he was promised "a sure house" Kg1 11:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: disguise thyself: Kg1 14:5, Kg1 14:6, Kg1 22:30; Sa1 28:8; Sa2 14:2; Ch2 18:29; Luk 12:2
Ahijah: Kg1 11:29-38
Geneva 1599
And Jeroboam said to his wife, Arise, I pray thee, (a) and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there [is] Ahijah the prophet, which told me that [I should be] king over this people.
(a) His own conscience bore witness to him that the prophet of God would not satisfy his desires, who was a wicked man.
John Gill
And Jeroboam said to his wife,.... Who she was is not known:
arise, I pray thee, and disguise thyself; put off her royal apparel, and clothe herself like a common person, mimic the dress and language of a country woman:
that thou be not known to be the wife of Jeroboam: by any that should see her on the road, or at the city she was to go to, or by the prophet to whom she would be sent:
and get thee to Shiloh; which, according to Bunting (g), was twenty four miles, from Tirzah, where Jeroboam now lived, see 3Kings 14:17.
behold, there is Ahijah the prophet: called from thence the Shilonite, 3Kings 11:29,
which told me that I should be king over this people: and this coming to pass, proved him to be a true prophet, and to be credited in what he should say concerning their child. Jeroboam desired his wife to go on this errand, because he did not care it should be known that he applied to any of the prophets of the Lord; nor did he choose it should be known whose child was inquired about, which another must have told, whereas his wife could speak of it as her own; and she was the fittest person to give an account of the child's illness, and would ask the most proper and pertinent questions, and bring him back a faithful report; and he would have her be disguised, lest the prophet, who bore no good will to him because of his apostasy, should refuse to give any answer at all, or else give a very rough and disagreeable one.
(g) Travels, &c. p. 161.
John Wesley
His wife - Because she might without suspicion enquire concerning her own child; and because she would enquire exactly, and diligently, and faithfully acquaint him with the truth. Disguise - Change thy habit, and voice, and go like a private and obscure person. This caution proceeded: first, from the pride of his heart, which made him loth to confess his folly in worshipping such helpless idols, and to give glory to the God whom he had forsaken. Secondly, from jealousy and suspicion, lest the prophet knowing this, should either give her no answer, or make it worse than indeed it was. Thirdly, from policy, lest his people should by his example be drawn to forsake the calves, and to return to the God of Judah.
Robert Jamieson, A. R. Fausset and David Brown
Jeroboam said to his wife, Arise, I pray thee, and disguise thyself--His natural and intense anxiety as a parent is here seen, blended with the deep and artful policy of an apostate king. The reason of this extreme caution was an unwillingness to acknowledge that he looked for information as to the future, not to his idols, but to the true God; and a fear that this step, if publicly known, might endanger the stability of his whole political system; and a strong impression that Ahijah, who was greatly offended with him, would, if consulted openly by his queen, either insult or refuse to receive her. For these reasons he selected his wife, as, in every view, the most proper for such a secret and confidential errand, but recommended her to assume the garb and manner of a peasant woman. Strange infatuation, to suppose that the God who could reveal futurity could not penetrate a flimsy disguise!
14:314:3: եւ ա՛ռ ՚ի ձեռին քո ա՛ռնն Աստուծոյ հաց, եւ բլիթս որդւոց նորա, եւ չամիչ՝ եւ ստոման մի մեղու, եւ երթիցե՛ս առ նա. եւ պատմեսցէ քեզ զի՞նչ լինելոց իցէ մանկանն[3617]։ [3617] Ոմանք. Եւ ա՛ռ ՚ի ձեռն քո... եւ նա պատմեսցէ քեզ զի՞նչ լինելոց է մանկանն։
3 Հա՛ց վերցրու Աստծու մարդու համար, նրա որդիների համար՝ բլիթներ, չամիչ ու մի սափոր մեղր, գնա՛ նրա մօտ, եւ նա քեզ պիտի յայտնի, թէ ինչ կը պատահի մանկանը»:
3 Ձեռքդ տասը հաց եւ բլիթներ ու մէկ սափոր մեղր ա՛ռ ու անոր գնա՛։ Անիկա քեզի պիտի յայտնէ ինչ որ տղուն պիտի պատահի»։
եւ ա՛ռ ի ձեռին քո [338]առնն Աստուծոյ`` հաց, եւ բլիթս [339]որդւոց նորա, եւ չամիչ`` եւ ստոման մի մեղու, եւ երթիցես առ նա, եւ պատմեսցէ քեզ զինչ լինելոց իցէ մանկանն:

14:3: եւ ա՛ռ ՚ի ձեռին քո ա՛ռնն Աստուծոյ հաց, եւ բլիթս որդւոց նորա, եւ չամիչ՝ եւ ստոման մի մեղու, եւ երթիցե՛ս առ նա. եւ պատմեսցէ քեզ զի՞նչ լինելոց իցէ մանկանն[3617]։
[3617] Ոմանք. Եւ ա՛ռ ՚ի ձեռն քո... եւ նա պատմեսցէ քեզ զի՞նչ լինելոց է մանկանն։
3 Հա՛ց վերցրու Աստծու մարդու համար, նրա որդիների համար՝ բլիթներ, չամիչ ու մի սափոր մեղր, գնա՛ նրա մօտ, եւ նա քեզ պիտի յայտնի, թէ ինչ կը պատահի մանկանը»:
3 Ձեռքդ տասը հաց եւ բլիթներ ու մէկ սափոր մեղր ա՛ռ ու անոր գնա՛։ Անիկա քեզի պիտի յայտնէ ինչ որ տղուն պիտի պատահի»։
zohrab-1805▾ eastern-1994▾ western am▾
14:314:3 И возьми с собою [для человека Божия] десять хлебов, и лепешек, и кувшин меду, и пойди к нему: он скажет тебе, что будет с отроком.
14:23 καὶ και and; even ᾠκοδόμησαν οικοδομεω build ἑαυτοῖς εαυτου of himself; his own ὑψηλὰ υψηλος high; lofty καὶ και and; even στήλας στηλη and; even ἄλση αλσος in; on πάντα πας all; every βουνὸν βουνος mound ὑψηλὸν υψηλος high; lofty καὶ και and; even ὑποκάτω υποκατω underneath παντὸς πας all; every ξύλου ξυλον wood; timber συσκίου συσκιος closely shaded; thickly shaded
14:3 וְ wᵊ וְ and לָקַ֣חַתְּ lāqˈaḥat לקח take בְּ֠ bᵊ בְּ in יָדֵךְ yāḏēḵ יָד hand עֲשָׂרָ֨ה ʕᵃśārˌā עֲשָׂרָה ten לֶ֧חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and נִקֻּדִ֛ים niqquḏˈîm נִקֻּדִים crumbs וּ û וְ and בַקְבֻּ֥ק vaqbˌuq בַּקְבֻּק bottle דְּבַ֖שׁ dᵊvˌaš דְּבַשׁ honey וּ û וְ and בָ֣את vˈāṯ בוא come אֵלָ֑יו ʔēlˈāʸw אֶל to ה֚וּא ˈhû הוּא he יַגִּ֣יד yaggˈîḏ נגד report לָ֔ךְ lˈāḵ לְ to מַה־ mah- מָה what יִּֽהְיֶ֖ה yyˈihyˌeh היה be לַ la לְ to † הַ the נָּֽעַר׃ nnˈāʕar נַעַר boy
14:3. tolle quoque in manu tua decem panes et crustula et vas mellis et vade ad illum ipse indicabit tibi quid eventurum sit huic pueroTake also with thee ten loaves, and cracknels, and a pot of honey, and go to him: for he will tell thee what will become of this child.
3. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.
14:3. Also, take in your hand ten loaves, and dried bread, and a container of honey, and go to him. For he will reveal to you what will happen to this boy.”
14:3. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.
And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child:

14:3 И возьми с собою [для человека Божия] десять хлебов, и лепешек, и кувшин меду, и пойди к нему: он скажет тебе, что будет с отроком.
14:23
καὶ και and; even
ᾠκοδόμησαν οικοδομεω build
ἑαυτοῖς εαυτου of himself; his own
ὑψηλὰ υψηλος high; lofty
καὶ και and; even
στήλας στηλη and; even
ἄλση αλσος in; on
πάντα πας all; every
βουνὸν βουνος mound
ὑψηλὸν υψηλος high; lofty
καὶ και and; even
ὑποκάτω υποκατω underneath
παντὸς πας all; every
ξύλου ξυλον wood; timber
συσκίου συσκιος closely shaded; thickly shaded
14:3
וְ wᵊ וְ and
לָקַ֣חַתְּ lāqˈaḥat לקח take
בְּ֠ bᵊ בְּ in
יָדֵךְ yāḏēḵ יָד hand
עֲשָׂרָ֨ה ʕᵃśārˌā עֲשָׂרָה ten
לֶ֧חֶם lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
נִקֻּדִ֛ים niqquḏˈîm נִקֻּדִים crumbs
וּ û וְ and
בַקְבֻּ֥ק vaqbˌuq בַּקְבֻּק bottle
דְּבַ֖שׁ dᵊvˌaš דְּבַשׁ honey
וּ û וְ and
בָ֣את vˈāṯ בוא come
אֵלָ֑יו ʔēlˈāʸw אֶל to
ה֚וּא ˈhû הוּא he
יַגִּ֣יד yaggˈîḏ נגד report
לָ֔ךְ lˈāḵ לְ to
מַה־ mah- מָה what
יִּֽהְיֶ֖ה yyˈihyˌeh היה be
לַ la לְ to
הַ the
נָּֽעַר׃ nnˈāʕar נַעַר boy
14:3. tolle quoque in manu tua decem panes et crustula et vas mellis et vade ad illum ipse indicabit tibi quid eventurum sit huic puero
Take also with thee ten loaves, and cracknels, and a pot of honey, and go to him: for he will tell thee what will become of this child.
14:3. Also, take in your hand ten loaves, and dried bread, and a container of honey, and go to him. For he will reveal to you what will happen to this boy.”
14:3. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.
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
14:3: Ten loaves - Probably common or household bread.
Cracknels - נקדים nikkuddim, spotted, or perforated bread; thin cakes, pierced through with many holes, the same as is called Jews' bread to the present day, and used by them at the passover. It was customary to give presents to all great personages; and no person consulted a prophet without bringing something in his hand.
3 Kings (1 Kings) 14:5
Albert Barnes: Notes on the Bible - 1834
14:3: See the marginal reference The presents here were selected for the purpose of deception, being such as a poor country person would have been likely to bring. Jeroboam counted also on Ahijah's blindness Kg1 14:4 as favoring his plan of deception (compare Gen 27:1, Gen 27:22).
Cracknels - See the margin. The Hebrew word is thought to mean a kind of cake which crumbled easily.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: And take: Kg1 13:7; Sa1 9:7, Sa1 9:8; Kg2 4:42, Kg2 5:5, Kg2 5:15, Kg2 8:7-9
with thee: Heb. in thine hand
cracknels: or, cakes, Nikkoodim, spotted, or perforated cakes; either, as some suppose, thin cakes pierced through with holes, the same as is called Jews' bread to the present day, and used by them at the passover; or, as Mr. Harmer imagines, cakes spotted with seeds, as with sesamum, Roman coriander, etc., such as he proves from Rauwolff, Russell, and Hanway, are still used in the East. This was certainly not a present that proclaimed royalty; but it does not appear to have been, in the estimation of the East, a present only fit for a country woman to have made, as Bp. Patrick supposes. for D'Arvieux informs us, that when he waited on an Arab emir, his mother and sisters sent him a present of pastry, honey, and fresh butter, with a bason of sweetmeats of Damascus.
cruse: or, bottle
he shall tell: Kg2 1:2, Kg2 8:8; Luk 7:2, Luk 7:3; Joh 4:47, Joh 4:48, Joh 11:3
Geneva 1599
And take with (b) thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.
(b) According to the custom when they went to ask counsel of prophets, (1Kings 9:7).
John Gill
And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him,.... It being usual to carry a present to a prophet when he was inquired of on any account, see 1Kings 9:7 and this being a plain present, and of such things as the country afforded, she might be taken for a plain countrywoman, and not for such a personage as she was: the ten loaves could not be large for a woman to carry, most probably made of wheat; the cracknels, according to the Greek version in Drusius, were for the prophet's children; they very likely were spiced, or were sweetened with honey, and might be somewhat like our simnels; they seem to have their name in Hebrew from having points and pricks in them for the sake of ornament; such as Plautus (h) calls "scribilitae", because as Turnebus (i) says, they were marked and pricked, and seemed as if they were written:
he shall tell thee what shall become of the child; whether it should live or die, for that was all he wanted to know; he did not desire to know what should be done to the child for its recovery, nor to request the prophet's prayers for it.
(h) Prolog. Poenulo, ver. 43. (i) Adversar. l. 23. c. 10.
John Wesley
And take - A present, after the manner, but mean, as became an ordinary country woman, which she personated. It had been more pious to enquire, why God contended with him.
Robert Jamieson, A. R. Fausset and David Brown
And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him--This was a present in unison with the peasant character she assumed. Cracknels are a kind of sweet seed-cake. The prophet was blind, but having received divine premonition of the pretended countrywoman's coming, he addressed her as the queen the moment she appeared, apprised her of the calamities which, in consequence of the ingratitude of Jeroboam, his apostasy, and outrageous misgovernment of Israel, impended over their house, as well as over the nation which too readily followed his idolatrous innovations.
14:414:4: Եւ արա՛ր այնպէս կինն Յերոբովամու, եւ յարեաւ եւ գնաց ՚ի Սելով, եւ եմուտ ՚ի տուն Աքիայ. եւ այրն ծերացեալ ՚ի տեսանելոյ, եւ վատեա՛լ աչք իւր ՚ի ծերութենէ իւրմէ։
4 Յերոբովամի կինն այդպէս էլ արեց. նա վեր կացաւ գնաց Սելով, մտաւ Աքիայի տունը, սակայն Աքիայի տեսողութիւնը վատացել էր, ծերութեան պատճառով աչքերը չէին տեսնում:
4 Յերոբովամին կինը այնպէս ըրաւ ու ելաւ Սելով գնաց, Աքիային տունը մտաւ։ Աքիային աչքերը ծերութենէն տկարացեր էին ու չէր կրնար տեսնել։
Եւ արար այնպէս կինն Յերոբովամու, եւ յարեաւ եւ գնաց ի Սելով, եւ եմուտ ի տուն Աքիայ. եւ այրն ծերացեալ ի տեսանելոյ. եւ վատեալ աչք իւր ի ծերութենէ իւրմէ:

14:4: Եւ արա՛ր այնպէս կինն Յերոբովամու, եւ յարեաւ եւ գնաց ՚ի Սելով, եւ եմուտ ՚ի տուն Աքիայ. եւ այրն ծերացեալ ՚ի տեսանելոյ, եւ վատեա՛լ աչք իւր ՚ի ծերութենէ իւրմէ։
4 Յերոբովամի կինն այդպէս էլ արեց. նա վեր կացաւ գնաց Սելով, մտաւ Աքիայի տունը, սակայն Աքիայի տեսողութիւնը վատացել էր, ծերութեան պատճառով աչքերը չէին տեսնում:
4 Յերոբովամին կինը այնպէս ըրաւ ու ելաւ Սելով գնաց, Աքիային տունը մտաւ։ Աքիային աչքերը ծերութենէն տկարացեր էին ու չէր կրնար տեսնել։
zohrab-1805▾ eastern-1994▾ western am▾
14:414:4 Жена Иеровоама так и сделала: встала, пошла в Силом и пришла в дом Ахии. Ахия уже не мог видеть, ибо глаза его сделались неподвижны от старости.
14:24 καὶ και and; even σύνδεσμος συνδεσμος connection ἐγενήθη γινομαι happen; become ἐν εν in τῇ ο the γῇ γη earth; land καὶ και and; even ἐποίησαν ποιεω do; make ἀπὸ απο from; away πάντων πας all; every τῶν ο the βδελυγμάτων βδελυγμα abomination τῶν ο the ἐθνῶν εθνος nation; caste ὧν ος who; what ἐξῆρεν εξαιρω lift out / up; remove κύριος κυριος lord; master ἀπὸ απο from; away προσώπου προσωπον face; ahead of υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
14:4 וַ wa וְ and תַּ֤עַשׂ ttˈaʕaś עשׂה make כֵּן֙ kˌēn כֵּן thus אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam וַ wa וְ and תָּ֨קָם֙ ttˈāqom קום arise וַ wa וְ and תֵּ֣לֶךְ ttˈēleḵ הלך walk שִׁלֹ֔ה šilˈō שִׁלֹה Shiloh וַ wa וְ and תָּבֹ֖א ttāvˌō בוא come בֵּ֣ית bˈêṯ בַּיִת house אֲחִיָּ֑ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah וַ wa וְ and אֲחִיָּ֨הוּ֙ ʔᵃḥiyyˈāhû אֲחִיָּהוּ Ahijah לֹֽא־ lˈō- לֹא not יָכֹ֣ל yāḵˈōl יכל be able לִ li לְ to רְאֹ֔ות rᵊʔˈôṯ ראה see כִּ֛י kˈî כִּי that קָ֥מוּ qˌāmû קום arise עֵינָ֖יו ʕênˌāʸw עַיִן eye מִ mi מִן from שֵּׂיבֹֽו׃ ס śśêvˈô . s שֵׂיב age
14:4. fecit ut dixerat uxor Hieroboam et consurgens abiit in Silo et venit in domum Ahia at ille non poterat videre quia caligaverant oculi eius prae senectuteJeroboam's wife did as he told her: and rising up, went to Silo, and came to the house of Ahias; but he could not see, for his eyes were dim by reason of his age.
4. And Jeroboam’s wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. Now Ahijah could not see; for his eyes were set by reason of his age.
14:4. The wife of Jeroboam did just as he had said. And rising up, she went away to Shiloh. And she arrived at the house of Ahijah. But he was unable to see, because his eyes had dimmed due to old age.
14:4. And Jeroboam’s wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age.
And Jeroboam' s wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age:

14:4 Жена Иеровоама так и сделала: встала, пошла в Силом и пришла в дом Ахии. Ахия уже не мог видеть, ибо глаза его сделались неподвижны от старости.
14:24
καὶ και and; even
σύνδεσμος συνδεσμος connection
ἐγενήθη γινομαι happen; become
ἐν εν in
τῇ ο the
γῇ γη earth; land
καὶ και and; even
ἐποίησαν ποιεω do; make
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
βδελυγμάτων βδελυγμα abomination
τῶν ο the
ἐθνῶν εθνος nation; caste
ὧν ος who; what
ἐξῆρεν εξαιρω lift out / up; remove
κύριος κυριος lord; master
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
14:4
וַ wa וְ and
תַּ֤עַשׂ ttˈaʕaś עשׂה make
כֵּן֙ kˌēn כֵּן thus
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam
וַ wa וְ and
תָּ֨קָם֙ ttˈāqom קום arise
וַ wa וְ and
תֵּ֣לֶךְ ttˈēleḵ הלך walk
שִׁלֹ֔ה šilˈō שִׁלֹה Shiloh
וַ wa וְ and
תָּבֹ֖א ttāvˌō בוא come
בֵּ֣ית bˈêṯ בַּיִת house
אֲחִיָּ֑ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah
וַ wa וְ and
אֲחִיָּ֨הוּ֙ ʔᵃḥiyyˈāhû אֲחִיָּהוּ Ahijah
לֹֽא־ lˈō- לֹא not
יָכֹ֣ל yāḵˈōl יכל be able
לִ li לְ to
רְאֹ֔ות rᵊʔˈôṯ ראה see
כִּ֛י kˈî כִּי that
קָ֥מוּ qˌāmû קום arise
עֵינָ֖יו ʕênˌāʸw עַיִן eye
מִ mi מִן from
שֵּׂיבֹֽו׃ ס śśêvˈô . s שֵׂיב age
14:4. fecit ut dixerat uxor Hieroboam et consurgens abiit in Silo et venit in domum Ahia at ille non poterat videre quia caligaverant oculi eius prae senectute
Jeroboam's wife did as he told her: and rising up, went to Silo, and came to the house of Ahias; but he could not see, for his eyes were dim by reason of his age.
14:4. The wife of Jeroboam did just as he had said. And rising up, she went away to Shiloh. And she arrived at the house of Ahijah. But he was unable to see, because his eyes had dimmed due to old age.
14:4. And Jeroboam’s wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: Shiloh: Kg1 11:29; Jos 18:1; Sa1 4:3, Sa1 4:4; Jer 7:12-14
for his eyes: Gen 27:1, Gen 48:10; Deu 34:7; Sa1 3:2, Sa1 4:15; Psa 90:10; Ecc 12:3
were set by reason of his age: Heb. stood for his hoariness
John Gill
And Jeroboam's wife did so, and went to Shiloh, and came to the house of Abijah,.... Disguised herself, and took this long journey, and found the prophet's house; which she did partly in obedience to her husband, and partly from affection to her child: but Abijah could not see; her or anybody else that came into the room to him:
for his eyes were set by reason of his age; or "stood" fixed and immovable, as the eyes of blind men are; or the nerves and muscles of his eyes stood within the holes thereof, so that he could not see objects.
14:514:5: Եւ ասէ Տէր ցԱքիա. Ահա կինն Յերոբովամայ գա՛յ հարցանել բան ՚ի քէն վասն որդւոյ իւրոյ, զի հիւանդ է. զա՛յս ինչ եւ զայս ասասցես նմա[3618]։ [3618] Ոմանք. Ահա կին Յերոբովամու... զայս ինչ եւ զայս ինչ ասասցես։
5 Տէրն ասաց Աքիային. «Յերոբովամի կինը եկել է քեզնից բան հարցնելու իր հիւանդ որդու մասին, իսկ դու այսպէս եւ այսպէս կ’ասես նրան»:
5 Եւ Տէրը Աքիային ըսաւ. «Ահա Յերոբովամին կինը իր տղուն համար քեզի հարցնելու կու գայ, վասն զի անիկա հիւանդ է։ Անոր այսպէս ու այսպէս ըսէ։ Անիկա գալու ատենը անծանօթ կերպարանքով պիտի գայ»։
Եւ ասէ Տէր ցԱքիա. Ահա կինն Յերոբովամայ գայ հարցանել բան ի քէն վասն որդւոյ իւրոյ, զի հիւանդ է. զայս ինչ եւ զայս ասասցես նմա. եւ [340]եղեւ ի մտանելն նորա, եւ ինքն յանծանօթս [341]լինէր:

14:5: Եւ ասէ Տէր ցԱքիա. Ահա կինն Յերոբովամայ գա՛յ հարցանել բան ՚ի քէն վասն որդւոյ իւրոյ, զի հիւանդ է. զա՛յս ինչ եւ զայս ասասցես նմա[3618]։
[3618] Ոմանք. Ահա կին Յերոբովամու... զայս ինչ եւ զայս ինչ ասասցես։
5 Տէրն ասաց Աքիային. «Յերոբովամի կինը եկել է քեզնից բան հարցնելու իր հիւանդ որդու մասին, իսկ դու այսպէս եւ այսպէս կ’ասես նրան»:
5 Եւ Տէրը Աքիային ըսաւ. «Ահա Յերոբովամին կինը իր տղուն համար քեզի հարցնելու կու գայ, վասն զի անիկա հիւանդ է։ Անոր այսպէս ու այսպէս ըսէ։ Անիկա գալու ատենը անծանօթ կերպարանքով պիտի գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:514:5 И сказал Господь Ахии: вот, идет жена Иеровоамова спросить тебя о сыне своем, ибо он болен; так и так говори ей; она придет переодетая.
14:25 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period τῷ ο the πέμπτῳ πεμπτος fifth βασιλεύοντος βασιλευω reign Ροβοαμ ροβοαμ Rehoboam ἀνέβη αναβαινω step up; ascend Σουσακιμ σουσακιμ monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem
14:5 וַ wa וְ and יהוָ֞ה [yhwˈāh] יְהוָה YHWH אָמַ֣ר ʔāmˈar אמר say אֶל־ ʔel- אֶל to אֲחִיָּ֗הוּ ʔᵃḥiyyˈāhû אֲחִיָּהוּ Ahijah הִנֵּ֣ה hinnˈē הִנֵּה behold אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman יָרָבְעָ֡ם yārovʕˈām יָרָבְעָם Jeroboam בָּאָ֣ה bāʔˈā בוא come לִ li לְ to דְרֹשׁ֩ ḏᵊrˌōš דרשׁ inquire דָּבָ֨ר dāvˌār דָּבָר word מֵ mē מִן from עִמְּךָ֤ ʕimmᵊḵˈā עִם with אֶל־ ʔel- אֶל to בְּנָהּ֙ bᵊnˌāh בֵּן son כִּֽי־ kˈî- כִּי that חֹלֶ֣ה ḥōlˈeh חלה become weak ה֔וּא hˈû הוּא he כָּ kā כְּ as זֹ֥ה zˌō זֹה this וְ wᵊ וְ and כָ ḵā כְּ as זֶ֖ה zˌeh זֶה this תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to וִ wi וְ and יהִ֣י yhˈî היה be כְ ḵᵊ כְּ as בֹאָ֔הּ vōʔˈāh בוא come וְ wᵊ וְ and הִ֖יא hˌî הִיא she מִתְנַכֵּרָֽה׃ miṯnakkērˈā נכר recognise
14:5. dixit autem Dominus ad Ahiam ecce uxor Hieroboam ingreditur ut consulat te super filio suo qui aegrotat haec et haec loqueris ei cum ergo illa intraret et dissimularet se esse quae eratAnd the Lord said to Ahias: Behold the wife of Jeroboam cometh in, to consult thee concerning her son, that is sick: thus and thus shalt thou speak to her. So when she was coming in, and made as if she were another woman,
5. And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to inquire of thee concerning her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be another woman.
14:5. Then the Lord said to Ahijah: “Behold, the wife of Jeroboam enters, so that she may consult you over her son, who is ill. You shall say one thing and another to her.” Therefore, as she was entering, not presenting herself to be who she was,
14:5. And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he [is] sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself [to be] another [woman].
And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he [is] sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself [to be] another:

14:5 И сказал Господь Ахии: вот, идет жена Иеровоамова спросить тебя о сыне своем, ибо он болен; так и так говори ей; она придет переодетая.
14:25
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
τῷ ο the
πέμπτῳ πεμπτος fifth
βασιλεύοντος βασιλευω reign
Ροβοαμ ροβοαμ Rehoboam
ἀνέβη αναβαινω step up; ascend
Σουσακιμ σουσακιμ monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
14:5
וַ wa וְ and
יהוָ֞ה [yhwˈāh] יְהוָה YHWH
אָמַ֣ר ʔāmˈar אמר say
אֶל־ ʔel- אֶל to
אֲחִיָּ֗הוּ ʔᵃḥiyyˈāhû אֲחִיָּהוּ Ahijah
הִנֵּ֣ה hinnˈē הִנֵּה behold
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
יָרָבְעָ֡ם yārovʕˈām יָרָבְעָם Jeroboam
בָּאָ֣ה bāʔˈā בוא come
לִ li לְ to
דְרֹשׁ֩ ḏᵊrˌōš דרשׁ inquire
דָּבָ֨ר dāvˌār דָּבָר word
מֵ מִן from
עִמְּךָ֤ ʕimmᵊḵˈā עִם with
אֶל־ ʔel- אֶל to
בְּנָהּ֙ bᵊnˌāh בֵּן son
כִּֽי־ kˈî- כִּי that
חֹלֶ֣ה ḥōlˈeh חלה become weak
ה֔וּא hˈû הוּא he
כָּ כְּ as
זֹ֥ה zˌō זֹה this
וְ wᵊ וְ and
כָ ḵā כְּ as
זֶ֖ה zˌeh זֶה this
תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak
אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to
וִ wi וְ and
יהִ֣י yhˈî היה be
כְ ḵᵊ כְּ as
בֹאָ֔הּ vōʔˈāh בוא come
וְ wᵊ וְ and
הִ֖יא hˌî הִיא she
מִתְנַכֵּרָֽה׃ miṯnakkērˈā נכר recognise
14:5. dixit autem Dominus ad Ahiam ecce uxor Hieroboam ingreditur ut consulat te super filio suo qui aegrotat haec et haec loqueris ei cum ergo illa intraret et dissimularet se esse quae erat
And the Lord said to Ahias: Behold the wife of Jeroboam cometh in, to consult thee concerning her son, that is sick: thus and thus shalt thou speak to her. So when she was coming in, and made as if she were another woman,
14:5. Then the Lord said to Ahijah: “Behold, the wife of Jeroboam enters, so that she may consult you over her son, who is ill. You shall say one thing and another to her.” Therefore, as she was entering, not presenting herself to be who she was,
14:5. And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he [is] sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself [to be] another [woman].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
14:5: Feign herself to be another woman - It would have been discreditable to Jeroboam's calves, if it had been known that he had consulted a prophet of Jehovah.
3 Kings (1 Kings) 14:8
Albert Barnes: Notes on the Bible - 1834
14:5: Feign herself to be another woman - literally, "she shall make herself strange," i. e., "she shall come in disguised." So Kg1 14:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: the Lord: Kg2 4:27, Kg2 6:8-12; Psa 139:1-4; Pro 21:30; Amo 3:7; Act 10:19, Act 10:20
Geneva 1599
And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he [is] sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself [to be] (c) another [woman].
(c) Than the wife of Jeroboam.
John Gill
And the Lord said unto Abijah,.... Either in a dream, or by an impulse upon his mind, before Jeroboam's wife came in:
behold, the wife of Jeroboam cometh to ask a thing of thee for her son, for he is sick; to know whether he will recover or not:
thus and thus shall thou say unto her; as after expressed in some following verses:
for it shall be, when she cometh in, that she shall feign herself another woman; to the people that let her in, and introduce her to the prophet, and to the prophet himself; pretend herself to be a countrywoman come to ask a question of the prophet concerning her son that was ill of a disease.
14:614:6: Եւ եղեւ ՚ի մտանելն նորա, եւ ինքն յանծանօ՛թս լինէր. եւ եղեւ իբրեւ լուաւ Աքիա զձայն ոտից նորա, ՚ի մտանելն նորա եւ ՚ի բանալ, ասէ. Մո՛ւտ կին Յերոբովամու. ընդէ՞ր իցէ այդ զի յանծանօթս լինիս. եւ ես եմ առաքեալ առ քեզ խստութեամբ[3619]։ [3619] Յօրինակին պակասէր. Եւ ես եմ առաք՛՛։
6 Երբ կինը ներս մտաւ, արդէն կերպարանափոխուած էր: Երբ Աքիան դռան բացուելուց եւ ներս մտնելուց յետոյ լսեց նրա ոտնաձայնը, ասաց. «Մտի՛ր, Յերոբովամի՛ կին, ինչո՞ւ ես կերպարանափոխուել: Ես ուղարկուած եմ, որ քեզ դաժան բան ասեմ:
6 Երբ կինը դռնէն ներս կը մտնէր, Աքիա անոր ոտքերուն ձայնը լսածին պէս ըսաւ. «Ո՛վ Յերոբովամի կին, եկո՛ւր. դուն ինչո՞ւ այդպիսի անծանօթ կերպարանք առեր ես. բայց ես քեզի տխուր լուր մը տալու ղրկուեցայ։
Եւ եղեւ իբրեւ լուաւ Աքիա զձայն ոտից նորա, ի մտանելն նորա [342]եւ ի բանալ``, ասէ. Մուտ, կին Յերոբովամու. ընդէ՞ր իցէ այդ զի յանծանօթս լինիս. եւ ես եմ առաքեալ առ քեզ խստութեամբ:

14:6: Եւ եղեւ ՚ի մտանելն նորա, եւ ինքն յանծանօ՛թս լինէր. եւ եղեւ իբրեւ լուաւ Աքիա զձայն ոտից նորա, ՚ի մտանելն նորա եւ ՚ի բանալ, ասէ. Մո՛ւտ կին Յերոբովամու. ընդէ՞ր իցէ այդ զի յանծանօթս լինիս. եւ ես եմ առաքեալ առ քեզ խստութեամբ[3619]։
[3619] Յօրինակին պակասէր. Եւ ես եմ առաք՛՛։
6 Երբ կինը ներս մտաւ, արդէն կերպարանափոխուած էր: Երբ Աքիան դռան բացուելուց եւ ներս մտնելուց յետոյ լսեց նրա ոտնաձայնը, ասաց. «Մտի՛ր, Յերոբովամի՛ կին, ինչո՞ւ ես կերպարանափոխուել: Ես ուղարկուած եմ, որ քեզ դաժան բան ասեմ:
6 Երբ կինը դռնէն ներս կը մտնէր, Աքիա անոր ոտքերուն ձայնը լսածին պէս ըսաւ. «Ո՛վ Յերոբովամի կին, եկո՛ւր. դուն ինչո՞ւ այդպիսի անծանօթ կերպարանք առեր ես. բայց ես քեզի տխուր լուր մը տալու ղրկուեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:614:6 Ахия, услышав шорох от ног ее, когда она вошла в дверь, сказал: войди, жена Иеровоамова; для чего было тебе переодеваться? Я грозный посланник к тебе.
14:26 καὶ και and; even ἔλαβεν λαμβανω take; get πάντας πας all; every τοὺς ο the θησαυροὺς θησαυρος treasure οἴκου οικος home; household κυρίου κυριος lord; master καὶ και and; even τοὺς ο the θησαυροὺς θησαυρος treasure οἴκου οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even τὰ ο the δόρατα δορυ the χρυσᾶ χρυσεος of gold; golden ἃ ος who; what ἔλαβεν λαμβανω take; get Δαυιδ δαβιδ Dabid; Thavith ἐκ εκ from; out of χειρὸς χειρ hand τῶν ο the παίδων παις child; boy Αδρααζαρ αδρααζαρ monarch; king Σουβα σουβα and; even εἰσήνεγκεν εισφερω bring in αὐτὰ αυτος he; him εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem τὰ ο the πάντα πας all; every ἔλαβεν λαμβανω take; get ὅπλα οπλον armament; weapon τὰ ο the χρυσᾶ χρυσεος of gold; golden
14:6 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כִ ḵi כְּ as שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear אֲחִיָּ֜הוּ ʔᵃḥiyyˈāhû אֲחִיָּהוּ Ahijah אֶת־ ʔeṯ- אֵת [object marker] קֹ֤ול qˈôl קֹול sound רַגְלֶ֨יהָ֙ raḡlˈeʸhā רֶגֶל foot בָּאָ֣ה bāʔˈā בוא come בַ va בְּ in † הַ the פֶּ֔תַח ppˈeṯaḥ פֶּתַח opening וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say בֹּ֖אִי bˌōʔî בוא come אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam לָ֣מָּה lˈāmmā לָמָה why זֶּ֗ה zzˈeh זֶה this אַ֚תְּ ˈʔat אַתְּ you מִתְנַכֵּרָ֔ה miṯnakkērˈā נכר recognise וְ wᵊ וְ and אָ֣נֹכִ֔י ʔˈānōḵˈî אָנֹכִי i שָׁל֥וּחַ šālˌûₐḥ שׁלח send אֵלַ֖יִךְ ʔēlˌayiḵ אֶל to קָשָֽׁה׃ qāšˈā קָשֶׁה hard
14:6. audivit Ahias sonitum pedum eius introeuntis per ostium et ait ingredere uxor Hieroboam quare aliam esse te simulas ego autem missus sum ad te durus nuntiusAhias heard the sound of her feet, coming in at the door, and said: Come in, thou wife of Jeroboam: why dost thou feign thyself to be another? But I am sent to thee with heavy tidings.
6. And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings.
14:6. Ahijah heard the sound of her feet, entering through the door. And he said: “Enter, O wife of Jeroboam. Why do you pretend to be someone you are not? But I have been sent to you with harsh news.
14:6. And it was [so], when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself [to be] another? for I [am] sent to thee [with] heavy [tidings].
And it was [so], when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself [to be] another? for I [am] sent to thee [with] heavy:

14:6 Ахия, услышав шорох от ног ее, когда она вошла в дверь, сказал: войди, жена Иеровоамова; для чего было тебе переодеваться? Я грозный посланник к тебе.
14:26
καὶ και and; even
ἔλαβεν λαμβανω take; get
πάντας πας all; every
τοὺς ο the
θησαυροὺς θησαυρος treasure
οἴκου οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
τοὺς ο the
θησαυροὺς θησαυρος treasure
οἴκου οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
τὰ ο the
δόρατα δορυ the
χρυσᾶ χρυσεος of gold; golden
ος who; what
ἔλαβεν λαμβανω take; get
Δαυιδ δαβιδ Dabid; Thavith
ἐκ εκ from; out of
χειρὸς χειρ hand
τῶν ο the
παίδων παις child; boy
Αδρααζαρ αδρααζαρ monarch; king
Σουβα σουβα and; even
εἰσήνεγκεν εισφερω bring in
αὐτὰ αυτος he; him
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
τὰ ο the
πάντα πας all; every
ἔλαβεν λαμβανω take; get
ὅπλα οπλον armament; weapon
τὰ ο the
χρυσᾶ χρυσεος of gold; golden
14:6
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כִ ḵi כְּ as
שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear
אֲחִיָּ֜הוּ ʔᵃḥiyyˈāhû אֲחִיָּהוּ Ahijah
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֤ול qˈôl קֹול sound
רַגְלֶ֨יהָ֙ raḡlˈeʸhā רֶגֶל foot
בָּאָ֣ה bāʔˈā בוא come
בַ va בְּ in
הַ the
פֶּ֔תַח ppˈeṯaḥ פֶּתַח opening
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
בֹּ֖אִי bˌōʔî בוא come
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam
לָ֣מָּה lˈāmmā לָמָה why
זֶּ֗ה zzˈeh זֶה this
אַ֚תְּ ˈʔat אַתְּ you
מִתְנַכֵּרָ֔ה miṯnakkērˈā נכר recognise
וְ wᵊ וְ and
אָ֣נֹכִ֔י ʔˈānōḵˈî אָנֹכִי i
שָׁל֥וּחַ šālˌûₐḥ שׁלח send
אֵלַ֖יִךְ ʔēlˌayiḵ אֶל to
קָשָֽׁה׃ qāšˈā קָשֶׁה hard
14:6. audivit Ahias sonitum pedum eius introeuntis per ostium et ait ingredere uxor Hieroboam quare aliam esse te simulas ego autem missus sum ad te durus nuntius
Ahias heard the sound of her feet, coming in at the door, and said: Come in, thou wife of Jeroboam: why dost thou feign thyself to be another? But I am sent to thee with heavy tidings.
14:6. Ahijah heard the sound of her feet, entering through the door. And he said: “Enter, O wife of Jeroboam. Why do you pretend to be someone you are not? But I have been sent to you with harsh news.
14:6. And it was [so], when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself [to be] another? for I [am] sent to thee [with] heavy [tidings].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:6: For I am sent to thee - Rather, "I also am sent to thee." As thou hast a message to me from thy husband, so have I a message to thee from the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: thou wife: Job 5:13; Psa 33:10
why feignest: Kg1 14:2, Kg1 14:5; Eze 14:3-5, Eze 14:7, Eze 14:8; Luk 20:20-23; Act 5:3-5, Act 5:9, Act 5:10; Heb 4:13
for I am: Kg1 14:10, Kg1 14:11, Kg1 13:20-22, Kg1 20:42, Kg1 21:18-24, Kg1 22:8; Sa1 15:16, Sa1 15:26, Sa1 28:18; Jer 21:2-7; Eze 2:4, Eze 2:5; Dan 4:19-25, Dan 4:19-25, Dan 5:17-28; Mar 14:21
heavy tidings: Heb. hard tidings
Geneva 1599
And it was [so], when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou (d) wife of Jeroboam; why feignest thou thyself [to be] another? for I [am] sent to thee [with] heavy [tidings].
(d) For God often discloses to his own the craft and subtilty of the wicked.
John Gill
And it was so, when Ahijah heard the sound of her feet, as she came in at the door,.... Of the room where the prophet was:
that he said, come in, thou wife of Jeroboam, why feignest thou thyself to be another? which must greatly surprise and confound her, as well as lay open to her the folly of her and her husband to imagine that she could be secreted from God, and a prophet of his; or that a prophet could tell her what was future, and yet not know her that was present; and this might serve to assure her, and so her husband, that what the prophet after delivered would certainly come to pass:
for I am sent to thee with heavy tidings; or hard things, such as would be very disagreeable to her and her husband.
John Wesley
Thou wife - By which discovery he both reproves their folly, who thought to conceal themselves from God, and withal gives her assurance of the truth, and certainty of that message which he was to deliver.
14:714:7: Ե՛րթ եւ ասա՛ ցՅերոբովամ. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Փոխանակ զի բարձրացուցի զքեզ ՚ի միջոյ ժողովրդեանդ, եւ ետու զքեզ յառաջնո՛րդ ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի.
7 Գնա՛ եւ ասա՛ Յերոբովամին. այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ես քեզ բարձրացրի ժողովրդի միջից, քեզ Իսրայէլի իմ ժողովրդի վրայ առաջնորդ դրեցի,
7 Գնա՛, Յերոբովամին ըսէ. ‘Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. «Քեզ ժողովուրդին մէջէն բարձրացուցի ու քեզ իմ ժողովուրդիս Իսրայէլի վրայ իշխան ըրի
Երթ եւ ասա ցՅերոբովամ. Այսպէս ասէ Տէր Աստուած Իսրայելի. Փոխանակ զի բարձրացուցի զքեզ ի միջոյ ժողովրդեանդ, եւ ետու զքեզ յառաջնորդ ի վերայ ժողովրդեան իմոյ Իսրայելի:

14:7: Ե՛րթ եւ ասա՛ ցՅերոբովամ. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Փոխանակ զի բարձրացուցի զքեզ ՚ի միջոյ ժողովրդեանդ, եւ ետու զքեզ յառաջնո՛րդ ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի.
7 Գնա՛ եւ ասա՛ Յերոբովամին. այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ես քեզ բարձրացրի ժողովրդի միջից, քեզ Իսրայէլի իմ ժողովրդի վրայ առաջնորդ դրեցի,
7 Գնա՛, Յերոբովամին ըսէ. ‘Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. «Քեզ ժողովուրդին մէջէն բարձրացուցի ու քեզ իմ ժողովուրդիս Իսրայէլի վրայ իշխան ըրի
zohrab-1805▾ eastern-1994▾ western am▾
14:714:7 Пойди, скажи Иеровоаму: так говорит Господь Бог Израилев: Я возвысил тебя из среды простого народа и поставил вождем народа Моего Израиля,
14:27 καὶ και and; even ἐποίησεν ποιεω do; make Ροβοαμ ροβοαμ Rehoboam ὁ ο the βασιλεὺς βασιλευς monarch; king ὅπλα οπλον armament; weapon χαλκᾶ χαλκεος of brass ἀντ᾿ αντι against; instead of αὐτῶν αυτος he; him καὶ και and; even ἐπέθεντο επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὸν αυτος he; him οἱ ο the ἡγούμενοι ηγεομαι lead; consider τῶν ο the παρατρεχόντων παρατρεχω the φυλάσσοντες φυλασσω guard; keep τὸν ο the πυλῶνα πυλων gate οἴκου οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king
14:7 לְכִ֞י lᵊḵˈî הלך walk אִמְרִ֣י ʔimrˈî אמר say לְ lᵊ לְ to יָרָבְעָ֗ם yārovʕˈām יָרָבְעָם Jeroboam כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel יַ֛עַן yˈaʕan יַעַן motive אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֲרִימֹתִ֖יךָ hᵃrîmōṯˌîḵā רום be high מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst הָ hā הַ the עָ֑ם ʕˈām עַם people וָ wā וְ and אֶתֶּנְךָ֣ ʔettenᵊḵˈā נתן give נָגִ֔יד nāḡˈîḏ נָגִיד chief עַ֖ל ʕˌal עַל upon עַמִּ֥י ʕammˌî עַם people יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
14:7. vade et dic Hieroboam haec dicit Dominus Deus Israhel quia exaltavi te de medio populi et dedi te ducem super populum meum IsrahelGo, and tell Jeroboam: Thus saith the Lord, the God of Israel: For as much as I exalted thee from among the people, and made thee prince over my people Israel;
7. Go, tell Jeroboam, Thus saith the LORD, the God of Israel: Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,
14:7. Go, and tell Jeroboam: ‘Thus says the Lord, the God of Israel: Although I exalted you from the midst of the people, and I granted to you to be the leader over my people Israel,
14:7. Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,
Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel:

14:7 Пойди, скажи Иеровоаму: так говорит Господь Бог Израилев: Я возвысил тебя из среды простого народа и поставил вождем народа Моего Израиля,
14:27
καὶ και and; even
ἐποίησεν ποιεω do; make
Ροβοαμ ροβοαμ Rehoboam
ο the
βασιλεὺς βασιλευς monarch; king
ὅπλα οπλον armament; weapon
χαλκᾶ χαλκεος of brass
ἀντ᾿ αντι against; instead of
αὐτῶν αυτος he; him
καὶ και and; even
ἐπέθεντο επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
οἱ ο the
ἡγούμενοι ηγεομαι lead; consider
τῶν ο the
παρατρεχόντων παρατρεχω the
φυλάσσοντες φυλασσω guard; keep
τὸν ο the
πυλῶνα πυλων gate
οἴκου οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
14:7
לְכִ֞י lᵊḵˈî הלך walk
אִמְרִ֣י ʔimrˈî אמר say
לְ lᵊ לְ to
יָרָבְעָ֗ם yārovʕˈām יָרָבְעָם Jeroboam
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יַ֛עַן yˈaʕan יַעַן motive
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֲרִימֹתִ֖יךָ hᵃrîmōṯˌîḵā רום be high
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
הָ הַ the
עָ֑ם ʕˈām עַם people
וָ וְ and
אֶתֶּנְךָ֣ ʔettenᵊḵˈā נתן give
נָגִ֔יד nāḡˈîḏ נָגִיד chief
עַ֖ל ʕˌal עַל upon
עַמִּ֥י ʕammˌî עַם people
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
14:7. vade et dic Hieroboam haec dicit Dominus Deus Israhel quia exaltavi te de medio populi et dedi te ducem super populum meum Israhel
Go, and tell Jeroboam: Thus saith the Lord, the God of Israel: For as much as I exalted thee from among the people, and made thee prince over my people Israel;
14:7. Go, and tell Jeroboam: ‘Thus says the Lord, the God of Israel: Although I exalted you from the midst of the people, and I granted to you to be the leader over my people Israel,
14:7. Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-16: Самая речь пророка Ахии делится на две части: ст. 7-11: и 12-16, из которых, каждая представляет периодическое построение. Ст. 7-9: говорят о преступлении Иеровоама: "ты поступал хуже всех, которые были прежде тебя, и пошел, и сделал себе иных богов и истуканов" (9: ст.) . "Которые были прежде тебя" - не предшественники по царству, Саул, Давид и Соломон - они не могли быть названы образцами нечестия, - а вообще народоправители, руководители народа; "иные боги и истуканы" (масскот, литые изображения) - может означать и культ золотых тельцов (хотя Иеровоам и израильтяне хотели чтить в них Иегову), так как тельцеслужение легко могло переходить в чистое идолопоклонство; впрочем, и последнее, вероятно, имело место в Израильском царстве при Иеровоаме (ст. 15). "Меня же (Иегову) отбросил назад" (буквально: "за спину"): выражение сознательного и упорного пренебрежения культом Иеговы. "Истреблю у Иеровоама мочащегося к стене, заключенного и оставшегося в Израиле" (ст. 10) - выражение обычное в речи об истреблении дома, потомства, династии или народа (1: Цар. XXV:22; 3: Цар. XVI:11; XXI:21; 4: Цар. IX:8); "мочащийся к стене" - первоначально эпитет собаки, а затем мужского пола в отличие от женского; "заключенного и оставшегося" - евр. ацур веазув, LXX: επεχόμενον κ. καταλελειμμένον, слав. держащегося и оставленного, Vulg.: clansum et novissimum, по вероятнейшему объяснению: "малолетнего и совершеннолетнего" (Sebast. Schmidt: puer qai domo adhuc detinetur et gui emancipatus est. По Филарету, "от младенца до совершеннолетнего"). Полное уничтожение потомства или дома Иеровоама, действительно, совершил 3-й царь израильский Вааса (XV:28-29). Быть лишенным погребения (ст. 11) составляло предмет ужаса для древнего еврея (Втор. XXVIII:26; Иер. VIII:2; XII:9: и др.) , 12-13: собственно ответ пророка на вопрос о больном сыне. Последний должен немедленно умереть, но только один он - за то, что в нем нашлось нечто доброе пред Господом , - войдет в гробницу (13), тогда как все остальные члены дома Иеровоама будут лишены погребения (11: ст.) . Конец ст. 14: представляет речь отрывочную, мысль такая: смерть Авии - лишь начало бедствий дома Иеровоама и Израиля. 15-16: ст. говорят о грядущем суде уже над целым царством Израильским, причем слова: (будет Израиль), "как тростник, колеблемый в воде" замечательно точно характеризуют всю историю Израильского царства с отделения от Иудейского до падения - образ политической неустойчивости, растерянности Израиля, повлекшей изгнание его из земли отцов и рассеяние за Евфрат (ср. 4: Цар. XV:29; XVII:23; XVIII:11). "За то, что сделали себе идолов", евр. ашерт, LXX: τά άλση, Vulg.: lucos, слав. дубравы; таким образом, древние переводы считают ашера названием священной рощи идолопоклоннического культа: такое значение подтверждается, напр., Суд. VI:25, 30: (Гедеон срубил ашеру - священное дерево Ваала) или Втор. XVI:21: (запрещается садить ашеру - рощу); в других же местах ашера означает и деревянную статую или идол богини (Ис. XXXIV:15; Втор. VII:5), хотя обычно в связи с рощами (Ос IV:13; Иез. VI:18; Ис. I:, 29; Иер. II:29). По мнению большинства толкователей и археологов, Ашера есть лишь другое имя Астарты, так как оба эти названия нередко соединяются и смешиваются (Суд. II:13; X:6; 1: Цар. VII:4). См. у М. Пальмова, Идолопоклонство у древних евреев, с. 308-322.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Ruin of Jeroboam's House Foretold; Abijah's Character and Death. B. C. 960.

7 Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, 8 And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes; 9 But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back: 10 Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone. 11 Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken it. 12 Arise thou therefore, get thee to thine own house: and when thy feet enter into the city, the child shall die. 13 And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the LORD God of Israel in the house of Jeroboam. 14 Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now. 15 For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger. 16 And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin. 17 And Jeroboam's wife arose, and departed, and came to Tirzah: and when she came to the threshold of the door, the child died; 18 And they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet. 19 And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel. 20 And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead.
When those that set up idols, and keep them up, go to enquire of the Lord, he determines to answer them, not according to the pretensions of their enquiry, but according to the multitude of their idols, Ezek. xiv. 4. So Jeroboam is answered here.
I. The prophet anticipates the enquiry concerning the child, and foretels the ruin of Jeroboam's house for the wickedness of it. No one else durst have carried such a message: a servant would have smothered it, but his own wife cannot be suspected of ill-will to him.
1. God calls himself the Lord God of Israel. Though Israel had forsaken God, God had not cast them off, nor given them a bill of divorce for their whoredoms. He is Israel's God, and therefore will take vengeance on him who did them the greatest mischief he could do them, debauched them and drew them away from God.
2. He upbraids Jeroboam with the great favour he had bestowed upon him, in making him king, exalting him from among the people, the common people, to be prince over God's chosen Israel, and taking the kingdom from the house of David, to bestow it upon him. Whether we keep an account of God's mercies to us or no, he does, and will set even them in order before us, if we be ungrateful, to our greater confusion; otherwise he gives and upbraids not.
3. He charges him with his impiety and apostasy, and his idolatry particularly: Thou hast done evil above all that were before thee, v. 9. Saul, that was rejected, never worshipped idols; Solomon did it but occasionally, in his dotage, and never made Israel to sin. Jeroboam's calves, though pretended to be set up in honour of the God of Israel, that brought them up out of Egypt, yet are here called other gods, or strange gods, because in them he worshipped God as the heathen worshipped their strange gods, because by them he changed the truth of God into a lie and represented him as altogether different from what he is, and because many of the ignorant worshippers terminated their devotion in the image, and did not at all regard the God of Israel. Though they were calves of gold, the richness of the metal was so far from making them acceptable to God that they provoked him to anger, designedly affronted him, under colour of pleasing him. In doing this, (1.) He had not set David before him (v. 8): Thou hast not been as my servant David, who, though he had his faults and some bad ones, yet never forsook the worship of God nor grew loose nor cold to that; his faithful adherence to that gained him this honourable character, that he followed God with all his heart, and herein he was proposed for an example to all his successors. Those did not do well that did not do like David. (2.) He had not set God before him, but (v. 9), "Thou hast cast me behind thy back, my law, my fear; thou hast neglected me, forgotten me, and preferred thy policies before my precepts."
4. He foretels the utter ruin of Jeroboam's house, v. 10, 11. He thought, by his idolatry, to establish his government, and by that he not only lost it, but brought destruction upon his family, the universal destruction of all the males, whether shut up or left, married or unmarried. (1.) Shameful destruction. They shall be taken away as dung, which is loathsome and which men are glad to be rid of. He worshipped dunghill-deities, and God removed his family as a great dunghill. Noble and royal families, if wicked, are no better in God's account. (2.) Unusual destruction. Their very dead bodies should be meat for the dogs in the street, or the birds of prey in the field, v. 11. Thus evil pursues sinners. See this fulfilled, ch. xv. 29.
5. He foretels the immediate death of the sick child, v. 12, 13.
(1.) In mercy to him, lest, if he live, he be infected with the sin, and so involved in the ruin, of his father's house. Observe the character given of him: In him was found some good thing towards the Lord God of Israel, in the house of Jeroboam. He had an affection for the true worship of God and disliked the worship of the calves. Note, [1.] Those are good in whom are good things towards the Lord God of Israel, good inclinations, good intentions, good desires, towards him. [2.] Where there is but some good thing of that kind it will be found: God, who seeks it, sees it be it ever so little and is pleased with it. [3.] A little grace goes a great way with great people. It is so rare to find princes well affected to religion that, when they are so, they are worthy of double honour. [4.] Pious dispositions are in a peculiar manner amiable and acceptable when they are found in those that are young. The divine image in miniature has a peculiar beauty and lustre in it. [5.] Those that are good in bad times and places shine very brightly in the eyes of God. A good child in the house of Jeroboam is a miracle of divine grace: to be there untainted is like being in the fiery furnace unhurt, unsinged. Observe the care taken of him: he only, of all Jeroboam's family, shall die in honour, shall be buried, and shall be lamented as one that lived desired. Note, Those that are distinguished by divine grace shall be distinguished by divine providence. This hopeful child dies first of all the family, for God often takes those soonest whom he loves best. Heaven is the fittest place for them; this earth is not worthy of them.
(2.) In wrath to the family. [1.] It was a sign the family would be ruined when he was taken by whom it might have been reformed. The righteous are removed from the evil to come in this world, to the good to come in a better world. It is a bad omen to a family when the best in it are buried out of it; when what was valuable is picked out the rest is for the fire. [2.] It was likewise a present affliction to the family and kingdom, by which both ought to have been bettered; and this aggravated the affliction to the poor mother that she should not reach home time enough to see her son alive: When thy feet enter into the city, just then the child shall die. This was to be a sign to her of the accomplishment of the rest of the threatenings, as 1 Sam. ii. 34.
6. He foretels the setting up of another family to rule over Israel, v. 14. This was fulfilled in Baasha of Issachar, who conspired against Nadab the son of Jeroboam, in the second year of his reign, murdered him and all his family. "But what? Even now. Why do I speak of it as a thing at a distance? It is at the door. It shall be done even now." Sometimes God makes quick work with sinners; he did so with the house of Jeroboam. It was not twenty-four years from his first elevation to the final extirpation of his family.
7. He foretels the judgments which should come upon the people of Israel for conforming to the worship which Jeroboam had established. If the blind lead the blind, both the blind leaders and the blind followers shall fall into the ditch. It is here foretold, v. 15, (1.) That they should never be easy, nor rightly settled in their land, but continually shaken like a reed in the water. After they left the house of David, the government never continued long in one family, but one undermined and destroyed another, which must needs occasion great disorders and disturbances among the people. (2.) That they should, ere long, be totally expelled out of their land, that good land, and given up to ruin, v. 16. This was fulfilled in the captivity of the ten tribes by the king of Assyria. Families and kingdoms are ruined by sin, ruined by the wickedness of the heads of them. Jeroboam did sin, and made Israel to sin. If great men do wickedly, they involve many others both in the guilt and in the snare; multitudes follow their pernicious ways. They go to hell with a long train, and their condemnation will be the more intolerable, for they must answer, not only for their own sins, but for the sins which others have been drawn into and kept in by their influence.
II. Jeroboam's wife has nothing to say against the word of the Lord, but she goes home with a heavy heart to their house in Tirzah, a sweet delightful place, so the name signifies, famed for its beauty, Cant. vi. 4. But death, which will stain its beauty and embitter all its delights, cannot be shut out from it. Hither she came, and here we leave her attending the funeral of her son, and expecting the fate of her family. 1. The child died (v. 17), and justly did all Israel mourn, not only for the loss of so hopeful a prince, whom they were not worthy of, but because his death plucked up the flood-gates, and made a breach, at which an inundation of judgments broke in. 2. Jeroboam himself died soon after, v. 20. It is said (2 Chron. xiii. 20), The Lord struck him with some sore disease, so that he died miserably, when he had reigned twenty-two years, and left his crown to a son who lost it, and his life too, and all the lives of his family, within two years after. For a further account of him the reader is referred to the annals of his reign, drawn up by his own secretaries, or to the public records, like those in the Tower, called here, The Book or register, of the Chronicles of the Kings of Israel, to which recourse might then be had; but, not being divinely inspired, these records are long since lost.
Albert Barnes: Notes on the Bible - 1834
14:7: As Jeroboam's appointment to the kingdom had been formally announced to him by the prophet Ahijah, so the same prophet is commissioned to acquaint him with his forfeiture of it. Compare Sa1 15:26-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: Forasmuch: Kg1 12:24, Kg1 16:2; Sa1 2:27-30, Sa1 15:16; Sa2 12:7, Sa2 12:8
Geneva 1599
Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted (e) thee from among the people, and made thee prince over my people Israel,
(e) Who was but a servant.
John Gill
Go tell Jeroboam,.... Thy husband:
thus saith the Lord God of Israel; so he continued to be, though they had revolted from him:
forasmuch as I exalted thee from among the people; the common people, from a low estate in which he was:
and made thee prince over my people Israel; so they were when he made them king over them; and there were some among them still that loved the Lord, served and feared him, of which the prophet himself, now speaking, was an instance.
14:814:8: եւ պատառեցի զթագաւորութիւնն ՚ի տանէն Դաւթի, եւ ետու զնա քեզ. եւ ո՛չ եղեր իբրեւ զծառայ իմ Դաւիթ որ պահեաց զպատուիրանս իմ, եւ եկն զկնի իմ ամենայն սրտիւ իւրով, առնել ուղղութիւն առաջի իմ.
8 ես թագաւորութիւնը խլեցի Դաւթի տնից ու քեզ յանձնեցի, սակայն դու չեղար իմ ծառայ Դաւթի նման, որը պահում էր իմ պատուիրանները եւ իր ամբողջ սրտով հետեւում էր ինձ, որպէսզի իմ աչքին հաճելի երեւացածն անի:
8 Եւ թագաւորութիւնը Դաւիթին տունէն պատռեցի ու զանիկա քեզի տուի, բայց դուն իմ պատուիրանքներս պահող ու իմ առջեւս ուղղութիւն ընելու համար իր բոլոր սրտովը ինծի հնազանդ եղող իմ Դաւիթ ծառայիս պէս չեղար.
եւ պատառեցի զթագաւորութիւնն ի տանէն Դաւթի, եւ ետու զնա քեզ, եւ ոչ եղեր իբրեւ զծառայ իմ Դաւիթ որ պահեաց զպատուիրանս իմ, եւ եկն զկնի իմ ամենայն սրտիւ իւրով առնել ուղղութիւն առաջի իմ:

14:8: եւ պատառեցի զթագաւորութիւնն ՚ի տանէն Դաւթի, եւ ետու զնա քեզ. եւ ո՛չ եղեր իբրեւ զծառայ իմ Դաւիթ որ պահեաց զպատուիրանս իմ, եւ եկն զկնի իմ ամենայն սրտիւ իւրով, առնել ուղղութիւն առաջի իմ.
8 ես թագաւորութիւնը խլեցի Դաւթի տնից ու քեզ յանձնեցի, սակայն դու չեղար իմ ծառայ Դաւթի նման, որը պահում էր իմ պատուիրանները եւ իր ամբողջ սրտով հետեւում էր ինձ, որպէսզի իմ աչքին հաճելի երեւացածն անի:
8 Եւ թագաւորութիւնը Դաւիթին տունէն պատռեցի ու զանիկա քեզի տուի, բայց դուն իմ պատուիրանքներս պահող ու իմ առջեւս ուղղութիւն ընելու համար իր բոլոր սրտովը ինծի հնազանդ եղող իմ Դաւիթ ծառայիս պէս չեղար.
zohrab-1805▾ eastern-1994▾ western am▾
14:814:8 и отторг царство от дома Давидова и дал его тебе; а ты не таков, как раб Мой Давид, который соблюдал заповеди Мои и который последовал Мне всем сердцем своим, делая только угодное пред очами Моими;
14:28 καὶ και and; even ἐγένετο γινομαι happen; become ὅτε οτε when εἰσεπορεύετο εισπορευομαι intrude; travel into ὁ ο the βασιλεὺς βασιλευς monarch; king εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even ᾖρον αιρω lift; remove αὐτὰ αυτος he; him οἱ ο the παρατρέχοντες παρατρεχω and; even ἀπηρείδοντο απερειδω he; him εἰς εις into; for τὸ ο the θεε θεε the παρατρεχόντων παρατρεχω run by
14:8 וָ wā וְ and אֶקְרַ֤ע ʔeqrˈaʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house דָּוִ֔ד dāwˈiḏ דָּוִד David וָ wā וְ and אֶתְּנֶ֖הָ ʔettᵊnˌehā נתן give לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הָיִ֜יתָ hāyˈîṯā היה be כְּ kᵊ כְּ as עַבְדִּ֣י ʕavdˈî עֶבֶד servant דָוִ֗ד ḏāwˈiḏ דָּוִד David אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] שָׁמַ֨ר šāmˌar שׁמר keep מִצְוֹתַ֜י miṣwōṯˈay מִצְוָה commandment וַ wa וְ and אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלַ֤ךְ hālˈaḵ הלך walk אַחֲרַי֙ ʔaḥᵃrˌay אַחַר after בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart לַ la לְ to עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make רַ֖ק rˌaq רַק only הַ ha הַ the יָּשָׁ֥ר yyāšˌār יָשָׁר right בְּ bᵊ בְּ in עֵינָֽי׃ ʕênˈāy עַיִן eye
14:8. et scidi regnum domus David et dedi illud tibi et non fuisti sicut servus meus David qui custodivit mandata mea et secutus est me in toto corde suo faciens quod placitum esset in conspectu meoAnd rent the kingdom away from thc house of David, and gave it to thee, and thou hast not been as my servant, David, who kept my commandments, and followed me with all his heart, doing that which was well pleasing in my sight:
8. and rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes;
14:8. and I tore the kingdom away from the house of David, and I gave it to you, yet you have not been like David, my servant, who kept my commandments, and who followed me with his whole heart, doing what was pleasing in my sight.
14:8. And rent the kingdom away from the house of David, and gave it thee: and [yet] thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do [that] only [which was] right in mine eyes;
And rent the kingdom away from the house of David, and gave it thee: and [yet] thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do [that] only [which was] right in mine eyes:

14:8 и отторг царство от дома Давидова и дал его тебе; а ты не таков, как раб Мой Давид, который соблюдал заповеди Мои и который последовал Мне всем сердцем своим, делая только угодное пред очами Моими;
14:28
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτε οτε when
εἰσεπορεύετο εισπορευομαι intrude; travel into
ο the
βασιλεὺς βασιλευς monarch; king
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
ᾖρον αιρω lift; remove
αὐτὰ αυτος he; him
οἱ ο the
παρατρέχοντες παρατρεχω and; even
ἀπηρείδοντο απερειδω he; him
εἰς εις into; for
τὸ ο the
θεε θεε the
παρατρεχόντων παρατρεχω run by
14:8
וָ וְ and
אֶקְרַ֤ע ʔeqrˈaʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
דָּוִ֔ד dāwˈiḏ דָּוִד David
וָ וְ and
אֶתְּנֶ֖הָ ʔettᵊnˌehā נתן give
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הָיִ֜יתָ hāyˈîṯā היה be
כְּ kᵊ כְּ as
עַבְדִּ֣י ʕavdˈî עֶבֶד servant
דָוִ֗ד ḏāwˈiḏ דָּוִד David
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
שָׁמַ֨ר šāmˌar שׁמר keep
מִצְוֹתַ֜י miṣwōṯˈay מִצְוָה commandment
וַ wa וְ and
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָלַ֤ךְ hālˈaḵ הלך walk
אַחֲרַי֙ ʔaḥᵃrˌay אַחַר after
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart
לַ la לְ to
עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make
רַ֖ק rˌaq רַק only
הַ ha הַ the
יָּשָׁ֥ר yyāšˌār יָשָׁר right
בְּ bᵊ בְּ in
עֵינָֽי׃ ʕênˈāy עַיִן eye
14:8. et scidi regnum domus David et dedi illud tibi et non fuisti sicut servus meus David qui custodivit mandata mea et secutus est me in toto corde suo faciens quod placitum esset in conspectu meo
And rent the kingdom away from thc house of David, and gave it to thee, and thou hast not been as my servant, David, who kept my commandments, and followed me with all his heart, doing that which was well pleasing in my sight:
14:8. and I tore the kingdom away from the house of David, and I gave it to you, yet you have not been like David, my servant, who kept my commandments, and who followed me with his whole heart, doing what was pleasing in my sight.
14:8. And rent the kingdom away from the house of David, and gave it thee: and [yet] thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do [that] only [which was] right in mine eyes;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:8: And rent the kingdom away from the house of David - That is, permitted it to be rent, because of the folly and insolence of Rehoboam.
3 Kings (1 Kings) 14:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: rent: Kg1 11:30, Kg1 11:31
my servant David: Kg1 3:14, Kg1 11:33-38, Kg1 15:5; Ch2 17:3, Ch2 28:1; Act 13:22, Act 13:36
John Gill
And rent the kingdom away from the house of David, and gave it thee,.... Even ten parts out of twelve:
and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes; who never was guilty of idolatry, but always constantly and cordially attended the pure worship of God, and was careful to do everything in that according to the will of God, whatever else he might be deficient in.
John Wesley
David - Who though he fell into some sins, yet, first, he constantly persevered in the true worship of God; from which thou art revolted. Secondly, he heartily repented of, and turned from all his sins whereas thou art obstinate and incorrigible.
Robert Jamieson, A. R. Fausset and David Brown
thou hast not been as my servant David--David, though he fell into grievous sins, repented and always maintained the pure worship of God as enjoined by the law.
14:914:9: եւ չարացա՛ր առնել քան զամենեսին որ եղեն յառաջ քան զքեզ. եւ գնացեր եւ արարեր քեզ աստուածս օտարոտիս, եւ ձուլածոյս՝ բարկացուցանել զիս. եւ զիս ընկեցեր յետս ՚ի մարմնոյ քումմէ[3620]։ [3620] Ոմանք. ՚Ի յետս ՚ի մարմնոյ քումմէ։
9 Դու աւելի շատ չարութիւն գործեցիր, քան քո բոլոր նախորդները. դու օտար աստուածներ ու ձուլածոյ կուռքեր պատրաստել տուեցիր, որպէսզի ինձ բարկացնես, իսկ ինձ մոռացութեան տուեցիր:
9 Մանաւանդ բոլոր քեզմէ առաջ եղողներէն աւելի չարութիւն ըրիր ու զիս բարկացնելու համար գացիր քեզի ուրիշ աստուածներ ու ձուլածոյ կուռքեր շինեցիր ու զիս ետիդ նետեցիր։
եւ չարացար առնել քան զամենեսին որ եղեն յառաջ քան զքեզ, եւ գնացեր եւ արարեր քեզ աստուածս օտարոտիս եւ ձուլածոյս բարկացուցանել զիս, եւ զիս ընկեցեր յետս ի մարմնոյ քումմէ:

14:9: եւ չարացա՛ր առնել քան զամենեսին որ եղեն յառաջ քան զքեզ. եւ գնացեր եւ արարեր քեզ աստուածս օտարոտիս, եւ ձուլածոյս՝ բարկացուցանել զիս. եւ զիս ընկեցեր յետս ՚ի մարմնոյ քումմէ[3620]։
[3620] Ոմանք. ՚Ի յետս ՚ի մարմնոյ քումմէ։
9 Դու աւելի շատ չարութիւն գործեցիր, քան քո բոլոր նախորդները. դու օտար աստուածներ ու ձուլածոյ կուռքեր պատրաստել տուեցիր, որպէսզի ինձ բարկացնես, իսկ ինձ մոռացութեան տուեցիր:
9 Մանաւանդ բոլոր քեզմէ առաջ եղողներէն աւելի չարութիւն ըրիր ու զիս բարկացնելու համար գացիր քեզի ուրիշ աստուածներ ու ձուլածոյ կուռքեր շինեցիր ու զիս ետիդ նետեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
14:914:9 ты поступал хуже всех, которые были прежде тебя, и пошел, и сделал себе иных богов и истуканов, чтобы раздражить Меня, Меня же отбросил назад;
14:29 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Ροβοαμ ροβοαμ Rehoboam καὶ και and; even πάντα πας all; every ἃ ος who; what ἐποίησεν ποιεω do; make οὐκ ου not ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he γεγραμμένα γραφω write ἐν εν in βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
14:9 וַ wa וְ and תָּ֣רַע ttˈāraʕ רעע be evil לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָי֣וּ hāyˈû היה be לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וַ wa וְ and תֵּ֡לֶךְ ttˈēleḵ הלך walk וַ wa וְ and תַּעֲשֶׂה־ ttaʕᵃśeh- עשׂה make לְּךָ֩ llᵊḵˌā לְ to אֱלֹהִ֨ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִ֤ים ʔᵃḥērˈîm אַחֵר other וּ û וְ and מַסֵּכֹות֙ massēḵôṯ מַסֵּכָה molten image לְ lᵊ לְ to הַכְעִיסֵ֔נִי haḵʕîsˈēnî כעס be discontent וְ wᵊ וְ and אֹתִ֥י ʔōṯˌî אֵת [object marker] הִשְׁלַ֖כְתָּ hišlˌaḵtā שׁלך throw אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after גַוֶּֽךָ׃ ס ḡawwˈeḵā . s גַּו back
14:9. sed operatus es male super omnes qui fuerunt ante te et fecisti tibi deos alienos et conflatiles ut me ad iracundiam provocares me autem proiecisti post corpus tuumBut hast done evil above all that were before thee, and hast made thee strange gods, and molten gods, to provoke me to anger, and hast cast me behind thy back:
9. but hast done evil above all that were before thee, and hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back:
14:9. Instead, you have worked evil beyond all those who were before you. And you have made for yourself strange gods and molten images, so that you provoke me to anger. And you have cast me behind your back.
14:9. But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back:
But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back:

14:9 ты поступал хуже всех, которые были прежде тебя, и пошел, и сделал себе иных богов и истуканов, чтобы раздражить Меня, Меня же отбросил назад;
14:29
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
τῶν ο the
λόγων λογος word; log
Ροβοαμ ροβοαμ Rehoboam
καὶ και and; even
πάντα πας all; every
ος who; what
ἐποίησεν ποιεω do; make
οὐκ ου not
ἰδοὺ ιδου see!; here I am
ταῦτα ουτος this; he
γεγραμμένα γραφω write
ἐν εν in
βιβλίῳ βιβλιον scroll
λόγων λογος word; log
τῶν ο the
ἡμερῶν ημερα day
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
14:9
וַ wa וְ and
תָּ֣רַע ttˈāraʕ רעע be evil
לַ la לְ to
עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָי֣וּ hāyˈû היה be
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
וַ wa וְ and
תֵּ֡לֶךְ ttˈēleḵ הלך walk
וַ wa וְ and
תַּעֲשֶׂה־ ttaʕᵃśeh- עשׂה make
לְּךָ֩ llᵊḵˌā לְ to
אֱלֹהִ֨ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִ֤ים ʔᵃḥērˈîm אַחֵר other
וּ û וְ and
מַסֵּכֹות֙ massēḵôṯ מַסֵּכָה molten image
לְ lᵊ לְ to
הַכְעִיסֵ֔נִי haḵʕîsˈēnî כעס be discontent
וְ wᵊ וְ and
אֹתִ֥י ʔōṯˌî אֵת [object marker]
הִשְׁלַ֖כְתָּ hišlˌaḵtā שׁלך throw
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
גַוֶּֽךָ׃ ס ḡawwˈeḵā . s גַּו back
14:9. sed operatus es male super omnes qui fuerunt ante te et fecisti tibi deos alienos et conflatiles ut me ad iracundiam provocares me autem proiecisti post corpus tuum
But hast done evil above all that were before thee, and hast made thee strange gods, and molten gods, to provoke me to anger, and hast cast me behind thy back:
14:9. Instead, you have worked evil beyond all those who were before you. And you have made for yourself strange gods and molten images, so that you provoke me to anger. And you have cast me behind your back.
14:9. But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
14:9: Above all that were before thee - i. e., above all pRev_ious rulers of the people, whether Judges or kings. Hereto none of the rulers of Israel had set up the idolatrous worship of ephod, teraphim, and the like Jdg 18:17, as a substitute for the true religion, or sought to impose an idolatrous system on the nation. Gideon's ephod "became a snare" contrary to his intention Jdg 8:27. Solomon's high places were private - built for the use of his wives, and not designed to attract the people. Jeroboam was the first ruler who set himself to turn the Israelites away from the true worship, and established a poor counterfeit of it, which he strove to make, and succeeded in making, the religion of the great mass of his subjects.
And hast cast me behind thy back - A very strong and very rare expression, occurring again only in Eze 23:35; where it is said of the Jews generally, shortly before the captivity. The expressions in the marginal references are similar but less fearful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: hast done: Kg1 14:16, Kg1 12:28, Kg1 13:33, Kg1 13:34, Kg1 15:34, Kg1 16:31
thou hast gone: Deu 32:16, Deu 32:17, Deu 32:21; Jdg 5:8; Ch2 11:15; Psa 106:19, Psa 106:20, Psa 115:4-8; Isa 44:9-20; Jer 10:14-16
to provoke: Kg1 14:22; Deu 9:8-16, Deu 9:24; Kg2 21:3, Kg2 23:26; Ch2 33:6; Psa 78:40, Psa 78:56, Psa 106:29; Jer 7:9, Jer 7:10; Eze 8:3, Eze 8:17; Co1 10:22
cast me: Neh 9:26; Psa 50:17; Eze 23:35
Geneva 1599
But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and (i) molten images, to provoke me to anger, and hast cast me behind thy back:
(i) That is, two calves.
John Gill
But hast done evil above all that were before thee,.... Not only above David, but above Saul, who never gave into idolatry, yea, even above Solomon, who, though he connived at idolatry, and might be guilty of it in some instances, yet did not attempt to draw his people into it; and if this was the latter end of Jeroboam's reign, which is probable, Rehoboam and Abijam might be both dead; and though they were blameworthy in some things, yet not so bad as Jeroboam; though perhaps this may respect only such who had been kings of Israel before him:
for thou hast gone and made thee other gods, and molten images, to provoke me to anger; the two calves of gold; for however he might colour things over, and pretend he did not look upon these as gods, but as representations of God, and that he did not worship them, but God by them, yet the Lord considered it as idolatry, than which nothing is more provoking to him:
and hast cast me behind thy back; as unworthy of his regard; or my worship, as the Targum, which he neglected, and showed no concern for.
John Wesley
Above all - Above all the former kings of my people, as Saul, and Solomon, and Rehoboam. Images - Namely the golden calves: not as if they thought them to be other gods in a proper sense; for it is apparent they still pretended to worship the God of their fathers, but because God rejected their whole worship, and, howsoever they accounted it, he reckoned it a manifest defection from him, and a betaking themselves to other gods, or devils, as they are called, 2Chron 11:15, whom alone they served and worshipped therein, whatsoever pretences they had to the contrary. To provoke - Whereby thou didst provoke me. For otherwise this was not Jeroboam's design in it, but only to establish himself in the throne. Hast cast - Despised and forsaken me, and my commands, and my worship, as we do things which we cast behind our backs.
14:1014:10: Վասն այսորիկ ես ածից չարի՛ս ՚ի վերայ տանն Յերոբովամայ, եւ սատակեցի՛ց զՅերոբովամայ որ միզիցէ զորմով, կծկեալ եւ լքեալ ՚ի մէջ Իսրայէլի. եւ հաւաքեցից զհե՛տ տանն Յերոբովամայ, որպէս հաւաքիցի աղբ մինչեւ սպառել զնա[3621]։ [3621] Ոմանք. Վասն այնորիկ... տանն Յերոբովամու։
10 Դրա համար Յերոբովամի տան վրայ չարիք պիտի բերեմ, Յերոբովամի տնից մինչեւ վերջ պիտի բնաջնջեմ բոլոր նրանց, ովքեր միզում են պատին, Իսրայէլի մէջ ապրող ստրուկ ու ազատ մարդկանց, Յերոբովամի տունը պիտի աւլեմ այնպէս, ինչպէս աղբն են աւլում, մինչեւ որ իսպառ ոչնչացնեմ այն:
10 Ասոր համար ահա Յերոբովամին տանը վրայ չարիք պիտի բերեմ ու Յերոբովամին բոլոր այր մարդիկը ու նաեւ Իսրայէլի մէջ գտնուող գերին ու ազատը պիտի կոտորեմ եւ Յերոբովամին տունը պիտի աւլեմ՝ ինչպէս աղբը կ’աւլեն, մինչեւ որ հատնի։
վասն այսորիկ ես ածից չարիս ի վերայ տանն Յերոբովամայ, եւ սատակեցից զՅերոբովամայ որ միզիցէ զորմով, կծկեալ եւ լքեալ ի մէջ Իսրայելի. եւ հաւաքեցից զհետ տանն Յերոբովամայ, որպէս հաւաքիցի աղբ, մինչեւ սպառել զնա:

14:10: Վասն այսորիկ ես ածից չարի՛ս ՚ի վերայ տանն Յերոբովամայ, եւ սատակեցի՛ց զՅերոբովամայ որ միզիցէ զորմով, կծկեալ եւ լքեալ ՚ի մէջ Իսրայէլի. եւ հաւաքեցից զհե՛տ տանն Յերոբովամայ, որպէս հաւաքիցի աղբ մինչեւ սպառել զնա[3621]։
[3621] Ոմանք. Վասն այնորիկ... տանն Յերոբովամու։
10 Դրա համար Յերոբովամի տան վրայ չարիք պիտի բերեմ, Յերոբովամի տնից մինչեւ վերջ պիտի բնաջնջեմ բոլոր նրանց, ովքեր միզում են պատին, Իսրայէլի մէջ ապրող ստրուկ ու ազատ մարդկանց, Յերոբովամի տունը պիտի աւլեմ այնպէս, ինչպէս աղբն են աւլում, մինչեւ որ իսպառ ոչնչացնեմ այն:
10 Ասոր համար ահա Յերոբովամին տանը վրայ չարիք պիտի բերեմ ու Յերոբովամին բոլոր այր մարդիկը ու նաեւ Իսրայէլի մէջ գտնուող գերին ու ազատը պիտի կոտորեմ եւ Յերոբովամին տունը պիտի աւլեմ՝ ինչպէս աղբը կ’աւլեն, մինչեւ որ հատնի։
zohrab-1805▾ eastern-1994▾ western am▾
14:1014:10 за это Я наведу беды на дом Иеровоамов и истреблю у Иеровоама {до} мочащегося к стене, заключенного и оставшегося в Израиле, и вымету дом Иеровоамов, как выметают сор, дочиста;
14:30 καὶ και and; even πόλεμος πολεμος battle ἦν ειμι be ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Ροβοαμ ροβοαμ Rehoboam καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Ιεροβοαμ ιεροβοαμ all; every τὰς ο the ἡμέρας ημερα day
14:10 לָכֵ֗ן lāḵˈēn לָכֵן therefore הִנְנִ֨י hinnˌî הִנֵּה behold מֵבִ֤יא mēvˈî בוא come רָעָה֙ rāʕˌā רָעָה evil אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam וְ wᵊ וְ and הִכְרַתִּ֤י hiḵrattˈî כרת cut לְ lᵊ לְ to יָֽרָבְעָם֙ yˈārovʕām יָרָבְעָם Jeroboam מַשְׁתִּ֣ין maštˈîn שׁתן piss בְּ bᵊ בְּ in קִ֔יר qˈîr קִיר wall עָצ֥וּר ʕāṣˌûr עצר restrain וְ wᵊ וְ and עָז֖וּב ʕāzˌûv עזב leave בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בִֽעַרְתִּי֙ vˈiʕartî בער burn אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after בֵית־ vêṯ- בַּיִת house יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יְבַעֵ֥ר yᵊvaʕˌēr בער burn הַ ha הַ the גָּלָ֖ל ggālˌāl גָּלָל dung עַד־ ʕaḏ- עַד unto תֻּמֹּֽו׃ tummˈô תמם be complete
14:10. idcirco ecce ego inducam mala super domum Hieroboam et percutiam de Hieroboam mingentem ad parietem et clausum et novissimum in Israhel et mundabo reliquias domus Hieroboam sicut mundari solet fimus usque ad purumTherefore, behold I will bring evils upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up, and the last in Israel: and I will sweep away the remnant of the house of Jeroboam, as dung is swept away till all be clean.
10. therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam every man child, him that is shut up and him that is left at large in Israel, and will utterly sweep away the house of Jeroboam, as a man sweepeth away dung, till it be all gone.
14:10. For this reason, behold, I will lead evils over the house of Jeroboam, and I will strike down from Jeroboam that which urinates against a wall, and that which is lame, and that which is last in Israel. And I will cleanse that which remains of the house of Jeroboam, just as dung is usually cleaned away, until there is purity.
14:10. Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, [and] him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.
Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, [and] him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone:

14:10 за это Я наведу беды на дом Иеровоамов и истреблю у Иеровоама {до} мочащегося к стене, заключенного и оставшегося в Израиле, и вымету дом Иеровоамов, как выметают сор, дочиста;
14:30
καὶ και and; even
πόλεμος πολεμος battle
ἦν ειμι be
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Ροβοαμ ροβοαμ Rehoboam
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Ιεροβοαμ ιεροβοαμ all; every
τὰς ο the
ἡμέρας ημερα day
14:10
לָכֵ֗ן lāḵˈēn לָכֵן therefore
הִנְנִ֨י hinnˌî הִנֵּה behold
מֵבִ֤יא mēvˈî בוא come
רָעָה֙ rāʕˌā רָעָה evil
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam
וְ wᵊ וְ and
הִכְרַתִּ֤י hiḵrattˈî כרת cut
לְ lᵊ לְ to
יָֽרָבְעָם֙ yˈārovʕām יָרָבְעָם Jeroboam
מַשְׁתִּ֣ין maštˈîn שׁתן piss
בְּ bᵊ בְּ in
קִ֔יר qˈîr קִיר wall
עָצ֥וּר ʕāṣˌûr עצר restrain
וְ wᵊ וְ and
עָז֖וּב ʕāzˌûv עזב leave
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בִֽעַרְתִּי֙ vˈiʕartî בער burn
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
בֵית־ vêṯ- בַּיִת house
יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
יְבַעֵ֥ר yᵊvaʕˌēr בער burn
הַ ha הַ the
גָּלָ֖ל ggālˌāl גָּלָל dung
עַד־ ʕaḏ- עַד unto
תֻּמֹּֽו׃ tummˈô תמם be complete
14:10. idcirco ecce ego inducam mala super domum Hieroboam et percutiam de Hieroboam mingentem ad parietem et clausum et novissimum in Israhel et mundabo reliquias domus Hieroboam sicut mundari solet fimus usque ad purum
Therefore, behold I will bring evils upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up, and the last in Israel: and I will sweep away the remnant of the house of Jeroboam, as dung is swept away till all be clean.
14:10. For this reason, behold, I will lead evils over the house of Jeroboam, and I will strike down from Jeroboam that which urinates against a wall, and that which is lame, and that which is last in Israel. And I will cleanse that which remains of the house of Jeroboam, just as dung is usually cleaned away, until there is purity.
14:10. Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, [and] him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.
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
14:10: Him that pisseth against the wall - Every male. The phrase should be thus rendered wherever it occurs.
3 Kings (1 Kings) 14:11
Albert Barnes: Notes on the Bible - 1834
14:10: All the males of the family of Jeroboam were put to death by Baasha Kg1 15:28-29. The phrase "will cut off," etc., appears to have been a common expression among the Jews from the time of David Sa1 25:22 to that of Jehu Kg2 9:8, but scarcely either before or after. We may suspect that, where the author of Kings uses it, he found it in the documents which he consulted.
Him that is shut up and left in Israel - See the marginal reference note.
And will take away the remnant ... - The idea is, that the whole family is to be cleared away at once, as men clear away ordure or any vile refuse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: I will bring: Kg1 15:25-30; Amo 3:6
him that pisseth: Kg1 16:11, Kg1 21:21; Sa1 25:22, Sa1 25:34; Kg2 9:8, Kg2 9:9
him that is shut up: Deu 32:36; Kg2 14:26
as a man taketh: Sa1 2:30; Kg2 9:37, Kg2 21:13; Job 20:7; Psa 83:10; Isa 5:25, Isa 14:19, Isa 14:23; Jer 8:2; Eze 26:4; Zep 1:17; Mal 2:3; Luk 14:34, Luk 14:35
Geneva 1599
Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that (g) pisseth against the wall, [and] him that (h) is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.
(g) Every male even to the dogs, (1Kings 25:22).
(h) As well him that is in the stronghold, as him that is abroad.
John Gill
Therefore, behold, I will bring evil upon the house of Jeroboam,.... Calamities, destruction, and ruin:
and will cut off from Jeroboam him that pisseth against the wall; not leave a dog of his, or rather a male, see 1Kings 25:22.
and him that is shut up and left in Israel; in garrisons or in prisons, in cities or in fields, or in whatsoever situation or circumstances they may be. Some interpret it of wealth and substance; it signifies an entire destruction it may be of men and goods, see Deut 32:36.
and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone; signifying that Jeroboam's family was as loathsome and abominable to the Lord as dung is to men; and that he would make as clean a riddance of them as men do of dung when they sweep it out, and will not leave the least scrap behind.
John Wesley
Shut up - Those who had escaped the fury of their enemies invading them, either because they were shut up in caves, or castles, or strong towns, or, because they were left, over - looked or neglected by them, or spared as poor, impotent, helpless creatures. But now, saith he, they shall be all searched out, and brought to destruction. Dung - Which they remove, as a loathsome thing, out of their houses, and that throughly and universally.
Robert Jamieson, A. R. Fausset and David Brown
I will bring evil upon the house of Jeroboam--Strong expressions are here used to indicate the utter extirpation of his house;
him that is shut up and left in Israel--means those who were concealed with the greatest privacy, as the heirs of royalty often are where polygamy prevails; the other phrase, from the loose garments of the East having led to a different practice from what prevails in the West, cannot refer to men; it must signify either a very young boy, or rather, perhaps, a dog, so entire would be the destruction of Jeroboam's house that none, not even a dog, belonging to it should escape. This peculiar phrase occurs only in regard to the threatened extermination of a family (1Kings 25:22-34). See the manner of extermination (3Kings 16:4; 3Kings 21:24).
14:1114:11: Զդիակունս Յերոբովամու ՚ի քաղաքի՝ կերիցեն շո՛ւնք, եւ զմեռեալս յանդի՝ կերիցեն թռչո՛ւնք երկնից. զի Տէր խօսեցաւ։
11 Յերոբովամի տնից ով քաղաքում մեռնի, շները պիտի ուտեն նրան, իսկ ով դաշտում մեռնի, երկնքի թռչունները պիտի կտցեն”: Ահա Տէրն է այսպէս ասել:
11 Յերոբովամէն քաղաքի մէջ մեռնողը շուները պիտի ուտեն ու դաշտի մէջ մեռնողը երկնքի թռչունները պիտի ուտեն, քանզի Տէրը խօսեցաւ»’։
Զդիակունս Յերոբովամու ի քաղաքի կերիցեն շունք, եւ զմեռեալս յանդի` կերիցեն թռչունք երկնից. զի Տէր խօսեցաւ:

14:11: Զդիակունս Յերոբովամու ՚ի քաղաքի՝ կերիցեն շո՛ւնք, եւ զմեռեալս յանդի՝ կերիցեն թռչո՛ւնք երկնից. զի Տէր խօսեցաւ։
11 Յերոբովամի տնից ով քաղաքում մեռնի, շները պիտի ուտեն նրան, իսկ ով դաշտում մեռնի, երկնքի թռչունները պիտի կտցեն”: Ահա Տէրն է այսպէս ասել:
11 Յերոբովամէն քաղաքի մէջ մեռնողը շուները պիտի ուտեն ու դաշտի մէջ մեռնողը երկնքի թռչունները պիտի ուտեն, քանզի Տէրը խօսեցաւ»’։
zohrab-1805▾ eastern-1994▾ western am▾
14:1114:11 кто умрет у Иеровоама в городе, того съедят псы, а кто умрет на поле, того склюют птицы небесные; так Господь сказал.
14:31 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Ροβοαμ ροβοαμ Rehoboam 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 Αβιου αβιου son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
14:11 הַ ha הַ the מֵּ֨ת mmˌēṯ מות die לְ lᵊ לְ to יָֽרָבְעָ֤ם yˈārovʕˈām יָרָבְעָם Jeroboam בָּ bā בְּ in † הַ the עִיר֙ ʕîr עִיר town יֹאכְל֣וּ yōḵᵊlˈû אכל eat הַ ha הַ the כְּלָבִ֔ים kkᵊlāvˈîm כֶּלֶב dog וְ wᵊ וְ and הַ ha הַ the מֵּת֙ mmˌēṯ מות die בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field יֹאכְל֖וּ yōḵᵊlˌû אכל eat עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ dibbˈēr דבר speak
14:11. qui mortui fuerint de Hieroboam in civitate comedent eos canes qui autem mortui fuerint in agro vorabunt eos aves caeli quia Dominus locutus estThem that shall die of Jeroboam in the city, the dogs shall eat: and them that shall die in the field, the birds of the air shall devour: for the Lord hath spoken it.
11. Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken it.
14:11. Those who will have died of Jeroboam in the city, the dogs will devour them. And those who will have died in the field, the birds of the heavens will devour them. For the Lord has spoken.’
14:11. Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken [it].
Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken:

14:11 кто умрет у Иеровоама в городе, того съедят псы, а кто умрет на поле, того склюют птицы небесные; так Господь сказал.
14:31
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
Ροβοαμ ροβοαμ Rehoboam
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
Αβιου αβιου son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
14:11
הַ ha הַ the
מֵּ֨ת mmˌēṯ מות die
לְ lᵊ לְ to
יָֽרָבְעָ֤ם yˈārovʕˈām יָרָבְעָם Jeroboam
בָּ בְּ in
הַ the
עִיר֙ ʕîr עִיר town
יֹאכְל֣וּ yōḵᵊlˈû אכל eat
הַ ha הַ the
כְּלָבִ֔ים kkᵊlāvˈîm כֶּלֶב dog
וְ wᵊ וְ and
הַ ha הַ the
מֵּת֙ mmˌēṯ מות die
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
יֹאכְל֖וּ yōḵᵊlˌû אכל eat
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבֵּֽר׃ dibbˈēr דבר speak
14:11. qui mortui fuerint de Hieroboam in civitate comedent eos canes qui autem mortui fuerint in agro vorabunt eos aves caeli quia Dominus locutus est
Them that shall die of Jeroboam in the city, the dogs shall eat: and them that shall die in the field, the birds of the air shall devour: for the Lord hath spoken it.
14:11. Those who will have died of Jeroboam in the city, the dogs will devour them. And those who will have died in the field, the birds of the heavens will devour them. For the Lord has spoken.’
14:11. Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken [it].
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
14:11: Shall the dogs eat - They shall not have an honorable burial: and shall not come into the sepulchres of their fathers.
3 Kings (1 Kings) 14:13
Albert Barnes: Notes on the Bible - 1834
14:11: The dogs are the chief scavengers of Oriental cities (compare Psa 59:6, Psa 59:14). And the vulture is the chief scavenger in the country districts, assisted sometimes by kites and crows (see Job 39:27-30, where the vulture, not the eagle, is intended). Vultures are very abundant in Palestine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: that dieth: Kg1 16:4, Kg1 21:19, Kg1 21:23, Kg1 21:24; Isa 66:24; Jer 15:3; Eze 39:17-19; Rev 19:17, Rev 19:18
Geneva 1599
Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: (i) for the LORD hath spoken [it].
(i) They will lack the honour of burial in token of God's curse.
John Gill
Him that dieth of Jeroboam in the city shall the dogs eat, and him that dieth in the fields shall the fowls of the air eat,.... The meaning is, that they should have no burial:
for the Lord hath spoken it; and therefore shall be fulfilled, for what he hath said he will do, Num 23:19.
John Wesley
Eat - So both sorts shall die unburied.
14:1214:12: Եւ դու արի՛ գնա՛ ՚ի տուն քո, եւ ՚ի մտանել ոտից քոց ՚ի քաղաքն՝ մեռցի՛ մանուկն.
12 Իսկ դու վեր կաց գնա՛ քո տունը, եւ երբ քո ոտքերը քաղաք մտնեն, երեխան կը մեռնի,
12 Եւ դուն ելի՛ր, քու տունդ գնա՛։ Երբ քու ոտքերդ քաղաք մտնեն, տղան պիտի մեռնի
Եւ դու արի գնա ի տուն քո, եւ ի մտանել ոտից քոց ի քաղաքն` մեռցի մանուկն:

14:12: Եւ դու արի՛ գնա՛ ՚ի տուն քո, եւ ՚ի մտանել ոտից քոց ՚ի քաղաքն՝ մեռցի՛ մանուկն.
12 Իսկ դու վեր կաց գնա՛ քո տունը, եւ երբ քո ոտքերը քաղաք մտնեն, երեխան կը մեռնի,
12 Եւ դուն ելի՛ր, քու տունդ գնա՛։ Երբ քու ոտքերդ քաղաք մտնեն, տղան պիտի մեռնի
zohrab-1805▾ eastern-1994▾ western am▾
14:1214:12 Встань и иди в дом твой; и как скоро нога твоя ступит в город, умрет дитя;
14:12 וְ wᵊ וְ and אַ֥תְּ ʔˌat אַתְּ you ק֖וּמִי qˌûmî קום arise לְכִ֣י lᵊḵˈî הלך walk לְ lᵊ לְ to בֵיתֵ֑ךְ vêṯˈēḵ בַּיִת house בְּ bᵊ בְּ in בֹאָ֥ה vōʔˌā בוא come רַגְלַ֛יִךְ raḡlˈayiḵ רֶגֶל foot הָ hā הַ the עִ֖ירָה ʕˌîrā עִיר town וּ û וְ and מֵ֥ת mˌēṯ מות die הַ ha הַ the יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
14:12. tu igitur surge et vade in domum tuam et in ipso introitu pedum tuorum in urbem morietur puerArise thou, therefore, and go to thy house: and when thy feet shall be entering into the city, the child shall die,
12. Arise thou therefore, get thee to thine house: when thy feet enter into the city, the child shall die.
14:12. Therefore, you must rise up, and go to your house. And in the city, at the very entrance of your feet, the boy will die.
14:12. Arise thou therefore, get thee to thine own house: [and] when thy feet enter into the city, the child shall die.
Arise thou therefore, get thee to thine own house: [and] when thy feet enter into the city, the child shall die:

14:12 Встань и иди в дом твой; и как скоро нога твоя ступит в город, умрет дитя;
14:12
וְ wᵊ וְ and
אַ֥תְּ ʔˌat אַתְּ you
ק֖וּמִי qˌûmî קום arise
לְכִ֣י lᵊḵˈî הלך walk
לְ lᵊ לְ to
בֵיתֵ֑ךְ vêṯˈēḵ בַּיִת house
בְּ bᵊ בְּ in
בֹאָ֥ה vōʔˌā בוא come
רַגְלַ֛יִךְ raḡlˈayiḵ רֶגֶל foot
הָ הַ the
עִ֖ירָה ʕˌîrā עִיר town
וּ û וְ and
מֵ֥ת mˌēṯ מות die
הַ ha הַ the
יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
14:12. tu igitur surge et vade in domum tuam et in ipso introitu pedum tuorum in urbem morietur puer
Arise thou, therefore, and go to thy house: and when thy feet shall be entering into the city, the child shall die,
14:12. Therefore, you must rise up, and go to your house. And in the city, at the very entrance of your feet, the boy will die.
14:12. Arise thou therefore, get thee to thine own house: [and] when thy feet enter into the city, the child shall die.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: when thy feet: Kg1 14:3, Kg1 14:16, Kg1 14:17; Kg2 1:6, Kg2 1:16; Joh 4:50-52
John Gill
Arise thou therefore, get thee to thine own house,.... With all haste, as soon as she could:
and when thy feet enter the city; the city of Tirzah, very probably the king's palace stood at the entry of it, see 3Kings 14:17,
the child shall die; this is an answer to the question she was to ask, and at the same time a token of the sure and certain fulfilment of all the prophet had spoken in the name of the Lord.
John Wesley
When, &c. - Presently upon thy entrance into the city; when thou art gone but a little way in it, even as far as to the threshold of the king's door, 3Kings 14:17, which possibly was near the gates of the city. And by this judge of the truth of the rest of my prophecy.
Robert Jamieson, A. R. Fausset and David Brown
the child shall die--The death and general lamentation felt through the country at the loss of the prince were also predicted. The reason for the profound regret shown at his death arose, according to Jewish writers, from his being decidedly opposed to the erection of the golden calves, and using his influence with his father to allow his subjects the free privilege of going to worship in Jerusalem.
14:1314:13: եւ կոծեսցին ամենայն Իսրայէլ, եւ թաղեսցեն զնա. զի նա միա՛յն Յերոբովամայ մտցէ՛ ՚ի գերեզման. զի գտաւ ՚ի նմա բա՛ն բարի վասն Տեառն Աստուծոյ Իսրայէլի ՚ի տան Յերոբովամայ[3622]։ [3622] Ոմանք. Եւ կոծեսցին զնա... զի գտաւ ՚ի նա բան բարի։
13 եւ ամբողջ Իսրայէլը կ’ողբայ ու կը թաղի նրան: Յերոբովամի մարդկանցից միայն նրա որդին կը մտնի գերեզման, քանի որ Իսրայէլի Տէր Աստուածը Յերոբովամի տանը միայն նրա՛ մէջ տեսաւ մի բարի բան:
13 Ու բոլոր Իսրայէլ ողբալով զանիկա պիտի թաղեն, վասն զի Յերոբովամէն միայն անիկա գերեզման պիտի մտնէ. որովհետեւ Իսրայէլի Տէր Աստուծոյն առջեւ Յերոբովամի տանը մէջ բարի բան մը միայն անոր վրայ գտնուեցաւ։
եւ կոծեսցին զնա ամենայն Իսրայէլ, եւ թաղեսցեն զնա. զի նա միայն Յերոբովամայ մտցէ ի գերեզման. զի գտաւ ի նմա բան բարի վասն Տեառն Աստուծոյ Իսրայելի ի տան Յերոբովամայ:

14:13: եւ կոծեսցին ամենայն Իսրայէլ, եւ թաղեսցեն զնա. զի նա միա՛յն Յերոբովամայ մտցէ՛ ՚ի գերեզման. զի գտաւ ՚ի նմա բա՛ն բարի վասն Տեառն Աստուծոյ Իսրայէլի ՚ի տան Յերոբովամայ[3622]։
[3622] Ոմանք. Եւ կոծեսցին զնա... զի գտաւ ՚ի նա բան բարի։
13 եւ ամբողջ Իսրայէլը կ’ողբայ ու կը թաղի նրան: Յերոբովամի մարդկանցից միայն նրա որդին կը մտնի գերեզման, քանի որ Իսրայէլի Տէր Աստուածը Յերոբովամի տանը միայն նրա՛ մէջ տեսաւ մի բարի բան:
13 Ու բոլոր Իսրայէլ ողբալով զանիկա պիտի թաղեն, վասն զի Յերոբովամէն միայն անիկա գերեզման պիտի մտնէ. որովհետեւ Իսրայէլի Տէր Աստուծոյն առջեւ Յերոբովամի տանը մէջ բարի բան մը միայն անոր վրայ գտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1314:13 и оплачут его все Израильтяне и похоронят его, ибо он один у Иеровоама войдет в гробницу, так как в нем, из дома Иеровоамова, нашлось нечто доброе пред Господом Богом Израилевым.
14:13 וְ wᵊ וְ and סָֽפְדוּ־ sˈāfᵊḏû- ספד lament לֹ֤ו lˈô לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and קָבְר֣וּ qāvᵊrˈû קבר bury אֹתֹ֔ו ʔōṯˈô אֵת [object marker] כִּֽי־ kˈî- כִּי that זֶ֣ה zˈeh זֶה this לְ lᵊ לְ to בַדֹּ֔ו vaddˈô בַּד linen, part, stave יָבֹ֥א yāvˌō בוא come לְ lᵊ לְ to יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam אֶל־ ʔel- אֶל to קָ֑בֶר qˈāver קֶבֶר grave יַ֣עַן yˈaʕan יַעַן motive נִמְצָא־ nimṣā- מצא find בֹ֞ו vˈô בְּ in דָּבָ֣ר dāvˈār דָּבָר word טֹ֗וב ṭˈôv טֹוב good אֶל־ ʔel- אֶל to יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house יָרָבְעָֽם׃ yārovʕˈām יָרָבְעָם Jeroboam
14:13. et planget eum omnis Israhel et sepeliet iste enim solus infertur de Hieroboam in sepulchrum quia inventus est super eo sermo bonus ad Dominum Deum Israhel in domo HieroboamAnd all Israel shall mourn for him, and shall bury him: for he only of Jeroboam shall be laid in a sepulchre, because in his regard there is found a good word from the Lord, the God of Israel, in the house of Jeroboam.
13. And all Israel shall mourn for him, and bury him; for he only of Jeroboam shall come to the grave: because in him there is found some good thing toward the LORD, the God of Israel, in the house of Jeroboam.
14:13. And all of Israel will mourn him, and will bury him. For he alone of Jeroboam shall be brought into a sepulcher. For concerning him, there has been found a good word from the Lord, the God of Israel, in the house of Jeroboam.
14:13. And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found [some] good thing toward the LORD God of Israel in the house of Jeroboam.
And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found [some] good thing toward the LORD God of Israel in the house of Jeroboam:

14:13 и оплачут его все Израильтяне и похоронят его, ибо он один у Иеровоама войдет в гробницу, так как в нем, из дома Иеровоамова, нашлось нечто доброе пред Господом Богом Израилевым.
14:13
וְ wᵊ וְ and
סָֽפְדוּ־ sˈāfᵊḏû- ספד lament
לֹ֤ו lˈô לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
קָבְר֣וּ qāvᵊrˈû קבר bury
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
כִּֽי־ kˈî- כִּי that
זֶ֣ה zˈeh זֶה this
לְ lᵊ לְ to
בַדֹּ֔ו vaddˈô בַּד linen, part, stave
יָבֹ֥א yāvˌō בוא come
לְ lᵊ לְ to
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
אֶל־ ʔel- אֶל to
קָ֑בֶר qˈāver קֶבֶר grave
יַ֣עַן yˈaʕan יַעַן motive
נִמְצָא־ nimṣā- מצא find
בֹ֞ו vˈô בְּ in
דָּבָ֣ר dāvˈār דָּבָר word
טֹ֗וב ṭˈôv טֹוב good
אֶל־ ʔel- אֶל to
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
יָרָבְעָֽם׃ yārovʕˈām יָרָבְעָם Jeroboam
14:13. et planget eum omnis Israhel et sepeliet iste enim solus infertur de Hieroboam in sepulchrum quia inventus est super eo sermo bonus ad Dominum Deum Israhel in domo Hieroboam
And all Israel shall mourn for him, and shall bury him: for he only of Jeroboam shall be laid in a sepulchre, because in his regard there is found a good word from the Lord, the God of Israel, in the house of Jeroboam.
14:13. And all of Israel will mourn him, and will bury him. For he alone of Jeroboam shall be brought into a sepulcher. For concerning him, there has been found a good word from the Lord, the God of Israel, in the house of Jeroboam.
14:13. And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found [some] good thing toward the LORD God of Israel in the house of Jeroboam.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
14:13: In him there is found some good thing - Far be it from God to destroy the righteous with the wicked; God respects even a little good, because it is a seed from himself. The kingdom of heaven is like a grain of mustard seed.
3 Kings (1 Kings) 14:15
Albert Barnes: Notes on the Bible - 1834
14:13: The child was evidently a prince of some promise. It is probable that he was heir to the throne.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: shall mourn: Num 20:29; Jer 22:10, Jer 22:18
there is found: Ch2 12:12, Ch2 19:3; Job 19:28; Ezek. 18:14-32; Plm 1:6; Pe2 2:8, Pe2 2:9
Geneva 1599
And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found (k) [some] good thing toward the LORD God of Israel in the house of Jeroboam.
(k) In the midst of the wicked, God has some on whom he bestows his mercies.
John Gill
And all Israel shall mourn for him, and bury him,.... Give him an honourable interment, and follow him to the grave with lamentation, because he was the heir apparent to the throne, and an hopeful prince, of whom they had raised expectations; that when he came to the throne things would take a different turn, especially in matters of religion, and they might fear, he being removed, things would grow worse instead of better:
for he only of Jeroboam shall come to the grave; or be buried, the rest should be devoured by dogs or fowls:
because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam; the principles of grace were implanted, and seeds of piety and religion sown in his heart; and there appeared a disposition of mind, and desires in him to the name of God, and the remembrance of it; or to his pure worship and service; it might be discerned that he had a dislike of idolatry, and a desire to have true religion restored. The Jews say (k) that this good thing in him was, that he was the means of removing the watch or guards that were placed in the way to hinder the Israelites from going up to the feasts of the Lord.
(k) T. Bab. Moed Katon, fol. 28. 2.
John Wesley
Shall mourn - For the loss of so worthy and hopeful a person, and for the sad calamities which will follow his death, which possibly his moderation, and wisdom, and virtue, might have prevented. So they should mourn, not simply for him, but for their own loss in him. Grave - Shall have the honour of burial. Some good - Pious intentions of taking away the calves, and of permitting or obliging his people to go up to Jerusalem to worship, if God gave him life and authority to do it, and of trusting God with his kingdom. In the house - Which is added for his greater commendation; he was good in the midst of so many temptations and wicked examples; a good branch of a bad flock.
Robert Jamieson, A. R. Fausset and David Brown
all Israel shall mourn for him, and bury him--the only one of Jeroboam's family who should receive the rites of sepulture.
14:1414:14: Եւ յարուսցէ Տէր իւր թագաւոր ՚ի վերայ Իսրայէլի, որ հարցէ՛ զտուն Յերոբովամայ յաւուր յայսմիկ։
14 Տէրը իր համար մի թագաւոր պիտի հանի Իսրայէլի դէմ, որը այսօր իսկ բնաջինջ պիտի անի Յերոբովամի տունը:
14 Տէրը իրեն համար Իսրայէլի վրայ թագաւոր մը պիտի հանէ, որ նոյն օրը* Յերոբովամին տունը ու ի՛նչ որ մնայ պիտի կոտորէ։
Եւ յարուսցէ Տէր իւր թագաւոր ի վերայ Իսրայելի, որ հարցէ զտուն Յերոբովամայ յաւուր յայսմիկ. եւ արդ զի՞նչ եւս:

14:14: Եւ յարուսցէ Տէր իւր թագաւոր ՚ի վերայ Իսրայէլի, որ հարցէ՛ զտուն Յերոբովամայ յաւուր յայսմիկ։
14 Տէրը իր համար մի թագաւոր պիտի հանի Իսրայէլի դէմ, որը այսօր իսկ բնաջինջ պիտի անի Յերոբովամի տունը:
14 Տէրը իրեն համար Իսրայէլի վրայ թագաւոր մը պիտի հանէ, որ նոյն օրը* Յերոբովամին տունը ու ի՛նչ որ մնայ պիտի կոտորէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414:14 И восставит Себе Господь над Израилем царя, который истребит дом Иеровоамов в тот день; и что? даже теперь.
14:14 וְ wᵊ וְ and הֵקִים֩ hēqîm קום arise יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH לֹ֥ו lˌô לְ to מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַכְרִ֛ית yaḵrˈîṯ כרת cut אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam זֶ֣ה zˈeh זֶה this הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וּ û וְ and מֶ֖ה mˌeh מָה what גַּם־ gam- גַּם even עָֽתָּה׃ ʕˈāttā עַתָּה now
14:14. constituet autem sibi Dominus regem super Israhel qui percutiat domum Hieroboam in hac die et in hoc temporeAnd the Lord hath appointed himself a king over Israel, who shall cut off the house of Jeroboam in this day, and in this time:
14. Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now. n
14:14. But the Lord has appointed for himself a king over Israel, who will strike down the house of Jeroboam, in this day and in this time.
14:14. Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now.
Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now:

14:14 И восставит Себе Господь над Израилем царя, который истребит дом Иеровоамов в тот день; и что? даже теперь.
14:14
וְ wᵊ וְ and
הֵקִים֩ hēqîm קום arise
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
לֹ֥ו lˌô לְ to
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יַכְרִ֛ית yaḵrˈîṯ כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
וּ û וְ and
מֶ֖ה mˌeh מָה what
גַּם־ gam- גַּם even
עָֽתָּה׃ ʕˈāttā עַתָּה now
14:14. constituet autem sibi Dominus regem super Israhel qui percutiat domum Hieroboam in hac die et in hoc tempore
And the Lord hath appointed himself a king over Israel, who shall cut off the house of Jeroboam in this day, and in this time:
14:14. But the Lord has appointed for himself a king over Israel, who will strike down the house of Jeroboam, in this day and in this time.
14:14. Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:14: The Hebrew text of this verse appears to be defective in this place. No satisfactory sense can be obtained from it. The true meaning of the original passage is possibly: "Yahweh shall raise up a king who will destroy the house of Jeroboam on the day that he is raised up. What do I say? He will destroy it even now."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: the Lord: Kg1 15:27-29
but what: Ecc 8:11; Eze 7:2-7, Eze 12:22-28; Jam 5:9; Pe2 2:3
Geneva 1599
Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: (l) but what? even now.
(l) The Lord will begin to destroy it out of hand.
John Gill
Moreover the Lord shall raise up a king over Israel,.... Baasha is meant, 3Kings 15:29.
who shall cut off the house of Jeroboam that day; immediately, as soon as on the throne, he should destroy his whole family, as he did, 3Kings 15:29,
but what? even now; shall it be that day? yes; even at that very time, and which will be very quickly from this time; for as it may be supposed this was said at the latter end of Jeroboam's reign, and his son and successor reigned but two years ere this prophecy was accomplished. The Targum is,
"who shall cut off the house of Jeroboam, him that is living today, and shall be from henceforward.''
John Wesley
A king - Baasha, 3Kings 15:28. That day - When he is so raised; in the very beginning of his reign, 3Kings 15:29. But what? - But what do I say, he shall raise, as it were a thing to be done at a great distance of time: the man is now in being if not in power, who shall do this: this judgment shall be shortly executed. Sometimes God makes quick work with sinners. He did so with the house of Jeroboam. It was not twenty four years from his first elevation, to the final extirpation of his family.
Robert Jamieson, A. R. Fausset and David Brown
the Lord shall raise him up a king . . . but what? even now--namely, Baasha (3Kings 15:27); he was already raised--he was in being, though not in power.
14:1514:15: Եւ արդ զի՞նչ եւս. հարցէ Տէր զԻսրայէլ որպէս շարժի եղէգն ՚ի ջուր, եւ խլեսցէ՛ Տէր զԻսրայէլ յերկրէս բարութեան յայսմանէ զոր ետ հարց նոցա, եւ հոսեսցէ՛ զնոսա յայնկոյս Գետոյն. փոխանակ զի արարին իւրեանց անտա՛ռս բարկացուցանել զՏէր[3623]. [3623] Ոմանք. Զոր ետ Տէր հարց նոցա։
15 Եւ արդ, ի՞նչ մնաց: Տէրը պիտի հարուածի Իսրայէլին, եւ նա պիտի նմանուի ջրի մէջ շարժուող եղէգի: Նա իսրայէլացիներին պիտի հեռացնի այս լաւ երկրից, որ տուել էր նրանց հայրերին: Նրանց գետի միւս կողմը պիտի քշի ի դիմաց այն բանի, որ նրանք իրենց համար կուռքեր շինեցին, որպէսզի բարկացնեն Տիրոջը:
15 Եւ Տէրը ջուրերու մէջ եղող շարժուն եղէգի պէս Իսրայէլը արմատէն պիտի խլէ այս բարի երկրին երեսէն, որ անոնց հայրերուն տուեր էր ու զանոնք Գետին անդիի կողմը պիտի ցրուէ, որովհետեւ Տէրը բարկացնելով՝ իրենց Աստարովթի կուռքեր* շինեցին
Հարցէ Տէր զԻսրայէլ որպէս շարժի եղէգն ի ջուր, եւ խլեսցէ Տէր զԻսրայէլ յերկրէս բարութեան յայսմանէ զոր ետ հարց նոցա, եւ հոսեսցէ զնոսա յայնկոյս Գետոյն, փոխանակ զի արարին իւրեանց անտառս բարկացուցանել զՏէր:

14:15: Եւ արդ զի՞նչ եւս. հարցէ Տէր զԻսրայէլ որպէս շարժի եղէգն ՚ի ջուր, եւ խլեսցէ՛ Տէր զԻսրայէլ յերկրէս բարութեան յայսմանէ զոր ետ հարց նոցա, եւ հոսեսցէ՛ զնոսա յայնկոյս Գետոյն. փոխանակ զի արարին իւրեանց անտա՛ռս բարկացուցանել զՏէր[3623].
[3623] Ոմանք. Զոր ետ Տէր հարց նոցա։
15 Եւ արդ, ի՞նչ մնաց: Տէրը պիտի հարուածի Իսրայէլին, եւ նա պիտի նմանուի ջրի մէջ շարժուող եղէգի: Նա իսրայէլացիներին պիտի հեռացնի այս լաւ երկրից, որ տուել էր նրանց հայրերին: Նրանց գետի միւս կողմը պիտի քշի ի դիմաց այն բանի, որ նրանք իրենց համար կուռքեր շինեցին, որպէսզի բարկացնեն Տիրոջը:
15 Եւ Տէրը ջուրերու մէջ եղող շարժուն եղէգի պէս Իսրայէլը արմատէն պիտի խլէ այս բարի երկրին երեսէն, որ անոնց հայրերուն տուեր էր ու զանոնք Գետին անդիի կողմը պիտի ցրուէ, որովհետեւ Տէրը բարկացնելով՝ իրենց Աստարովթի կուռքեր* շինեցին
zohrab-1805▾ eastern-1994▾ western am▾
14:1514:15 И поразит Господь Израиля, и {будет он}, как тростник, колеблемый в воде, и извергнет Израильтян из этой доброй земли, которую дал отцам их, и развеет их за реку, за то, что они сделали у себя идолов, раздражая Господа;
14:15 וְ wᵊ וְ and הִכָּ֨ה hikkˌā נכה strike יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָנ֣וּד yānˈûḏ נוד waver הַ ha הַ the קָּנֶה֮ qqāneh קָנֶה reed בַּ ba בְּ in † הַ the מַּיִם֒ mmayˌim מַיִם water וְ wᵊ וְ and נָתַ֣שׁ nāṯˈaš נתשׁ root out אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ֠ mē מִן from עַל ʕˌal עַל upon הָ hā הַ the אֲדָמָ֨ה ʔᵃḏāmˌā אֲדָמָה soil הַ ha הַ the טֹּובָ֤ה ṭṭôvˈā טֹוב good הַ ha הַ the זֹּאת֙ zzōṯ זֹאת this אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָתַן֙ nāṯˌan נתן give לַ la לְ to אֲבֹ֣ותֵיהֶ֔ם ʔᵃvˈôṯêhˈem אָב father וְ wᵊ וְ and זֵרָ֖ם zērˌām זרה scatter מֵ mē מִן from עֵ֣בֶר ʕˈēver עֵבֶר opposite לַ la לְ to † הַ the נָּהָ֑ר nnāhˈār נָהָר stream יַ֗עַן yˈaʕan יַעַן motive אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂוּ֙ ʕāśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] אֲשֵׁ֣רֵיהֶ֔ם ʔᵃšˈērêhˈem אֲשֵׁרָה asherah מַכְעִיסִ֖ים maḵʕîsˌîm כעס be discontent אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
14:15. et percutiet Dominus Israhel sicut moveri solet harundo in aqua et evellet Israhel de terra bona hac quam dedit patribus eorum et ventilabit eos trans Flumen quia fecerunt sibi lucos ut inritarent DominumAnd the Lord God shall strike Israel as a reed is shaken in the water: and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river: because they have made to themselves groves, to provoke the Lord.
15. For the LORD shall smite Israel, as a reed is shaken in the water; and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the River; because they have made their Asherim, provoking the LORD to anger.
14:15. And the Lord God shall strike Israel, just as a reed is usually shaken in the water. And he will uproot Israel from this good land, which he gave to their fathers. And he will winnow them beyond the river. For they have made for themselves sacred groves, so that they have provoked the Lord.
14:15. For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger.
For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger:

14:15 И поразит Господь Израиля, и {будет он}, как тростник, колеблемый в воде, и извергнет Израильтян из этой доброй земли, которую дал отцам их, и развеет их за реку, за то, что они сделали у себя идолов, раздражая Господа;
14:15
וְ wᵊ וְ and
הִכָּ֨ה hikkˌā נכה strike
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָנ֣וּד yānˈûḏ נוד waver
הַ ha הַ the
קָּנֶה֮ qqāneh קָנֶה reed
בַּ ba בְּ in
הַ the
מַּיִם֒ mmayˌim מַיִם water
וְ wᵊ וְ and
נָתַ֣שׁ nāṯˈaš נתשׁ root out
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מֵ֠ מִן from
עַל ʕˌal עַל upon
הָ הַ the
אֲדָמָ֨ה ʔᵃḏāmˌā אֲדָמָה soil
הַ ha הַ the
טֹּובָ֤ה ṭṭôvˈā טֹוב good
הַ ha הַ the
זֹּאת֙ zzōṯ זֹאת this
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַן֙ nāṯˌan נתן give
לַ la לְ to
אֲבֹ֣ותֵיהֶ֔ם ʔᵃvˈôṯêhˈem אָב father
וְ wᵊ וְ and
זֵרָ֖ם zērˌām זרה scatter
מֵ מִן from
עֵ֣בֶר ʕˈēver עֵבֶר opposite
לַ la לְ to
הַ the
נָּהָ֑ר nnāhˈār נָהָר stream
יַ֗עַן yˈaʕan יַעַן motive
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂוּ֙ ʕāśˌû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֵׁ֣רֵיהֶ֔ם ʔᵃšˈērêhˈem אֲשֵׁרָה asherah
מַכְעִיסִ֖ים maḵʕîsˌîm כעס be discontent
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
14:15. et percutiet Dominus Israhel sicut moveri solet harundo in aqua et evellet Israhel de terra bona hac quam dedit patribus eorum et ventilabit eos trans Flumen quia fecerunt sibi lucos ut inritarent Dominum
And the Lord God shall strike Israel as a reed is shaken in the water: and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river: because they have made to themselves groves, to provoke the Lord.
14:15. And the Lord God shall strike Israel, just as a reed is usually shaken in the water. And he will uproot Israel from this good land, which he gave to their fathers. And he will winnow them beyond the river. For they have made for themselves sacred groves, so that they have provoked the Lord.
14:15. For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:15: For the Lord shall smite Israel - See this prophecy fulfilled, Kg1 15:28-30, when Baasha destroyed all the house and posterity of Jeroboam.
3 Kings (1 Kings) 14:19
Albert Barnes: Notes on the Bible - 1834
14:15: The general prophecy of Moses Deu 29:28, that the disobedient Israelites would be rooted up out of their land, and cast into another land, is here for the first time repeated, and is definitively applied to the ten tribes, which are to be removed "beyond the river" (the Euphrates, Kg1 4:21, Kg1 4:24), and "scattered." On the fulfillment of this prophecy, and especially on the "scattering" of the ten tribes, see Kg2 17:6 note.
Groves - See Exo 34:13 note. The grove or, "asherah"-) worship, adopted from the Canaanite nations, appears to have died away after the fierce onslaught which Gideon made upon it Jdg 6:25-31. It now Rev_ived, and became one of the most popular of the idolatries both in Israel and Judah (Kg1 14:23, and compare the marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: the Lord: Sa1 12:25; Kg2 17:6, Kg2 17:7
as a reed: Mat 11:7; Luk 7:24
root up Israel: Deu 29:28; Psa 52:5; Pro 2:22; Amo 2:9; Zep 2:4; Mat 15:13
this good land: Lev 26:32-34, Lev 26:43; Deu 4:26, Deu 4:27, Deu 28:36, Deu 28:63-68, Deu 29:24-28; Jos 23:15, Jos 23:16
shall scatter: Kg2 15:29, Kg2 17:6, Kg2 17:23, Kg2 18:11, Kg2 18:12; Amo 5:27; Act 7:43
beyond the river: i. e. Beyond the river Euphrates, because. Exo 34:13, Exo 34:14; Deu 12:3, Deu 12:4; Isa 1:28, Isa 1:29
provoking: Kg1 14:9, Kg1 14:23, Kg1 14:24
Geneva 1599
For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the (m) river, because they have made their groves, provoking the LORD to anger.
(m) Meaning the Euphrates.
John Gill
And the Lord shall smite Israel as a reed is shaken in the water,.... Either by the wind or by the stream; and may signify the fluctuating and uncertain condition Israel should be in future reigns, through civil wars, and the translation of the kingdom into different families; so that there was continually disquietude and uneasiness, and no settled peace and tranquillity:
and he shall root up Israel out this good land he gave to their fathers; which was brought about, first by Tiglathpileser, and then by Shalmaneser, kings of Assyria, that carried them captives from hence:
and shall scatter them beyond the river; the river Euphrates, as the Targum: or, as others, the river Gozan, 4Kings 17:6.
because they have made their groves, provoking the Lord to anger: in which groves they placed idols, and worshipped them, which was highly provoking to the Lord, and the cause of their dispersion.
John Wesley
Is shaken - Hither and thither, with every wind. So shall the kingdom and people of Israel be always in an unquiet and unsettled posture, tossed to and fro by foreign invasions and civil wars; by opposite kings and factions, and by the dissensions of the people. The river - Euphrates, so called by way of eminency, this was accomplished in part 4Kings 15:29, and more fully, 4Kings 17:6. Groves - For the worship of their idols, God having before condemned the making and worshipping of the calves, by which they pretended to worship the true God; he now takes notice that they were not contented with the calves, but (as it is in the nature of idolatry, and all sin, to proceed from evil to worse) were many of them fallen into a worse kind of idolatry, even their worship of the heathenish Baals, which they commonly exercised in groves.
14:1614:16: եւ մատնեսցէ Տէր զԻսրայէլ վասն մեղացն Յերոբովամու, որ մեղաւ՝ եւ մեղոյց զԻսրայէլ։
16 Տէրը կորստեան պիտի մատնի Իսրայէլին Յերոբովամի մեղքերի համար, որը մեղանչեց եւ Իսրայէլին էլ մեղանչել տուեց»:
16 Եւ Իսրայէլը երեսէ պիտի ձգէ, Յերոբովամին ըրած մեղքերուն համար ու Իսրայէլին ալ մեղանչել տալուն համար»։
եւ մատնեսցէ Տէր զԻսրայէլ վասն մեղացն Յերոբովամու, որ մեղաւ եւ մեղոյց զԻսրայէլ:

14:16: եւ մատնեսցէ Տէր զԻսրայէլ վասն մեղացն Յերոբովամու, որ մեղաւ՝ եւ մեղոյց զԻսրայէլ։
16 Տէրը կորստեան պիտի մատնի Իսրայէլին Յերոբովամի մեղքերի համար, որը մեղանչեց եւ Իսրայէլին էլ մեղանչել տուեց»:
16 Եւ Իսրայէլը երեսէ պիտի ձգէ, Յերոբովամին ըրած մեղքերուն համար ու Իսրայէլին ալ մեղանչել տալուն համար»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1614:16 и предаст [Господь] Израиля за грехи Иеровоама, которые он сам сделал и которыми ввел в грех Израиля.
14:16 וְ wᵊ וְ and יִתֵּ֖ן yittˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel בִּ bi בְּ in גְלַ֞ל ḡᵊlˈal גָּלָל matter חַטֹּ֤אות ḥaṭṭˈôṯ חַטָּאת sin יָֽרָבְעָם֙ yˈārovʕām יָרָבְעָם Jeroboam אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָטָ֔א ḥāṭˈā חטא miss וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶחֱטִ֖יא heḥᵉṭˌî חטא miss אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
14:16. et tradet Dominus Israhel propter peccata Hieroboam qui peccavit et peccare fecit IsrahelAnd the Lord shall give up Israel for the sins of Jeroboam, who hath sinned, and made Israel to sin.
16. And he shall give Israel up because of the sins of Jeroboam, which he hath sinned, and wherewith he hath made Israel to sin.
14:16. And the Lord will hand over Israel, because of the sins of Jeroboam, who has sinned and caused Israel to sin.”
14:16. And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.
And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin:

14:16 и предаст [Господь] Израиля за грехи Иеровоама, которые он сам сделал и которыми ввел в грех Израиля.
14:16
וְ wᵊ וְ and
יִתֵּ֖ן yittˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בִּ bi בְּ in
גְלַ֞ל ḡᵊlˈal גָּלָל matter
חַטֹּ֤אות ḥaṭṭˈôṯ חַטָּאת sin
יָֽרָבְעָם֙ yˈārovʕām יָרָבְעָם Jeroboam
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָטָ֔א ḥāṭˈā חטא miss
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֶחֱטִ֖יא heḥᵉṭˌî חטא miss
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
14:16. et tradet Dominus Israhel propter peccata Hieroboam qui peccavit et peccare fecit Israhel
And the Lord shall give up Israel for the sins of Jeroboam, who hath sinned, and made Israel to sin.
14:16. And the Lord will hand over Israel, because of the sins of Jeroboam, who has sinned and caused Israel to sin.”
14:16. And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: he shall give Israel: Psa 81:12; Isa 40:24; Hos 9:11, Hos 9:12, Hos 9:16, Hos 9:17
who did sin: Kg1 12:30, Kg1 13:34, Kg1 15:30, Kg1 15:34, Kg1 16:2; Exo 32:21, Exo 32:35; Jer 5:31; Hos 5:11, Hos 5:12; Mic 6:16; Mat 18:7; Rom 14:13
Geneva 1599
And he shall give Israel up because of the sins of Jeroboam, who did sin, and who (n) made Israel to sin.
(n) The people will not be excused when they do evil at the commandment of their governors.
John Gill
And he shall give Israel up,.... Into the hands of their enemies:
because of the sins of Jeroboam, who did sin, and who made Israel to sin; by his devices and stratagems, by his example and edicts, and by the methods he took to prevent Israel from worshipping in the manner and place he directed to.
John Wesley
Who made, &c. - By his invention, and making the occasion of their sin, the calves; by his example, encouraging those and only those that worshipped the calves; and by his authority requiring and compelling them to do it. This is mentioned as a monstrous aggravation of his wickedness, that he was not content with his own sin, but was the great author of drawing others into sin, and of corrupting and undoing the whole kingdom, which therefore God would never forgive him, but upon all occasions mentions him with this eternal brand of infamy upon him.
14:1714:17: Եւ յարեա՛ւ կինն Յերոբովամու, գնաց ՚ի Սարիրա. եւ եղեւ իբրեւ եմուտ առաջի դրան տանն, մեռա՛ւ մանուկն[3624]։ [3624] Այլք. Եւ գնաց ՚ի Սարիրա։
17 Յերոբովամի կինը վեր կացաւ ու գնաց Սարիրա: Նա հազիւ էր տան դռնից ներս մտել, որ երեխան մեռաւ,
17 Այն ատեն Յերոբովամին կինը ելաւ գնաց ու Թերսա մտաւ։ Ան տանը դռնէն ներս մտածին պէս՝ տղան մեռաւ։
Եւ յարեաւ կինն Յերոբովամու, եւ գնաց [343]ի Սարիրա. եւ եղեւ իբրեւ եմուտ առաջի դրան տանն, մեռաւ մանուկն:

14:17: Եւ յարեա՛ւ կինն Յերոբովամու, գնաց ՚ի Սարիրա. եւ եղեւ իբրեւ եմուտ առաջի դրան տանն, մեռա՛ւ մանուկն[3624]։
[3624] Այլք. Եւ գնաց ՚ի Սարիրա։
17 Յերոբովամի կինը վեր կացաւ ու գնաց Սարիրա: Նա հազիւ էր տան դռնից ներս մտել, որ երեխան մեռաւ,
17 Այն ատեն Յերոբովամին կինը ելաւ գնաց ու Թերսա մտաւ։ Ան տանը դռնէն ներս մտածին պէս՝ տղան մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1714:17 И встала жена Иеровоамова, и пошла, и пришла в Фирцу; и лишь только переступила чрез порог дома, дитя умерло.
14:17 וַ wa וְ and תָּ֨קָם֙ ttˈāqom קום arise אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam וַ wa וְ and תֵּ֖לֶךְ ttˌēleḵ הלך walk וַ wa וְ and תָּבֹ֣א ttāvˈō בוא come תִרְצָ֑תָה ṯirṣˈāṯā תִּרְצָה Tirzah הִ֛יא hˈî הִיא she בָּאָ֥ה bāʔˌā בוא come בְ vᵊ בְּ in סַף־ saf- סַף threshold הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house וְ wᵊ וְ and הַ ha הַ the נַּ֥עַר nnˌaʕar נַעַר boy מֵֽת׃ mˈēṯ מות die
14:17. surrexit itaque uxor Hieroboam et abiit et venit in Thersa cumque illa ingrederetur limen domus puer mortuus estAnd the wife of Jeroboam arose, and departed, and came to Thersa: and when she was coming in to the threshold of the house, the child died,
17. And Jeroboam’s wife arose, and departed, and came to Tirzah: as she came to the threshold of the house, the child died.
14:17. And so, the wife of Jeroboam rose up, and she went away. And she arrived at Tirzah. And as she was entering the threshold of the house, the boy died.
14:17. And Jeroboam’s wife arose, and departed, and came to Tirzah: [and] when she came to the threshold of the door, the child died;
And Jeroboam' s wife arose, and departed, and came to Tirzah: [and] when she came to the threshold of the door, the child died:

14:17 И встала жена Иеровоамова, и пошла, и пришла в Фирцу; и лишь только переступила чрез порог дома, дитя умерло.
14:17
וַ wa וְ and
תָּ֨קָם֙ ttˈāqom קום arise
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam
וַ wa וְ and
תֵּ֖לֶךְ ttˌēleḵ הלך walk
וַ wa וְ and
תָּבֹ֣א ttāvˈō בוא come
תִרְצָ֑תָה ṯirṣˈāṯā תִּרְצָה Tirzah
הִ֛יא hˈî הִיא she
בָּאָ֥ה bāʔˌā בוא come
בְ vᵊ בְּ in
סַף־ saf- סַף threshold
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
וְ wᵊ וְ and
הַ ha הַ the
נַּ֥עַר nnˌaʕar נַעַר boy
מֵֽת׃ mˈēṯ מות die
14:17. surrexit itaque uxor Hieroboam et abiit et venit in Thersa cumque illa ingrederetur limen domus puer mortuus est
And the wife of Jeroboam arose, and departed, and came to Thersa: and when she was coming in to the threshold of the house, the child died,
14:17. And so, the wife of Jeroboam rose up, and she went away. And she arrived at Tirzah. And as she was entering the threshold of the house, the boy died.
14:17. And Jeroboam’s wife arose, and departed, and came to Tirzah: [and] when she came to the threshold of the door, the child died;
ru▾ 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
17-18: Буквально точное исполнение предсказания пророка, ст. 12. Фирца (у LXXи Ζαριρα; слав.: Сарира; в Комлютенской библии: Θέρσα; Vulg.: Thersa) - прежде столица одного из хананейских царей (Нав. XII:24); теперь, с Иеровоама до Амврия, стала столицей израильских царей (XV:21, 33; XVI:6: сл., 15: сл.; 4: Цар. XV:14, 16), известна была красотой местоположения (Песн. VI:4, ср. Onomast 504. Guerin. Samarie I, 365, отождествляет Фирцу с селением Таллуза близ Наблуса).
Albert Barnes: Notes on the Bible - 1834
14:17: Jeroboam had by this time removed from Shechem, and established a new capital in Tirzah, one of the old Canaanite towns Jos 12:24 - a town of great reputation for beauty, counted in that respect on a par with Jerusalem Sol 6:4. Tirzah is perhaps to be identified with "Telluzah," a place in the mountains about 9 miles distant from Shechem (Nablous) (or with Teiasir - Conder). It may have been the palatial residence of the kings rather than the actual capital of the country. It remained the capital until Omri built Samaria Kg1 16:23-24. Toward the close of the kingdom it appears again as the city of Menahem, who murdered Shallum and succeeded him Kg2 15:14.
The threshold of the door - literally," the threshold of the house." Compare the prophecy Kg1 14:12. The child actually died as she crossed the threshold of the palace. Probably the palace, like that of Sargon at Khorsabad, lay at the outer edge of the town.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: Tirzah: Tirzah was a city of Ephraim, to which tribe Jeroboam belonged; and appears to have been pleasantly situated, as it is said in Sol 6:4, "Thou art beautiful, O my love, as Tirzah," though its precise situation cannot now be ascertained. It seems to have been the royal city, and the seat of government for a long time after the Rev_olt of the ten tribes, till Omri built Samaria. Kg1 15:21, Kg1 15:33, Kg1 16:6, Kg1 16:8, Kg1 16:9, Kg1 16:15, Kg1 16:23; Jos 12:24; Sol 6:4
when she came: Kg1 14:12, Kg1 14:13; Sa1 2:20-34, Sa1 4:18-20
John Gill
And Jeroboam's wife arose, and departed, Upon this speech of the prophet's to her:
and came to Tirzah; where Jeroboam now had his court, and where their son now was; it was a royal city in the time of the Canaanites, and is commonly placed in the tribe of Manasseh, and was a very pleasant one, as its name signifies, to which there is an allusion, Song 6:4; see Gill on Josh 12:24,
and when she came to the threshold of the door, the child died: just as she was about to step over the threshold of the royal palace, which seems to have been at the entering of the city of Tirzah, 3Kings 14:12.
John Wesley
Tirzah - An ancient and royal city, in a pleasant place, where the kings of Israel had a palace, whither Jeroboam was now removed from Shechem, either for his pleasure, or for his son's recovery, by the healthfulness of the place. The threshold - Of the king's house, which probably was upon, or by the wall of the city, and near the gate.
Robert Jamieson, A. R. Fausset and David Brown
Tirzah--a place of pre-eminent beauty (Song 6:4), three hours' travelling east of Samaria, chosen when Israel became a separate kingdom, by the first monarch, and used during three short reigns as a residence of the royal house. The fertile plains and wooded hills in that part of the territory of Ephraim gave an opening to the formation of parks and pleasure-grounds similar to those which were the "paradises" of Assyrian and Persian monarchs [STANLEY]. Its site is occupied by the large village of Taltise [ROBINSON]. As soon as the queen reached the gate of the palace, she received the intelligence that her son was dying, according to the prophet's prediction [3Kings 14:12].
14:1814:18: Եւ կոծեցան զնա, եւ թաղեցին ամենայն Իսրայէլ ըստ բանին Տեառն զոր խօսեցաւ ՚ի ձեռն ծառայի իւրոյ Աքիայ մարգարէի։
18 եւ ամբողջ Իսրայէլը ողբաց նրան ու թաղեց, ինչպէս որ Տէրն էր նախօրօք յայտնել իր ծառայ Աքիա մարգարէի միջոցով:
18 Զանիկա թաղեցին ու բոլոր Իսրայէլ անոր վրայ ողբաց Տէրոջը խօսքին համար, որ իր ծառային Աքիա մարգարէին միջոցով խօսեր էր։
Եւ կոծեցան զնա, եւ թաղեցին ամենայն Իսրայէլ ըստ բանին Տեառն զոր խօսեցաւ ի ձեռն ծառայի իւրոյ Աքիայ մարգարէի:

14:18: Եւ կոծեցան զնա, եւ թաղեցին ամենայն Իսրայէլ ըստ բանին Տեառն զոր խօսեցաւ ՚ի ձեռն ծառայի իւրոյ Աքիայ մարգարէի։
18 եւ ամբողջ Իսրայէլը ողբաց նրան ու թաղեց, ինչպէս որ Տէրն էր նախօրօք յայտնել իր ծառայ Աքիա մարգարէի միջոցով:
18 Զանիկա թաղեցին ու բոլոր Իսրայէլ անոր վրայ ողբաց Տէրոջը խօսքին համար, որ իր ծառային Աքիա մարգարէին միջոցով խօսեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
14:1814:18 И похоронили его, и оплакали его все Израильтяне, по слову Господа, которое Он изрек чрез раба Своего Ахию пророка.
14:18 וַ wa וְ and יִּקְבְּר֥וּ yyiqbᵊrˌû קבר bury אֹתֹ֛ו ʔōṯˈô אֵת [object marker] וַ wa וְ and יִּסְפְּדוּ־ yyispᵊḏû- ספד lament לֹ֖ו lˌô לְ to כָּל־ kol- כֹּל whole יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ ki כְּ as דְבַ֤ר ḏᵊvˈar דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֔ר dibbˈer דבר speak בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand עַבְדֹּ֖ו ʕavdˌô עֶבֶד servant אֲחִיָּ֥הוּ ʔᵃḥiyyˌāhû אֲחִיָּהוּ Ahijah הַ ha הַ the נָּבִֽיא׃ nnāvˈî נָבִיא prophet
14:18. et sepelierunt eum et planxit illum omnis Israhel iuxta sermonem Domini quem locutus est in manu servi sui Ahiae prophetaeAnd they buried him. And all Israel mourned for him, according to the word of the Lord, which he spoke by the hand of his servant Ahias, the prophet.
18. And all Israel buried him, and mourned for him; according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet.
14:18. And they buried him, and all of Israel mourned for him, in accord with the word of the Lord, which he spoke by the hand of his servant Ahijah, the prophet.
14:18. And they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet.
And they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet:

14:18 И похоронили его, и оплакали его все Израильтяне, по слову Господа, которое Он изрек чрез раба Своего Ахию пророка.
14:18
וַ wa וְ and
יִּקְבְּר֥וּ yyiqbᵊrˌû קבר bury
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
יִּסְפְּדוּ־ yyispᵊḏû- ספד lament
לֹ֖ו lˌô לְ to
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ ki כְּ as
דְבַ֤ר ḏᵊvˈar דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֔ר dibbˈer דבר speak
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
עַבְדֹּ֖ו ʕavdˌô עֶבֶד servant
אֲחִיָּ֥הוּ ʔᵃḥiyyˌāhû אֲחִיָּהוּ Ahijah
הַ ha הַ the
נָּבִֽיא׃ nnāvˈî נָבִיא prophet
14:18. et sepelierunt eum et planxit illum omnis Israhel iuxta sermonem Domini quem locutus est in manu servi sui Ahiae prophetae
And they buried him. And all Israel mourned for him, according to the word of the Lord, which he spoke by the hand of his servant Ahias, the prophet.
14:18. And they buried him, and all of Israel mourned for him, in accord with the word of the Lord, which he spoke by the hand of his servant Ahijah, the prophet.
14:18. And they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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John Gill
And they buried him,.... In an honourable manner, suitable to his rank and pedigree:
and all Israel mourned for him, according to the word of the Lord, which he spake by the hand of his servant Ahijah the prophet, 3Kings 14:13.
John Wesley
Mourned - And justly: not only for the loss of an hopeful prince, but because his death plucked up the floodgates, at which an inundation of judgments broke in.
14:1914:19: Եւ մնացորդք բանից Յերոբովամայ, թէ ո՞րչափ պատերազմեցաւ, եւ ո՞րչափ թագաւորեաց. ահա գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Իսրայէլի։
19 Յերոբովամի մնացած գործերի մասին, թէ նա ինչ պատերազմներ մղեց, որքան ժամանակ թագաւորեց, գրուած է Իսրայէլի թագաւորների ժամանակագրութեան մէջ:
19 Ու Յերոբովամին մնացորդ պատմութիւնը՝ թէ ի՛նչպէս պատերազմ ըրաւ եւ թէ ի՛նչպէս թագաւորեց, ահա Իսրայէլի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։
Եւ մնացորդք բանից Յերոբովամայ, թէ ո՛րչափ պատերազմեցաւ, եւ ո՛րչափ թագաւորեաց, ահա գրեալ են ի գիրս բանից աւուրց թագաւորացն Իսրայելի:

14:19: Եւ մնացորդք բանից Յերոբովամայ, թէ ո՞րչափ պատերազմեցաւ, եւ ո՞րչափ թագաւորեաց. ահա գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Իսրայէլի։
19 Յերոբովամի մնացած գործերի մասին, թէ նա ինչ պատերազմներ մղեց, որքան ժամանակ թագաւորեց, գրուած է Իսրայէլի թագաւորների ժամանակագրութեան մէջ:
19 Ու Յերոբովամին մնացորդ պատմութիւնը՝ թէ ի՛նչպէս պատերազմ ըրաւ եւ թէ ի՛նչպէս թագաւորեց, ահա Իսրայէլի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
14:1914:19 Прочие дела Иеровоама, как он воевал и как царствовал, описаны в летописи царей Израильских.
14:19 וְ wᵊ וְ and יֶ֨תֶר֙ yˈeṯer יֶתֶר remainder דִּבְרֵ֣י divrˈê דָּבָר word יָֽרָבְעָ֔ם yˈārovʕˈām יָרָבְעָם Jeroboam אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נִלְחַ֖ם nilḥˌam לחם fight וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מָלָ֑ךְ mālˈāḵ מלך be king הִנָּ֣ם hinnˈām הִנֵּה behold כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
14:19. reliqua autem verborum Hieroboam quomodo pugnaverit et quomodo regnaverit ecce scripta sunt in libro verborum dierum regum IsrahelAnd the rest of the acts of Jeroboam, how he fought, and how he reigned, behold they are written in the book of the words of the days of the kings of Israel.
19. And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel.
14:19. Now the rest of the words of Jeroboam, the manner in which he fought, and the manner in which he reigned, behold, these were written in the book of the words of the days of the kings of Israel.
14:19. And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they [are] written in the book of the chronicles of the kings of Israel.
And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they [are] written in the book of the chronicles of the kings of Israel:

14:19 Прочие дела Иеровоама, как он воевал и как царствовал, описаны в летописи царей Израильских.
14:19
וְ wᵊ וְ and
יֶ֨תֶר֙ yˈeṯer יֶתֶר remainder
דִּבְרֵ֣י divrˈê דָּבָר word
יָֽרָבְעָ֔ם yˈārovʕˈām יָרָבְעָם Jeroboam
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נִלְחַ֖ם nilḥˌam לחם fight
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
מָלָ֑ךְ mālˈāḵ מלך be king
הִנָּ֣ם hinnˈām הִנֵּה behold
כְּתוּבִ֗ים kᵊṯûvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֛פֶר sˈēfer סֵפֶר letter
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
לְ lᵊ לְ to
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
14:19. reliqua autem verborum Hieroboam quomodo pugnaverit et quomodo regnaverit ecce scripta sunt in libro verborum dierum regum Israhel
And the rest of the acts of Jeroboam, how he fought, and how he reigned, behold they are written in the book of the words of the days of the kings of Israel.
14:19. Now the rest of the words of Jeroboam, the manner in which he fought, and the manner in which he reigned, behold, these were written in the book of the words of the days of the kings of Israel.
14:19. And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they [are] written in the book of the chronicles of the kings of Israel.
ru▾ 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
19-20: Конец 22-летнего царствования Иеровоама. Подробности царствования были описаны в "летописи царей израильских"; там говорилось и о том, как воевал Иеровоам, о чем не упоминает 3: Цар., но о чем (именно о войне Иеровоама с иудейским царем Авией) подробно говорит 2: Пар. XIII:2-20; по 2: Пар. XIII:20, Господь поразил Иеровоама, и он умер - вероятно, от тяжкой или внезапной болезни. Сын и преемник Иеровоама в евр, т. и в Вульг. назван Nadab, у LXX, слав. -русс. Ναβάτ, Нават (в Комплютенск.: Ναδάβ): последнее произошло через смешение имени сына Иеровоама с именем отца этого царя (XI:26).
Adam Clarke: Commentary on the Bible - 1831
14:19: The rest of the acts of Jeroboam - are written in the - chronicles - For some important particulars relative to this reign, see 2 Chronicles 13:1-20.
3 Kings (1 Kings) 14:24
Albert Barnes: Notes on the Bible - 1834
14:19: The wars of Jeroboam may be divided into:
(1) his wars with Rehoboam (see Kg1 14:25, Kg1 14:30); and
(2) his war with Abijam (see the marginal reference).
The book of the chronicles of the kings of Israel - (of Judah, Kg1 14:29). See the Introduction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: am 3029-3050, bc 975-954
how he warred: Kg1 14:30; ch2 13:2-20
book: Kg1 14:29, Kg1 15:31, Kg1 16:5, Kg1 16:14, Kg1 16:20, Kg1 16:27, Kg1 22:39; Ch1 27:24; Est 6:1
John Gill
And the rest of the acts of Jeroboam, how he warred,.... As he did with Rehoboam, 3Kings 14:30, and with Abijam his son, who was an more than a match for him, see 2Chron 13:1.
and how he reigned; over the people of Israel, whether wisely, and justly, and in clemency, or not:
behold, they are written in the book of the chronicles of the kings of Israel; not in that canonical book of Scripture, so called, for in that there is very little account of the reign of Jeroboam; but in the annals and diaries of the kings of Israel, written by persons appointed for that purpose, and out of which it is generally thought that inspired writers, by divine direction, took what was thought proper to be transmitted to future times. So with the Romans, from their very beginning to the times of Mutius, all the events of every year were committed to writing by the order of the Pontifex Maximus, and lay open to be read by the people in common; and these, as Tully (l) says, were what are called annals.
(l) De Oratore, l. 2. c. 34.
John Wesley
The chronicles - not that canonical book of chronicles; for that was written long after this book: but a book of civil records, the annals, wherein all remarkable passages were recorded by the king's command from day to day; out of which the sacred penman by the direction of God's spirit, took those passages which were most useful for God's honour, and mens edification.
Robert Jamieson, A. R. Fausset and David Brown
the rest of the acts of Jeroboam--None of the threatenings denounced against this family produced any change in his policy or government.
14:2014:20: Եւ աւուրք զորս թագաւորեաց Յերոբովամ, ամք քսան եւ երկու. եւ ննջեա՛ց ընդ հարս իւր։ Եւ թագաւորեաց Նաբա՛տ որդի նորա ընդ նորա։
20 Յերոբովամը թագաւորեց քսաներկու տարի եւ գնաց իր նախնիների գիրկը: Նրա փոխարէն թագաւորեց իր որդի Նաբադը:
20 Յերոբովամին թագաւորութիւն ըրած օրերը քսանըերկու տարի եղան ու իր հայրերուն հետ քնացաւ ու անոր տեղ անոր որդին Նադաբ թագաւոր եղաւ։
Եւ աւուրք զորս թագաւորեաց Յերոբովամ, ամք քսան եւ երկու. եւ ննջեաց ընդ հարս իւր, եւ թագաւորեաց Նաբատ որդի նորա ընդ նորա:

14:20: Եւ աւուրք զորս թագաւորեաց Յերոբովամ, ամք քսան եւ երկու. եւ ննջեա՛ց ընդ հարս իւր։ Եւ թագաւորեաց Նաբա՛տ որդի նորա ընդ նորա։
20 Յերոբովամը թագաւորեց քսաներկու տարի եւ գնաց իր նախնիների գիրկը: Նրա փոխարէն թագաւորեց իր որդի Նաբադը:
20 Յերոբովամին թագաւորութիւն ըրած օրերը քսանըերկու տարի եղան ու իր հայրերուն հետ քնացաւ ու անոր տեղ անոր որդին Նադաբ թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2014:20 Времени царствования Иеровоамова было двадцать два года; и почил он с отцами своими, и воцарился Нават, сын его, вместо него.
14:20 וְ wᵊ וְ and הַ ha הַ the יָּמִים֙ yyāmîm יֹום day אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מָלַ֣ךְ mālˈaḵ מלך be king יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty וּ û וְ and שְׁתַּ֖יִם šᵊttˌayim שְׁנַיִם two שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יִּשְׁכַּב֙ yyiškˌav שׁכב lie down עִם־ ʕim- עִם with אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king נָדָ֥ב nāḏˌāv נָדָב Nadab בְּנֹ֖ו bᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
14:20. dies autem quibus regnavit Hieroboam viginti duo anni sunt et dormivit cum patribus suis regnavitque Nadab filius eius pro eoAnd the days that Jeroboam reigned, were two and twenty years: and he slept with his fathers: and Nadab, his son, reigned in his stead.
20. And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead.
14:20. And the days during which Jeroboam reigned were twenty-two years. And he slept with his fathers. And Nadab, his son, reigned in his place.
14:20. And the days which Jeroboam reigned [were] two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead.
And the days which Jeroboam reigned [were] two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead:

14:20 Времени царствования Иеровоамова было двадцать два года; и почил он с отцами своими, и воцарился Нават, сын его, вместо него.
14:20
וְ wᵊ וְ and
הַ ha הַ the
יָּמִים֙ yyāmîm יֹום day
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
מָלַ֣ךְ mālˈaḵ מלך be king
יָרָבְעָ֔ם yārovʕˈām יָרָבְעָם Jeroboam
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
וּ û וְ and
שְׁתַּ֖יִם šᵊttˌayim שְׁנַיִם two
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יִּשְׁכַּב֙ yyiškˌav שׁכב lie down
עִם־ ʕim- עִם with
אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
נָדָ֥ב nāḏˌāv נָדָב Nadab
בְּנֹ֖ו bᵊnˌô בֵּן son
תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
14:20. dies autem quibus regnavit Hieroboam viginti duo anni sunt et dormivit cum patribus suis regnavitque Nadab filius eius pro eo
And the days that Jeroboam reigned, were two and twenty years: and he slept with his fathers: and Nadab, his son, reigned in his stead.
14:20. And the days during which Jeroboam reigned were twenty-two years. And he slept with his fathers. And Nadab, his son, reigned in his place.
14:20. And the days which Jeroboam reigned [were] two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: slept: Heb. lay down, Kg1 2:10, Kg1 11:43; Job 14:12; Psa 3:5, Psa 4:8
Nadab: Kg1 15:25-31
Geneva 1599
And the days which Jeroboam reigned [were] two and twenty years: and he (o) slept with his fathers, and Nadab his son reigned in his stead.
(o) The Lord smote him and he died, (2Chron 13:20).
John Gill
And the days which Jeroboam reigned were twenty two years,.... So that he outlived Rehoboam five years, and lived to the second year of the reign of his grandson Asa:
and he slept with his fathers; or died as they did:
and Nadab his son reigned in his stead; who perhaps was younger than Abijah, whose sickness and death are before related.
14:2114:21: Եւ Ռոբովամ որդի Սողոմոնի թագաւորեաց ՚ի վերայ Յուդայ. որդի քառասուն եւ մի ամաց Ռոբովամ ՚ի թագաւորել իւրում, եւ եւթնուտասն ամ թագաւորեաց յԵրուսաղէմ քաղաքի զոր ընտրեաց Տէր դնե՛լ զանուն իւր անդ, յամենայն ցեղիցն Իսրայէլի. եւ անուն մօր նորա Նաամա Ամանացի[3625]։ [3625] Յօրինակին. Նամա Ամանացի։ Ուր ոմանք. Նաամ։
21 Սողոմոնի որդի Ռոբովամը թագաւորեց Յուդայի երկրի վրայ: Քառասունմէկ տարեկան էր Ռոբովամը, երբ թագաւոր օծուեց, եւ տասնեօթը տարի թագաւորեց Երուսաղէմ քաղաքում, որը Տէրն ընտրել էր Իսրայէլի բոլոր ցեղերին պատկանող վայրերի միջից, որպէսզի իր անունն այնտեղ յայտնի դարձնի: Նրա ամոնացի մօր անունն էր Նաամա:
21 Սողոմոնին որդին Ռոբովամ Յուդայի մէջ թագաւորեց։ Ռոբովամ քառասունըմէկ տարեկան էր, երբ թագաւոր եղաւ եւ տասնըեօթը տարի թագաւորութիւն ըրաւ Երուսաղէմի մէջ, այսինքն այն քաղաքին մէջ, որ Տէրը Իսրայէլի բոլոր ցեղերէն ընտրեց իր անունը հոն դնելու համար։ Անոր մայրը Ամմոնացի էր, Նաամա անունով։
Եւ Ռոբովամ որդի Սողոմոնի թագաւորեաց ի վերայ Յուդայ. որդի քառասուն եւ մի ամաց Ռոբովամ ի թագաւորել իւրում, եւ եւթնուտասն ամ թագաւորեաց յԵրուսաղէմ քաղաքի` զոր ընտրեաց Տէր դնել զանուն իւր անդ յամենայն ցեղիցն Իսրայելի. եւ անուն մօր նորա Նաամա Ամանացի:

14:21: Եւ Ռոբովամ որդի Սողոմոնի թագաւորեաց ՚ի վերայ Յուդայ. որդի քառասուն եւ մի ամաց Ռոբովամ ՚ի թագաւորել իւրում, եւ եւթնուտասն ամ թագաւորեաց յԵրուսաղէմ քաղաքի զոր ընտրեաց Տէր դնե՛լ զանուն իւր անդ, յամենայն ցեղիցն Իսրայէլի. եւ անուն մօր նորա Նաամա Ամանացի[3625]։
[3625] Յօրինակին. Նամա Ամանացի։ Ուր ոմանք. Նաամ։
21 Սողոմոնի որդի Ռոբովամը թագաւորեց Յուդայի երկրի վրայ: Քառասունմէկ տարեկան էր Ռոբովամը, երբ թագաւոր օծուեց, եւ տասնեօթը տարի թագաւորեց Երուսաղէմ քաղաքում, որը Տէրն ընտրել էր Իսրայէլի բոլոր ցեղերին պատկանող վայրերի միջից, որպէսզի իր անունն այնտեղ յայտնի դարձնի: Նրա ամոնացի մօր անունն էր Նաամա:
21 Սողոմոնին որդին Ռոբովամ Յուդայի մէջ թագաւորեց։ Ռոբովամ քառասունըմէկ տարեկան էր, երբ թագաւոր եղաւ եւ տասնըեօթը տարի թագաւորութիւն ըրաւ Երուսաղէմի մէջ, այսինքն այն քաղաքին մէջ, որ Տէրը Իսրայէլի բոլոր ցեղերէն ընտրեց իր անունը հոն դնելու համար։ Անոր մայրը Ամմոնացի էր, Նաամա անունով։
zohrab-1805▾ eastern-1994▾ western am▾
14:2114:21 Ровоам, сын Соломонов, царствовал в Иудее. Сорок один год было Ровоаму, когда он воцарился, и семнадцать лет царствовал в Иерусалиме, в городе, который избрал Господь из всех колен Израилевых, чтобы пребывало там имя Его. Имя матери его Наама Аммонитянка.
14:21 וּ û וְ and רְחַבְעָם֙ rᵊḥavʕˌām רְחַבְעָם Rehoboam בֶּן־ ben- בֵּן son שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon מָלַ֖ךְ mālˌaḵ מלך be king בִּֽ bˈi בְּ in יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah בֶּן־ ben- בֵּן son אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four וְ wᵊ וְ and אַחַ֣ת ʔaḥˈaṯ אֶחָד one שָׁנָה֩ šānˌā שָׁנָה year רְחַבְעָ֨ם rᵊḥavʕˌām רְחַבְעָם Rehoboam בְּ bᵊ בְּ in מָלְכֹ֜ו mālᵊḵˈô מלך be king וּֽ ˈû וְ and שֲׁבַ֨ע šᵃvˌaʕ שֶׁבַע seven עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֣ה׀ šānˈā שָׁנָה year מָלַ֣ךְ mālˈaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִַ֗ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem הָ֠ hā הַ the עִיר ʕîr עִיר town אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּחַ֨ר bāḥˌar בחר examine יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לָ lā לְ to שׂ֨וּם śˌûm שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֥ו šᵊmˌô שֵׁם name שָׁם֙ šˌām שָׁם there מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and שֵׁ֣ם šˈēm שֵׁם name אִמֹּ֔ו ʔimmˈô אֵם mother נַעֲמָ֖ה naʕᵃmˌā נַעֲמָה Naamah הָ hā הַ the עַמֹּנִֽית׃ ʕammōnˈîṯ עַמֹּונִי Ammonite
14:21. porro Roboam filius Salomonis regnavit in Iuda quadraginta et unius anni erat Roboam cum regnare coepisset et decem et septem annis regnavit in Hierusalem civitatem quam elegit Dominus ut poneret nomen suum ibi ex omnibus tribubus Israhel nomen autem matris eius Naama AmmanitesAnd Roboam, the son of Solomon, reigned in Juda: Roboam was one and forty years old when he began to reign: and he reigned seventeen years in Jerusalem, the city which the Lord chose out of all the tribes of Israel to put his name there. And his mother's name was Naama, an Ammonitess.
21. And Rehoboam the son of Solomon reigned in Judah, Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there: and his mother’s name was Naamah the Ammonitess.
14:21. Now Rehoboam, the son of Solomon, reigned in Judah. Rehoboam was forty-one years old when he had begun to reign. And he reigned for seventeen years in Jerusalem, the city that the Lord chose, out of all the tribes of Israel, so that he might place his name there. And the name of his mother was Naamah, an Ammonite.
14:21. And Rehoboam the son of Solomon reigned in Judah. Rehoboam [was] forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD did choose out of all the tribes of Israel, to put his name there. And his mother’s name [was] Naamah an Ammonitess.
And Rehoboam the son of Solomon reigned in Judah. Rehoboam [was] forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD did choose out of all the tribes of Israel, to put his name there. And his mother' s name [was] Naamah an Ammonitess:

14:21 Ровоам, сын Соломонов, царствовал в Иудее. Сорок один год было Ровоаму, когда он воцарился, и семнадцать лет царствовал в Иерусалиме, в городе, который избрал Господь из всех колен Израилевых, чтобы пребывало там имя Его. Имя матери его Наама Аммонитянка.
14:21
וּ û וְ and
רְחַבְעָם֙ rᵊḥavʕˌām רְחַבְעָם Rehoboam
בֶּן־ ben- בֵּן son
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
מָלַ֖ךְ mālˌaḵ מלך be king
בִּֽ bˈi בְּ in
יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah
בֶּן־ ben- בֵּן son
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
וְ wᵊ וְ and
אַחַ֣ת ʔaḥˈaṯ אֶחָד one
שָׁנָה֩ šānˌā שָׁנָה year
רְחַבְעָ֨ם rᵊḥavʕˌām רְחַבְעָם Rehoboam
בְּ bᵊ בְּ in
מָלְכֹ֜ו mālᵊḵˈô מלך be king
וּֽ ˈû וְ and
שֲׁבַ֨ע šᵃvˌaʕ שֶׁבַע seven
עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֣ה׀ šānˈā שָׁנָה year
מָלַ֣ךְ mālˈaḵ מלך be king
בִּ bi בְּ in
ירוּשָׁלִַ֗ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
הָ֠ הַ the
עִיר ʕîr עִיר town
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּחַ֨ר bāḥˌar בחר examine
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לָ לְ to
שׂ֨וּם śˌûm שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֥ו šᵊmˌô שֵׁם name
שָׁם֙ šˌām שָׁם there
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
שֵׁ֣ם šˈēm שֵׁם name
אִמֹּ֔ו ʔimmˈô אֵם mother
נַעֲמָ֖ה naʕᵃmˌā נַעֲמָה Naamah
הָ הַ the
עַמֹּנִֽית׃ ʕammōnˈîṯ עַמֹּונִי Ammonite
14:21. porro Roboam filius Salomonis regnavit in Iuda quadraginta et unius anni erat Roboam cum regnare coepisset et decem et septem annis regnavit in Hierusalem civitatem quam elegit Dominus ut poneret nomen suum ibi ex omnibus tribubus Israhel nomen autem matris eius Naama Ammanites
And Roboam, the son of Solomon, reigned in Juda: Roboam was one and forty years old when he began to reign: and he reigned seventeen years in Jerusalem, the city which the Lord chose out of all the tribes of Israel to put his name there. And his mother's name was Naama, an Ammonitess.
14:21. Now Rehoboam, the son of Solomon, reigned in Judah. Rehoboam was forty-one years old when he had begun to reign. And he reigned for seventeen years in Jerusalem, the city that the Lord chose, out of all the tribes of Israel, so that he might place his name there. And the name of his mother was Naamah, an Ammonite.
14:21. And Rehoboam the son of Solomon reigned in Judah. Rehoboam [was] forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD did choose out of all the tribes of Israel, to put his name there. And his mother’s name [was] Naamah an Ammonitess.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24: Царствование Ровоама, продолжительность - 17: лет, и общий характер; отступление царя и народа от чистого служения Иегове, каковое отступление в Ровоаме совершилось, вероятно, под влиянием матери его, аммонитянки Наамы (на это может указывать двукратное упоминание о ней, ст. 21: и 31). Впрочем, краткий, сжатый рассказ 3: Цар. о царствовании Ровоама должен быть восполнен подробным 2: Пар. XI:5-23; XII:1-16, откуда, между прочим, видно (XI:17), что в первые 3: года своего царствования Ровоам и подданные его ходили путем Давида и Соломона (в лучшую пору жизни последнего), что содействовало укреплению царства Иудейского; только уже "когда царство Ровоама утвердилось, и он сделался силен, тогда он оставил закон Господень, и весь Израиль с ним" (2: Пар. XII:1). Проявлениями нечестия в Иудее теперь были не только старые высоты, статуи и капища (распространившиеся во вторую половину царствования Соломона, 3: Цар. XI:4-8), но и наиболее омерзительный вид идолослужения: религиозная проституция и разврат при капищах некоторых божеств, напр., Астарты-Ливры (как и вавилонской Бtлиты): блудники, Vulg.: effeminati, евр. кадеш, кадешим, собств.: посвященный (соотв. греч. ιερόδουλος) - мужчины, предававшиеся разврату в честь божества (Втор. XXIII:18; 3: Цар. XXII:47; XV:12; 4: Цар. XXIII:7); равным образом, и даже преимущественно, этим занимались и женщины, кедешот, Ос IV:14; Втор. XXIII:18; Быт. XXXVIII:21: сл. LXX, славяне дают иное, весьма темное, чтение начала ст, 24: σύνδεσμος εγενήθη εν τη̃ γη̃, смешение бе в земли (ср. блаж. Феодорит, вопр. 45).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Rehoboam's Disgrace and Death. B. C. 960.

21 And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD did choose out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess. 22 And Judah did evil in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done. 23 For they also built them high places, and images, and groves, on every high hill, and under every green tree. 24 And there were also sodomites in the land: and they did according to all the abominations of the nations which the LORD cast out before the children of Israel. 25 And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem: 26 And he took away the treasures of the house of the LORD, and the treasures of the king's house; he even took away all: and he took away all the shields of gold which Solomon had made. 27 And king Rehoboam made in their stead brasen shields, and committed them unto the hands of the chief of the guard, which kept the door of the king's house. 28 And it was so, when the king went into the house of the LORD, that the guard bare them, and brought them back into the guard chamber. 29 Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 30 And there was war between Rehoboam and Jeroboam all their days. 31 And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother's name was Naamah an Ammonitess. And Abijam his son reigned in his stead.
Judah's story and Israel's are intermixed in this book. Jeroboam out-lived Rehoboam, four or five years, yet his history is despatched first, that the account of Rehoboam's reign may be laid together; and a sad account it is.
I. Here is no good said of the king. All the account we have of him here is, 1. That he was forty-one years old when he began to reign, by which reckoning he was born in the last year of David, and had his education, and the forming of his mind, in the best days of Solomon; yet he lived not up to these advantages. Solomon's defection at last did more to corrupt him than his wisdom and devotion had done to give him good principles. 2. That he reigned seventeen years in Jerusalem, the city where God put his name, where he had opportunity enough to know his duty, if he had but had a heart to do it. 3. That his mother was Naamah, an Ammonitess; this is twice mentioned, v. 21, 31. It was strange that David would marry his son Solomon to an Ammonitess (for it was done while he lived), but it is probable that Solomon was in love with her, because she was Naamah, a beauty (so it signifies), and his father was loth to cross him, but it proved to have a very bad influence upon posterity. Probably she was daughter to Shobi the Ammonite, who was kind to David (2 Sam. xvii. 27), and David was too willing to requite him by matching his son into his family. None can imagine how lasting and how fatal the consequences may be of being unequally yoked with unbelievers. 4. That he had continual war with Jeroboam (v. 30), which could not but be a perpetual uneasiness to him. 5. That when he had reigned but seventeen years he died, and left his throne to his son. His father, and grandfather, and grandson, that reigned well, reigned long, forty years apiece. But sin often shortens men's lives and comforts.
II. Here is much evil said of the subjects, both as to their character and their condition.
1. See here how wicked and profane they were. It is a most sad account that is here given of their apostasy from God, v. 22-24. Judah, the only professing people God had in the world, did evil in his sight, in contempt and defiance of him and the tokens of his special presence with them; they provoked him to jealousy, as the adulterous wife provokes her husband by breaking the marriage-covenant. Their fathers had been bad enough, especially in the times of the judges, but they did abominable things, above all that their fathers had done. The magnificence of their temple, the pomp of their priesthood, and all the secular advantages with which their religion was attended, could not prevail to keep them to it. Nothing less than the pouring out of the Spirit from on high will keep God's Israel in their allegiance to him. The account here given of the wickedness of the Jews agrees with that which the apostle gives of the wickedness of the Gentile world (Rom. i. 21, 24), so that both Jew and Gentile are alike under sin, Rom. iii. 9. (1.) They became vain in their imaginations concerning God, and changed his glory into an image, for they built themselves high places, images, and groves (v. 23), profaning God's name by affixing to it their images, and God's ordinances by serving their idols with them. They foolishly fancies that they exalted God when they worshipped him on high hills and pleased him when they worshipped him under the pleasant shadow of green trees. (2.) They were given up to vile affections (as those idolaters Rom. i. 26, 27), for there were sodomites in the land (v. 24), men with men working that which is unseemly, and not to be thought of, much less mentioned, without abhorrence and indignation. They dishonoured God by one sin and then God left them to dishonour themselves by another. They profaned the privileges of a holy nation, therefore God gave them up to their own hearts' lusts, to imitate the abominations of the accursed Canaanites; and herein the Lord was righteous. And, when they did like those that were cast out, how could they expect any other than to be cast out like them?
2. See here how weak and poor they were; and this was the consequence of the former. Sin exposes, impoverishes, and weakens any people. Shishak, king of Egypt, came against them, and so far, either by force or surrender, made himself master of Jerusalem itself that he took away the treasures both of the temple and of the exchequer, of the house of the Lord and of the king's house, which David and Solomon had amassed, v. 25, 26. These, it is likely, tempted him to make his descent; and, to save the rest, Rehoboam perhaps tamely surrendered them, as Ahab, ch. xx. 4. He also took away the golden shields that were made but in his father's time, v. 26. These the king of Egypt carried off as trophies of his victory; and, instead of them, Rehoboam made brazen shields, which the life-guard carried before him when he went to church in state, v. 27, 28. This was an emblem of the diminution of his glory. Sin makes the gold become dim, changes the most fine gold, and turns it into brass. We commend Rehoboam for going to the house of the Lord, perhaps the oftener for the rebuke he had been under, and do not condemn him for going in pomp. Great men should honour God with their honour, and then they are themselves most honoured by it.
Albert Barnes: Notes on the Bible - 1834
14:21: On the age of Rehoboam at his accession, see Kg1 12:8 note. The 17 years of his reign must have been complete, or a little more than complete, if Abijam ascended the throne in the "eighteenth" year of Jeroboam Kg1 15:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: Rehoboam: Kg1 11:43; Ch2 12:13, Ch2 13:7
the city: Kg1 8:16, Kg1 8:44, Kg1 11:36; Psa 78:68, Psa 78:69, Psa 87:1, Psa 87:2, Psa 132:13, Psa 132:14; Isa 12:6
to put his name: Exo 20:24; Deu 12:5, Deu 12:21
Naamah: Kg1 14:31; Deu 23:3; Ch2 12:13
Carl Friedrich Keil and Franz Delitzsch

Reign of Rehoboam in Judah (compare 2 Chron 11:5-12:16). - 3Kings 14:21. Rehoboam, who ascended the throne at the age of forty-one, was born a year before the accession of Solomon (see at 3Kings 2:24). In the description of Jerusalem as the city chosen by the Lord (cf., 3Kings 11:36) there is implied not so much an indirect condemnation of the falling away of the ten tribes, as the striking contrast to the idolatry of Rehoboam referred to in 3Kings 14:23. The name of his mother is mentioned (here and in 3Kings 14:31), not because she seduced the king to idolatry (Ephr. Syr.), but generally on account of the great influence which the queen-mother appears to have had both upon the king personally and upon his government, as we may infer from the fact that the mother's name is given in the case of every king of Judah (vid., 3Kings 15:2, 3Kings 15:13; 3Kings 22:42, etc.).
3Kings 14:22-24
The general characteristics of Rehoboam's reign are supplied and more minutely defined in the account in the Chronicles. According to 2 Chron 11:5-12:1, he appears to have been brought to reflection by the announcement of the prophet, that the falling away of the ten tribes had come from the Lord as a punishment for Solomon's idolatry (3Kings 12:23-24; 2Chron 11:2-4); and in the first years of his reign to have followed the law of God with earnestness, and to have been occupied in the establishment of his government partly by the fortification of different cities (2Chron 11:5-12), and partly by setting in order his domestic affairs, placing his numerous sons, who were born of his many wives and concubines, in the fortified cities of the land, and thus providing for them, and naming Abijam as his successor (2Chron 11:18-22); while his kingdom was still further strengthened by the priests, Levites, and pious Israelites who emigrated to Judah and Jerusalem from the ten tribes (2Chron 11:13-17). But this good beginning only lasted three years (2Chron 11:17). When he thought that he had sufficiently fortified his kingdom, he forsook the law of the Lord, and all Israel (i.e., all the covenant nation) with him (2Chron 12:1). "Judah did that which was displeasing in the sight of the Lord; they provoked Him to jealousy more than all that their fathers (sc., under the Judges) had done with their sins." קנּא, to provoke to jealousy (Num 5:14), is to be explained, when it refers to God, from the fact that the relation in which God stood to His people was regarded under the figure of a marriage, in which Jehovah appears as the husband of the nation, who is angry at the unfaithfulness of his wife, i.e., at the idolatry of the nation. Compare the remarks on קנּא אל in the Comm. on Ex 20:5.
3Kings 14:23
They also (the Judaeans as well as the Israelites) built themselves bamoth, altars of high places (see at 3Kings 3:3), monuments and Ashera-idols. מצּבות are not actual images of gods, but stones set up as memorials (Gen 31:13; Gen 35:20; Ex 24:4), more especially stone monuments set up in commemoration of a divine revelation (Gen 28:18, Gen 28:22; Gen 35:14). Like the bamoth, in connection with which they generally occur, they were originally dedicated to Jehovah; but even under the law they were forbidden, partly as places of divine worship of human invention which easily degenerated into idolatry, but chiefly because the Canaanites had erected such monuments to Baal by the side of his altars (Ex 23:24; Ex 34:13; Deut 7:5, etc.), whereby the worship of Jehovah was unconsciously identified with the worship of Baal, even when the mazzeboth were not at first erected to the Canaanitish Baal. As the מצּבות of the Canaanites were dedicated to Baal, so were the אשׁרים to Astarte, the female nature-deity of those tribes. אשׁרה, however, does not mean a grove (see the Comm. on Deut 16:21), but an idol of the Canaanitish nature-goddess, generally most likely a lofty wooden pillar, though sometimes perhaps a straight trunk of a tree, the branches and crown of which were lopped off, and which was planted upon heights and in other places by the side of the altars of Baal. The name אשׁרה was transferred from the idol to the goddess of nature (3Kings 15:13; 3Kings 18:19; 4Kings 21:7, etc.), and was used of the image or column of the Phoenician Astarte (3Kings 16:33; 4Kings 13:6; 4Kings 17:16, etc.), just as אשׁרות in Judg 3:7 alternates with עשׁתּרות in Judg 2:13. These idols the Israelites (? Judaeans - Tr.) appear to have also associated with the worship of Jehovah; for the external worship of Jehovah was still maintained in the temple, and was performed by Rehoboam himself with princely pomp (3Kings 14:28). "On every high hill," etc.; see at Deut 12:2.
3Kings 14:24
"There were also prostitutes in the land." קדּשׁ is used collectively as a generic name, including both male and female hierodylae, and is exchanged for the plural in 3Kings 15:12. The male קדשׁים had emasculated themselves in religious frenzy in honour of the Canaanitish goddess of nature, and were called Galli by the Romans. They were Canaanites, who had found their way into the land of Judah when idolatry gained the upper hand (as indicated by וגם). "They appear here as strangers among the Israelites, and are those notorious Cinaedi more especially of the imperial age of Rome who travelled about in all directions, begging for the Syrian goddess, and even in the time of Augustine went about asking for alms in the streets of Carthage as a remnant of the Phoenician worship (de civ. Dei, vii. 26)." - Movers, p. 679. On the female קדשׁות see the Comm. on Gen 38:21 and Deut 23:18.
This sinking into heathen abominations was soon followed by the punishment, that Judah was given up to the power of the heathen.
3Kings 14:25-27
King Shishak of Egypt invaded the land with a powerful army, conquered all the fortified cities, penetrated to Jerusalem, and would probably have put an end to the kingdom of Judah, if God had not had compassion upon him, and saved him from destruction, in consequence of the humiliation of the king and of the chiefs of the nation, caused by the admonition of the prophet Shemaiah, so that after the conquest of Jerusalem Shishak contented himself with withdrawing, taking with him the treasures of the temple and of the royal palace. Compare the fuller account of this expedition in 2Chron 12:2-9. Shishak (שׁישׁק) was the first king of the twenty-second (or Bubastitic) dynasty, called Sesonchis in Jul. Afric., Sesonchosis in Eusebius, and upon the monuments on which Champollion first deciphered his name, Sheshonk or Sheshenk. Shishak has celebrated his expedition against Judah by a bas-relief on the outer wall of the pillar-hall erected by him in the first palace at Karnak, in which more than 130 figures are led in cords by Ammon and the goddess Muth with their hands bound upon their backs. The lower portion of the figures of this long row of prisoners is covered by escutcheons, the border of which being provided with battlements, shows that the prisoners are symbols of conquered cities. About a hundred of these escutcheons are still legible, and in the names upon them a large number of the names of cities in the kingdom of Judah have been deciphered with tolerable certainty.
(Note: Compare Max Duncker, Gesch. des Alterthums, Bd. i. p. 909, ed. 3, and for the different copies of this bas-relief in the more recent works upon Egypt, Reutschi in Herzog's Cycl. (art. Rehoboam). The latest attempts at deciphering are those by Brugsch, Geogr. Inschriften in den gypt. Denkmltern, ii. p. 56ff., and O. Blau, Sisaqs Zug gegen Juda aus dem Denkmale bei Karnak erlutert, in the Deutsch. morgenl. Ztschr. xv. p. 233ff. Champollion's interpretation of one of these escutcheons, in his Prcis du systme hierogl. p. 204, viz., Juda hammalek, "the king of Judah," has been rejected by Lepsius and Brugsch as philologically inadmissible. Brugsch writes the name thus: Judh malk or Joud-hamalok, and identifies Judh with Jehudijeh, which Robinson (Pal. iii. p. 45) supposes to be the ancient Jehud (Josh 19:45). This Jehud in the tribe of Dan, Blau (p. 238) therefore also finds in the name; and it will not mislead any one that this city is reckoned as belonging to the tribe of Dan, since in the very same chapter (Josh 19:42) Ajalon is assigned to Dan, though it was nevertheless a fortress of Rehoboam (2Chron 11:10). But Blau has not given any explanation of the addition malk or malok, whereas Gust. Roesch takes it to be מלך, and supposes it to mean "Jehud of the king, namely, of Rehoboam or of Judah, on account of its being situated in Dan, which belonged to the northern kingdom." But this is certainly incorrect. For where could the Egyptians have obtained this exact knowledge of the relation in which the tribes of the nation of Israel stood to one another?)
Shishak was probably bent chiefly upon the conquest and plundering of the cities. But from Jerusalem, beside other treasures of the temple and palace, he also carried off the golden shields that had been made by Solomon (3Kings 10:16), in the place of which Rehoboam had copper ones made for his body-guard. The guard, רצים, runners, are still further described as המּלך בּית פּתח בּית ה השּׁמרים, "who kept the door of the king's house," i.e., supplied the sentinels for the gate of the royal palace.
3Kings 14:28
Whenever the king went into the house of Jehovah, the runners carried these shields; from which we may see that the king was accustomed to go to the temple with solemn pomp. These shields were not kept in the state-house of the forest of Lebanon (3Kings 10:17) as the golden shields were, but in the guard-chamber (תּא; see at Ezek 40:7) of the runners.
3Kings 14:29-30
Further particulars are given in 2 Chron 11 and 12 concerning the rest of the acts of Rehoboam. "There was war between Rehoboam and Jeroboam the whole time (of their reign)." As nothing is said about any open war between them, and the prophet Shemaiah prohibited the attack which Rehoboam was about to make upon the tribes who had fallen away (3Kings 11:23.), מלחמה can only denote the hostile feelings and attitude of the two rulers towards one another.
3Kings 14:31
Death and burial of Rehoboam: as in the case of Solomon (3Kings 11:43). The name of the queen-mother has already been given in 3Kings 14:21, and the repetition of it here may be explained on the supposition that in the original sources employed by the author of our books it stood in this position. The son and successor of Rehoboam upon the throne is called Abijam (אביּם) in the account before us; whereas in the Chronicles he is always called Abijah (אביּה, 2Chron 12:16; 2Chron 13:1, etc., or אביּהוּ, 2Chron 13:21). אביּם, i.e., father of the sea, is unquestionably the older form of the name, which was reduced to אביּה, and then identified with the formation from אבי and יה = יהוּ (from יהוה).
Geneva 1599
And Rehoboam the son of Solomon reigned in Judah. Rehoboam [was] forty and one years old when he began to reign, and he reigned seventeen (p) years in Jerusalem, the city which the LORD did choose out of all the tribes of Israel, to put his name there. And his mother's name [was] Naamah an Ammonitess.
(p) And died about four years before Jeroboam.
John Gill
And Rehoboam the son of Solomon reigned in Judah,.... Over the two tribes of Judah and Benjamin, when Jeroboam reigned over the other ten:
Rehoboam was forty one years old when he began to reign; being born one year before his father Solomon began to reign, and so it might have been expected he would have begun his reign more wisely than he did:
and he reigned seventeen years in Jerusalem; not half so long as his father and grandfather, being neither so wise nor so good a prince as either of them:
the city which the Lord did choose out of all the tribes of Israel, to put his name there; to have a temple built for him, and his worship carried on in it; which was an aggravation of the sin of Rehoboam, that he should reign in such a place, and yet be guilty of the crimes he was; the three first years he reigned well, but afterwards forsook the law of the Lord, 2Chron 11:17.
and his mother's name was Naamah an Ammonitess; and which is observed again, 3Kings 14:31, she being the instrument of drawing him into idolatry, which it is very probable she practised in the days of Solomon, 3Kings 11:5.
John Wesley
Forty one years - Therefore he was born a year before Solomon was king, as appears from 3Kings 11:42, this is noted as an aggravation of Rehoboam's folly, that he was old enough to have been wiser. An Ammonitess - A people cursed by God, and shut out of the congregation of his people for ever. This is observed as one cause both of God's displeasure in punishing Solomon with such a son, and of Rehoboam's apostacy after his three first years, 2Chron 11:17. None can imagine how fatal and how lasting are the consequence of being unequally yoked with an unbeliever.
Robert Jamieson, A. R. Fausset and David Brown
REHOBOAM'S WICKED REIGN. (3Kings 14:21-24)
he reigned . . . in Jerusalem--Its particular designation as "the city which the Lord did choose out of all the tribes of Israel, to put his name there," seems given here, both as a reflection on the apostasy of the ten tribes, and as a proof of the aggravated wickedness of introducing idolatry and its attendant vices there.
his mother's name was Naamah an Ammonitess--Her heathen extraction and her influence as queen mother are stated to account for Rehoboam's tendency to depart from the true religion. Led by the warning of the prophet (3Kings 12:23), as well as by the large immigration of Israelites into his kingdom (3Kings 12:17; 2Chron 11:16), he continued for the first three years of his reign a faithful patron of true religion (2Chron 11:17). But afterwards he began and encouraged a general apostasy; idolatry became the prevailing form of worship, and the religious state of the kingdom in his reign is described by the high places, the idolatrous statues, the groves and impure rites that with unchecked license were observed in them. The description is suited to the character of the Canaanitish worship.
14:2214:22: Եւ արար Ռոբովամ չա՛ր առաջի Տեառն. եւ նախանձեցաւ ընդ ամենայն զոր արարին հարք նորա, եւ ըստ մեղաց նոցա զոր մեղան[3626]. [3626] Ոմանք. Զոր արարին հարք նոցա։
22 Ռոբովամը չար գործեր արեց Տիրոջ առաջ. նա նմանուեց իր նախնիներին՝ ընթացաւ նրանց գործած մեղքերի ճանապարհով:
22 Յուդայեաններն ալ Տէրոջը առջեւ չարութիւն ըրին ու իրենց ըրած մեղքերովը իրենց հայրերուն բոլոր ըրածէն աւելի զանիկա բարկացուցին։
Եւ արար [344]Ռոբովամ չար առաջի Տեառն, եւ [345]նախանձեցաւ ընդ ամենայն զոր արարին հարք նորա, եւ ըստ մեղաց նոցա`` զոր մեղան:

14:22: Եւ արար Ռոբովամ չա՛ր առաջի Տեառն. եւ նախանձեցաւ ընդ ամենայն զոր արարին հարք նորա, եւ ըստ մեղաց նոցա զոր մեղան[3626].
[3626] Ոմանք. Զոր արարին հարք նոցա։
22 Ռոբովամը չար գործեր արեց Տիրոջ առաջ. նա նմանուեց իր նախնիներին՝ ընթացաւ նրանց գործած մեղքերի ճանապարհով:
22 Յուդայեաններն ալ Տէրոջը առջեւ չարութիւն ըրին ու իրենց ըրած մեղքերովը իրենց հայրերուն բոլոր ըրածէն աւելի զանիկա բարկացուցին։
zohrab-1805▾ eastern-1994▾ western am▾
14:2214:22 И делал Иуда неугодное пред очами Господа, и раздражали Его более всего того, что сделали отцы их своими грехами, какими они грешили.
14:22 וַ wa וְ and יַּ֧עַשׂ yyˈaʕaś עשׂה make יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יְקַנְא֣וּ yᵊqanʔˈû קנא be jealous אֹתֹ֗ו ʔōṯˈô אֵת [object marker] מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂ֣וּ ʕāśˈû עשׂה make אֲבֹתָ֔ם ʔᵃvōṯˈām אָב father בְּ bᵊ בְּ in חַטֹּאתָ֖ם ḥaṭṭōṯˌām חַטָּאת sin אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָטָֽאוּ׃ ḥāṭˈāʔû חטא miss
14:22. et fecit Iudas malum coram Domino et inritaverunt eum super omnibus quae fecerant patres eorum in peccatis suis quae peccaverantAnd Juda did evil in the sight of the Lord, and provoked him above all that their fathers had done, in their sins which they committed.
22. And Judah did that which was evil in the sight of the LORD; and they provoked him to jealousy with their sins which they committed, above all that their fathers had done.
14:22. And Judah did evil in the sight of the Lord, and they provoked him beyond all that their fathers had done, by their sins that they committed.
14:22. And Judah did evil in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done.
And Judah did evil in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done:

14:22 И делал Иуда неугодное пред очами Господа, и раздражали Его более всего того, что сделали отцы их своими грехами, какими они грешили.
14:22
וַ wa וְ and
יַּ֧עַשׂ yyˈaʕaś עשׂה make
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יְקַנְא֣וּ yᵊqanʔˈû קנא be jealous
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂ֣וּ ʕāśˈû עשׂה make
אֲבֹתָ֔ם ʔᵃvōṯˈām אָב father
בְּ bᵊ בְּ in
חַטֹּאתָ֖ם ḥaṭṭōṯˌām חַטָּאת sin
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָטָֽאוּ׃ ḥāṭˈāʔû חטא miss
14:22. et fecit Iudas malum coram Domino et inritaverunt eum super omnibus quae fecerant patres eorum in peccatis suis quae peccaverant
And Juda did evil in the sight of the Lord, and provoked him above all that their fathers had done, in their sins which they committed.
14:22. And Judah did evil in the sight of the Lord, and they provoked him beyond all that their fathers had done, by their sins that they committed.
14:22. And Judah did evil in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:22: This defection of Judah did not take place until Rehoboam's fourth year (marginal reference).
They provoked him to jealousy - Compare Exo 20:5; and on the force of the metaphor involved in the word, see Exo 34:15 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: Judah: Jdg 3:7, Jdg 3:12, Jdg 4:1; Kg2 17:19; Ch2 12:1; Jer 3:7-11
they provoked: Kg1 14:9; Deu 4:24, Deu 29:28, Deu 32:16-21; Psa 78:58; Isa 65:3, Isa 65:4; Co1 10:22
all: Kg1 16:30; Kg2 21:11; Eze 16:47, Eze 16:48
John Gill
And Judah did evil in the sight of the Lord,.... At the end of three years, from the beginning of the reign of Rehoboam:
and they provoked him to jealousy, with their sins which they had committed, above all that their fathers had done; that is, with their idolatries; for they were the sins which moved the Lord to jealousy, and provoked the eyes of his glory; in which they had outdone not the ten tribes, but their fathers, in the times of Moses, Joshua, and the judges, and of their kings before their separation, Saul, David, and Solomon.
John Wesley
In the sight of the Lord - In contempt and defiance of him, and the tokens of his special presence. Jealousy - As the adulterous wife provokes her husband, by breaking the marriage covenant.
14:2314:23: եւ շինեցին նոքա իւրեանց բարձունս եւ անտառս ՚ի վերայ ամենայն բլրոյ բարձու, եւ ՚ի ներքոյ ամենայն վարսաւոր ծառոց[3627]։ [3627] Ոմանք. Եւ շինեցին եւ նոքա իւր՛՛։
23 Նրանք իրենց համար մեհեաններ ու կուռքեր շինեցին ամէն բարձր բլրի վրայ եւ ամէն տերեւաշատ ծառի տակ:
23 Անոնք ալ բոլոր բարձր բլուրներուն վրայ ու կանանչ ծառերուն տակ բարձր տեղեր ու արձաններ եւ Աստարովթի կուռքեր շինեցին
Եւ շինեցին նոքա իւրեանց բարձունս եւ [346]անտառս ի վերայ ամենայն բլրոյ բարձու, եւ ի ներքոյ ամենայն վարսաւոր ծառոց:

14:23: եւ շինեցին նոքա իւրեանց բարձունս եւ անտառս ՚ի վերայ ամենայն բլրոյ բարձու, եւ ՚ի ներքոյ ամենայն վարսաւոր ծառոց[3627]։
[3627] Ոմանք. Եւ շինեցին եւ նոքա իւր՛՛։
23 Նրանք իրենց համար մեհեաններ ու կուռքեր շինեցին ամէն բարձր բլրի վրայ եւ ամէն տերեւաշատ ծառի տակ:
23 Անոնք ալ բոլոր բարձր բլուրներուն վրայ ու կանանչ ծառերուն տակ բարձր տեղեր ու արձաններ եւ Աստարովթի կուռքեր շինեցին
zohrab-1805▾ eastern-1994▾ western am▾
14:2314:23 И устроили они у себя высоты и статуи и капища на всяком высоком холме и под всяким тенистым деревом.
14:23 וַ wa וְ and יִּבְנ֨וּ yyivnˌû בנה build גַם־ ḡam- גַּם even הֵ֧מָּה hˈēmmā הֵמָּה they לָהֶ֛ם lāhˈem לְ to בָּמֹ֥ות bāmˌôṯ בָּמָה high place וּ û וְ and מַצֵּבֹ֖ות maṣṣēvˌôṯ מַצֵּבָה massebe וַ wa וְ and אֲשֵׁרִ֑ים ʔᵃšērˈîm אֲשֵׁרָה asherah עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole גִּבְעָ֣ה givʕˈā גִּבְעָה hill גְבֹהָ֔ה ḡᵊvōhˈā גָּבֹהַּ high וְ wᵊ וְ and תַ֖חַת ṯˌaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole עֵ֥ץ ʕˌēṣ עֵץ tree רַעֲנָֽן׃ raʕᵃnˈān רַעֲנָן luxuriant
14:23. aedificaverunt enim et ipsi sibi aras et statuas et lucos super omnem collem excelsum et subter omnem arborem frondosamFor they also built them altars, and statues, and groves, upon every high hill, and under every green tree:
23. For they also built them high places, and pillars, and Asherim, on every high hill, and under every green tree;
14:23. For they, too, built for themselves altars, and statues, and sacred groves, upon every high hill and under every leafy tree.
14:23. For they also built them high places, and images, and groves, on every high hill, and under every green tree.
For they also built them high places, and images, and groves, on every high hill, and under every green tree:

14:23 И устроили они у себя высоты и статуи и капища на всяком высоком холме и под всяким тенистым деревом.
14:23
וַ wa וְ and
יִּבְנ֨וּ yyivnˌû בנה build
גַם־ ḡam- גַּם even
הֵ֧מָּה hˈēmmā הֵמָּה they
לָהֶ֛ם lāhˈem לְ to
בָּמֹ֥ות bāmˌôṯ בָּמָה high place
וּ û וְ and
מַצֵּבֹ֖ות maṣṣēvˌôṯ מַצֵּבָה massebe
וַ wa וְ and
אֲשֵׁרִ֑ים ʔᵃšērˈîm אֲשֵׁרָה asherah
עַ֚ל ˈʕal עַל upon
כָּל־ kol- כֹּל whole
גִּבְעָ֣ה givʕˈā גִּבְעָה hill
גְבֹהָ֔ה ḡᵊvōhˈā גָּבֹהַּ high
וְ wᵊ וְ and
תַ֖חַת ṯˌaḥaṯ תַּחַת under part
כָּל־ kol- כֹּל whole
עֵ֥ץ ʕˌēṣ עֵץ tree
רַעֲנָֽן׃ raʕᵃnˈān רַעֲנָן luxuriant
14:23. aedificaverunt enim et ipsi sibi aras et statuas et lucos super omnem collem excelsum et subter omnem arborem frondosam
For they also built them altars, and statues, and groves, upon every high hill, and under every green tree:
14:23. For they, too, built for themselves altars, and statues, and sacred groves, upon every high hill and under every leafy tree.
14:23. For they also built them high places, and images, and groves, on every high hill, and under every green tree.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
14:23: The words "they also" are emphatic. Not only did the Israelites make themselves high places Kg1 12:31; Kg1 13:32, but the people of Judah also. The "high places," which are said to have been "built," were probably small shrines or tabernacles hung with bright-colored tapestry Eze 16:16, like the "sacred tent" of the Carthaginians.
The "images" were rather "pillars" (Gen 28:18 note).
Groves - See Kg1 14:15, note. The "groves," it will be observed, were "built" on high hills and "under green trees."
Under every green tree - i. e., under all those remarkable trees which, standing singly about the land, were landmarks to their respective neighborhoods, and places of resort to travelers, who gladly rested under their shade Deu 12:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: built: Kg1 3:2; Deu 12:2; Isa 57:5; Eze 16:24, Eze 16:25, Eze 20:28, Eze 20:29
images: or, standing images, or statues, Lev 26:1
groves: Mic 5:14; Deu 12:2; Kg2 17:9, Kg2 17:10, Kg2 21:3-7; Ch2 28:4; Jer 17:2
under every: Isa 57:5; Jer 3:13
John Gill
For they also built them high places,.... Which, though allowed of, or at least connived at, before the temple was built, and when the tabernacle was unfixed, yet afterwards unlawful; and the tribe of Judah could have no excuse for them, who had the temple in their tribe:
and images; contrary to the express command of God, Ex 20:4,
and groves on every high hill, and under every green tree; that is, set up idols, and temples for idols, amidst groves of trees, and under all green trees; as was the custom of the Heathens, who sacrificed on the heights of hills and tops of mountains, as was particularly the custom of the Persians, as both Herodotus (m) and Xenophon (n) relate; and with the Getae, a people in Thrace, was a mountain they reckoned sacred (o).
(m) Clio, sive, l. 1. c. 131. (n) Cyropaedia, l. 8. c. 45. (o) Strabo Geograph. l. 7. p. 206.
John Wesley
They also - Followed the example of the Israelites, although they were better instructed, and had the temple in their kingdom, and liberty of access to it, and the privilege of worshipping God in his own way, and the counsels, and sermons, and examples of the priests and Levites, and the dreadful example of Israel's horrid apostacy, to caution and terrify them. High places - Which was unlawful, and, now especially when the temple was built, and ready to receive them; unnecessary, and therefore expressed a greater contempt of God and his express command. Groves - Not only after the manner of the Heathens and Israelites, but against a direct and particular prohibition. Under every green tree - The people were universally corrupted: which is prodigious, all things considered, and is a clear evidence of the greatness and depth of the original corruption of man's nature.
14:2414:24: Եւ նուէրք եղեն յերկրին, եւ արարին յամենայն գարշութեանց ազգացն զոր եբարձ Տէր յերեսաց որդւոցն Իսրայէլի։
24 Նրանք խոտորուեցին այդ երկրի այն ազգերի նման, որոնք գարշելի բաներ էին անում, եւ որոնց քշել էր Տէրը իսրայէլացիների առջեւից:
24 Ու երկրի մէջ Սոդոմական մեղք գործողներ ալ կային, որոնք Տէրոջը՝ Իսրայէլի որդիներուն առջեւէն վռնտած ազգերուն բոլոր գարշելի բաներուն նման կ’ընէին։
Եւ [347]նուէրք եղեն`` յերկրին, եւ արարին յամենայն գարշութեանց ազգացն զորս եբարձ Տէր յերեսաց որդւոցն Իսրայելի:

14:24: Եւ նուէրք եղեն յերկրին, եւ արարին յամենայն գարշութեանց ազգացն զոր եբարձ Տէր յերեսաց որդւոցն Իսրայէլի։
24 Նրանք խոտորուեցին այդ երկրի այն ազգերի նման, որոնք գարշելի բաներ էին անում, եւ որոնց քշել էր Տէրը իսրայէլացիների առջեւից:
24 Ու երկրի մէջ Սոդոմական մեղք գործողներ ալ կային, որոնք Տէրոջը՝ Իսրայէլի որդիներուն առջեւէն վռնտած ազգերուն բոլոր գարշելի բաներուն նման կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
14:2414:24 И блудники были также в этой земле и делали все мерзости тех народов, которых Господь прогнал от лица сынов Израилевых.
14:24 וְ wᵊ וְ and גַם־ ḡam- גַּם even קָדֵ֖שׁ qāḏˌēš קָדֵשׁ temple prostitute הָיָ֣ה hāyˈā היה be בָ vā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth עָשׂ֗וּ ʕāśˈû עשׂה make כְּ kᵊ כְּ as כֹל֙ ḵˌōl כֹּל whole הַ ha הַ the תֹּועֲבֹ֣ת ttôʕᵃvˈōṯ תֹּועֵבָה abomination הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הֹורִ֣ישׁ hôrˈîš ירשׁ trample down יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
14:24. sed et effeminati fuerunt in terra feceruntque omnes abominationes gentium quas adtrivit Dominus ante faciem filiorum IsrahelThere were also the effeminate in the land, and they did according to all the abominations of the people, whom the Lord had destroyed before the face of the children of Israel.
24. and there were also sodomites in the land: they did according to all the abominations of the nations which the LORD drave out before the children of Israel.
14:24. Moreover, the effeminate were in the land, and they committed all the abominations of the peoples that the Lord had destroyed before the face of the sons of Israel.
14:24. And there were also sodomites in the land: [and] they did according to all the abominations of the nations which the LORD cast out before the children of Israel.
And there were also sodomites in the land: [and] they did according to all the abominations of the nations which the LORD cast out before the children of Israel:

14:24 И блудники были также в этой земле и делали все мерзости тех народов, которых Господь прогнал от лица сынов Израилевых.
14:24
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
קָדֵ֖שׁ qāḏˌēš קָדֵשׁ temple prostitute
הָיָ֣ה hāyˈā היה be
בָ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
עָשׂ֗וּ ʕāśˈû עשׂה make
כְּ kᵊ כְּ as
כֹל֙ ḵˌōl כֹּל whole
הַ ha הַ the
תֹּועֲבֹ֣ת ttôʕᵃvˈōṯ תֹּועֵבָה abomination
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
הֹורִ֣ישׁ hôrˈîš ירשׁ trample down
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
14:24. sed et effeminati fuerunt in terra feceruntque omnes abominationes gentium quas adtrivit Dominus ante faciem filiorum Israhel
There were also the effeminate in the land, and they did according to all the abominations of the people, whom the Lord had destroyed before the face of the children of Israel.
14:24. Moreover, the effeminate were in the land, and they committed all the abominations of the peoples that the Lord had destroyed before the face of the sons of Israel.
14:24. And there were also sodomites in the land: [and] they did according to all the abominations of the nations which the LORD cast out before the children of Israel.
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Adam Clarke: Commentary on the Bible - 1831
14:24: There were also sodomites in the land - קדשים kedeshim, consecrated persons; persons who had devoted themselves, in practices of the greatest impurity, to the service of the most impure idols.
3 Kings (1 Kings) 14:26
Albert Barnes: Notes on the Bible - 1834
14:24: Sodomites - literally, " (men) consecrated." The men in question were in fact "consecrated" to the mother of the gods, the famous "Dea Syra," whose priests, or rather devotees, they were considered to be. The nature of the ancient idolatries is best understood by recollecting that persons of this degraded class practiced their abominable trade under a religious sanction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: And there: Kg1 15:12, Kg1 22:46; Gen 19:5; Deu 23:17; Jdg 19:22; Kg2 23:7; Rom 1:24-27; Co1 6:9
Geneva 1599
And there were also sodomites in the (q) land: [and] they did according to all the abominations of the nations which the LORD cast out before the children of Israel.
(q) Where idolatry reigns, all horrible vices are committed, till at length God's just judgment destroys them completely.
John Gill
And there were also Sodomites in the land, Such as were addicted to unnatural lusts between men and men, which the men of Sodom were guilty of, from whence they had their name: Jarchi interprets the word adultery and some versions render it whoremongers; and filthy actions of this nature, both by men and women, usually attended idolatrous practices among the heathens; in their temples and groves such wickednesses were privately perpetrated:
and they did according to all the abominations of the nations which the Lord cast out before the children of Israel; the Canaanites, of whose uncleannesses, incests, and bestialities, see Lev 18:1.
John Wesley
Abomination - They dishonoured God by one sin, and then God left them to dishonour themselves by another.
14:2514:25: Եւ եղեւ ՚ի տարւոջն յորում թագաւորեաց Ռոբովամ ել Սաւսակիմ արքայ Եգիպտոսի ՚ի վերայ Երուսաղեմի[3628]. [3628] Ոմանք. Եւ եղեւ ՚ի հինգերորդ տարւոջն յորում թագաւորեաց։
25 Այն տարում, երբ Ռոբովամը թագաւոր օծուեց, Եգիպտոսի արքայ Սաւսակիմը յարձակուեց Երուսաղէմի վրայ,
25 Ռոբովամ թագաւորին հինգերորդ տարին Եգիպտոսի Սիսակ թագաւորը Երուսաղէմի վրայ յարձակեցաւ։
Եւ եղեւ ի հինգերորդ տարւոջն յորում թագաւորեաց Ռոբովամ` ել Սաւսակիմ արքայ Եգիպտոսի ի վերայ Երուսաղեմի:

14:25: Եւ եղեւ ՚ի տարւոջն յորում թագաւորեաց Ռոբովամ ել Սաւսակիմ արքայ Եգիպտոսի ՚ի վերայ Երուսաղեմի[3628].
[3628] Ոմանք. Եւ եղեւ ՚ի հինգերորդ տարւոջն յորում թագաւորեաց։
25 Այն տարում, երբ Ռոբովամը թագաւոր օծուեց, Եգիպտոսի արքայ Սաւսակիմը յարձակուեց Երուսաղէմի վրայ,
25 Ռոբովամ թագաւորին հինգերորդ տարին Եգիպտոսի Սիսակ թագաւորը Երուսաղէմի վրայ յարձակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2514:25 На пятом году царствования Ровоамова, Сусаким, царь Египетский, вышел против Иерусалима
14:25 וַ wa וְ and יְהִ֛י yᵊhˈî היה be בַּ ba בְּ in † הַ the שָּׁנָ֥ה ššānˌā שָׁנָה year הַ ha הַ the חֲמִישִׁ֖ית ḥᵃmîšˌîṯ חֲמִישִׁי fifth לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king רְחַבְעָ֑ם rᵊḥavʕˈām רְחַבְעָם Rehoboam עָלָ֛ה ʕālˈā עלה ascend שִׁישַׁ֥קשׁושׁק *šîšˌaq שִׁישָׁק Shishak מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt עַל־ ʕal- עַל upon יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
14:25. in quinto autem anno regni Roboam ascendit Sesac rex Aegypti in HierusalemAnd in the fifth year of the reign of Roboam, Sesac, king of Egypt, came up against Jerusalem.
25. And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem:
14:25. Then, in the fifth year of the reign of Rehoboam, Shishak, the king of Egypt, ascended against Jerusalem.
14:25. And it came to pass in the fifth year of king Rehoboam, [that] Shishak king of Egypt came up against Jerusalem:
And it came to pass in the fifth year of king Rehoboam, [that] Shishak king of Egypt came up against Jerusalem:

14:25 На пятом году царствования Ровоамова, Сусаким, царь Египетский, вышел против Иерусалима
14:25
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
בַּ ba בְּ in
הַ the
שָּׁנָ֥ה ššānˌā שָׁנָה year
הַ ha הַ the
חֲמִישִׁ֖ית ḥᵃmîšˌîṯ חֲמִישִׁי fifth
לַ la לְ to
הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
רְחַבְעָ֑ם rᵊḥavʕˈām רְחַבְעָם Rehoboam
עָלָ֛ה ʕālˈā עלה ascend
שִׁישַׁ֥קשׁושׁק
*šîšˌaq שִׁישָׁק Shishak
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
עַל־ ʕal- עַל upon
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
14:25. in quinto autem anno regni Roboam ascendit Sesac rex Aegypti in Hierusalem
And in the fifth year of the reign of Roboam, Sesac, king of Egypt, came up against Jerusalem.
14:25. Then, in the fifth year of the reign of Rehoboam, Shishak, the king of Egypt, ascended against Jerusalem.
14:25. And it came to pass in the fifth year of king Rehoboam, [that] Shishak king of Egypt came up against Jerusalem:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Последствием нечестия и разврата, водворившихся в Иудейском царстве при Ровоаме, было опустошительное нашествие в 5-м году царствования Ровоама египетского фараона Сусакима, евр. Шишак (у Манефона Σεσωγχις). Это был покровитель и, может быть, родственник Иеровоама (ср. XI:40); поэтому нашествие его на Иудею и Иерусалим объясняют влиянием или просьбой Иеровоама. Но на сохранившейся надписи Шешонка на стенах Карнакского храма Амона в числе плененных городов поименованы несколько городов весьма важных в стратегическом отношении Израильского царства; Аиалон, Фаанах, Мегиддо, Сунем и др., следовательно, поход коснулся и северного царства и достиг, по крайней мере, долины Изреельской. Из драгоценностей, взятых Сусакимом, названы сделанные Соломоном золотые щиты (X:16). Под выражением "все взял" (ст. 27) равнины разумеют главным образом трон Соломона. В более подробном сообщении о данном нашествии в 2: Пар. XII:2-9, 12: упомянуто, что последовавшее при нашествии Сусакима грозное обличие Ровоама и князей его со стороны пророка Самея возбудило в правительстве и народе покаяние и смягчило гнев Божий, так что народ и Иерусалим были спасены (ср. И. Флав. Древн. VIII, 10, 2-4).
Albert Barnes: Notes on the Bible - 1834
14:25: The examination of the famous inscription of Shishak at Karnak has resulted in the proof that the expedition commemorated was directed against Palestine, and has further thrown a good deal of light on the relations of the two kingdoms at the period. Of the fifteen fenced cities fortified by Rehoboam in the early part of his reign Ch2 11:5-12, three, Shoco, Adoraim, and Aijalon are distinctly mentioned among Shishak's conquests. Other towns of Judah or Benjamin also occur. Further, a considerable number of the captured cities are in the territory of Jeroboam: these cities "are either Canaanite or Levitical." Hence, we gather, that, during the four years which immediately followed the separation of the kingdoms, Rehoboam retained a powerful hold on the dominions of his rival, many Canaanite and Levitical towns acknowledging his sovereignty, and maintaining themselves against Jeroboam, who probably called in Shishak mainly to assist him in compelling these cities to submission. The campaign was completely successful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:25: am 3034, bc 970
Shishak: Kg1 11:40; Ch2 12:2-4
John Gill
And it came to pass in the fifth year of King Rehoboam,.... Two years after he and his people fell into the above wicked practices:
that Shishak, king of Egypt came up against Jerusalem; of whom see 3Kings 11:40, this was suffered as a chastisement from the Lord for their abominations.
John Wesley
Fifth year - Presently after his and his people's apostacy, which was not 'till his fourth year: while apostate, Israel enjoyed peace and some kind of prosperity, of which difference, two reasons may be given: first, Judah's sins were committed against clearer light, and more powerful means and remedies of all sorts, and therefore deserved more severe and speedy judgments. Secondly, God discovered more love to Judah in chastizing them speedily, that they might be humbled, reformed, and preserved, as it happened; and more anger against Israel, whom he spared to that total destruction which he intended to bring upon them. Sishak - He is thought to be Solomon's brother - in - law. But how little such relations signify among princes, when their interest is concerned, all histories witness. Besides Rehoboam was not Solomon's son by Pharaoh's daughter and so the relation was in a manner extinct. Came up - Either, from a desire to enlarge his empire: or, by Jeroboam's instigation: or from a covetous desire of possessing those great treasures which David and Solomon had left: and above all, by God's providence, disposing his heart to this expedition for Rehoboam's punishment.
Robert Jamieson, A. R. Fausset and David Brown
SHISHAK SPOILS JERUSALEM. (3Kings 14:25-31)
Shishak king of Egypt came up--He was the instrument in the hand of Providence for punishing the national defection. Even though this king had been Solomon's father-in-law, he was no relation of Rehoboam's; but there is a strong probability that he belonged to another dynasty (see on 2Chron 12:2). He was the Sheshonk of the Egyptian monuments, who is depicted on a bas-relief at Karnak, as dragging captives, who, from their peculiar physiognomy, are universally admitted to be Jews.
14:2614:26: եւ ա՛ռ զամենայն գանձս տան Տեառն, եւ զգանձս տանն արքայի, եւ զնիզակս ոսկիս, զոր ա՛ռ Դաւիթ ՚ի ձեռաց Ադրազարայ արքայի Սուբայ, եւ տարաւ յԵրուսաղէմ զամենայն զոր ա՛ռ. եւ ա՛ռ զզէնսն ոսկիս զոր արար Սողոմոն[3629]։ [3629] Ոմանք. Ադրաազարայ ար՛՛։
26 վերցրեց Տիրոջ տան, ինչպէս նաեւ արքայի տան բոլոր գանձերը, ոսկէ նիզակները, որոնք Դաւիթը աւար էր վերցրել Սուբայի արքայ Ադրաազարի ձեռքից: Նա տարաւ ամէն ինչ, որ Դաւիթը վերցրել էր որպէս աւար ու տարել Երուսաղէմ: Աւար վերցրեց նաեւ ոսկէ վահանները[60], որ պատրաստել էր Սողոմոնը:[60] 60. Տես ժ.16:
26 Տէրոջը տանը գանձերը ու թագաւորին տանը գանձերը առաւ. բոլորն ալ առաւ. Սողոմոնին շինած բոլոր ոսկիէ ասպարներն ալ առաւ։
եւ առ [348]զամենայն գանձս`` տան Տեառն եւ զգանձս տանն արքայի, եւ [349]զնիզակսն ոսկիս զոր ա՛ռ Դաւիթ ի ձեռաց Ադրաազարայ արքայի Սուբայ, եւ տարաւ յԵրուսաղէմ զամենայն զոր առ. եւ առ զզէնսն`` ոսկիս զոր արար Սողոմոն:

14:26: եւ ա՛ռ զամենայն գանձս տան Տեառն, եւ զգանձս տանն արքայի, եւ զնիզակս ոսկիս, զոր ա՛ռ Դաւիթ ՚ի ձեռաց Ադրազարայ արքայի Սուբայ, եւ տարաւ յԵրուսաղէմ զամենայն զոր ա՛ռ. եւ ա՛ռ զզէնսն ոսկիս զոր արար Սողոմոն[3629]։
[3629] Ոմանք. Ադրաազարայ ար՛՛։
26 վերցրեց Տիրոջ տան, ինչպէս նաեւ արքայի տան բոլոր գանձերը, ոսկէ նիզակները, որոնք Դաւիթը աւար էր վերցրել Սուբայի արքայ Ադրաազարի ձեռքից: Նա տարաւ ամէն ինչ, որ Դաւիթը վերցրել էր որպէս աւար ու տարել Երուսաղէմ: Աւար վերցրեց նաեւ ոսկէ վահանները[60], որ պատրաստել էր Սողոմոնը:
[60] 60. Տես ժ.16:
26 Տէրոջը տանը գանձերը ու թագաւորին տանը գանձերը առաւ. բոլորն ալ առաւ. Սողոմոնին շինած բոլոր ոսկիէ ասպարներն ալ առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2614:26 и взял сокровища дома Господня и сокровища дома царского [и золотые щиты, которые взял Давид от рабов Адраазара, царя Сувского, и внес в Иерусалим]. Всё взял; взял и все золотые щиты, которые сделал Соломон.
14:26 וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] אֹצְרֹ֣ות ʔōṣᵊrˈôṯ אֹוצָר supply בֵּית־ bêṯ- בַּיִת house יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֹֽוצְרֹות֙ ʔˈôṣᵊrôṯ אֹוצָר supply בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּ֖ל kkˌōl כֹּל whole לָקָ֑ח lāqˈāḥ לקח take וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מָגִנֵּ֣י māḡinnˈê מָגֵן shield הַ ha הַ the זָּהָ֔ב zzāhˈāv זָהָב gold אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
14:26. et tulit thesauros domus Domini et thesauros regios et universa diripuit scuta quoque aurea quae fecerat SalomonAnd he took away the treasures of the house of the Lord, and the king's treasures, and carried all off: as also the shields of gold which Solomon had made:
26. and he took away the treasures of the house of the LORD, and the treasures of the king’s house; he even took away all: and he took away all the shields of gold which Solomon had made.
14:26. And he took away the treasures of the house of the Lord, and the royal treasures, and he plundered everything, including the shields of gold that Solomon had made.
14:26. And he took away the treasures of the house of the LORD, and the treasures of the king’s house; he even took away all: and he took away all the shields of gold which Solomon had made.
And he took away the treasures of the house of the LORD, and the treasures of the king' s house; he even took away all: and he took away all the shields of gold which Solomon had made:

14:26 и взял сокровища дома Господня и сокровища дома царского [и золотые щиты, которые взял Давид от рабов Адраазара, царя Сувского, и внес в Иерусалим]. Всё взял; взял и все золотые щиты, которые сделал Соломон.
14:26
וַ wa וְ and
יִּקַּ֞ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אֹצְרֹ֣ות ʔōṣᵊrˈôṯ אֹוצָר supply
בֵּית־ bêṯ- בַּיִת house
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֹֽוצְרֹות֙ ʔˈôṣᵊrôṯ אֹוצָר supply
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּ֖ל kkˌōl כֹּל whole
לָקָ֑ח lāqˈāḥ לקח take
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מָגִנֵּ֣י māḡinnˈê מָגֵן shield
הַ ha הַ the
זָּהָ֔ב zzāhˈāv זָהָב gold
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
14:26. et tulit thesauros domus Domini et thesauros regios et universa diripuit scuta quoque aurea quae fecerat Salomon
And he took away the treasures of the house of the Lord, and the king's treasures, and carried all off: as also the shields of gold which Solomon had made:
14:26. And he took away the treasures of the house of the Lord, and the royal treasures, and he plundered everything, including the shields of gold that Solomon had made.
14:26. And he took away the treasures of the house of the LORD, and the treasures of the king’s house; he even took away all: and he took away all the shields of gold which Solomon had made.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:26: He took away the treasures - All the treasures which Solomon had amassed, both in the temple and in his own houses; a booty the most immense ever acquired in one place.
All the shields of gold which Solomon had made - These were three hundred in number, and were all made of beaten gold. See a computation of their value in the note on Kg1 10:17 (note).
3 Kings (1 Kings) 14:28
Albert Barnes: Notes on the Bible - 1834
14:26: The circumstances of Shishak's invasion, related here with extreme bRev_ity, are given with some fulness by the author of Chronicles (marginal reference). It is still a question whether the submission of the Jewish king is or is not expressly recorded in the Karnak inscription. Midway in the list of cities and tribes occurs the entry "YUDeH-MALK" which it has been proposed to translate "Judah, king." Others regard it as the name of a Palestinian town not otherwise known to us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:26: he took away: Kg1 7:51, Kg1 15:18; Kg2 24:13; Ch2 12:9-11; Psa 39:6, Psa 89:35-45
the shields of gold: Kg1 10:16, Kg1 10:17; Ch2 9:15, Ch2 9:16; Pro 23:5; Ecc 2:18, Ecc 2:19
John Gill
And he took away the treasures of the house of the Lord,.... Which perhaps Jeroboam had informed him of, and for the sake of which he came, as well as to make a diversion in favour of Jeroboam, who had contracted an intimacy with him when in Egypt; and who might have no regard for Rehoboam, who was not a son of Pharaoh's daughter, and so no relation to him: these were the treasures which David had left to his son Solomon, and had dedicated for the temple, even gold, silver, and vessels, which he put among the treasures of the house of the Lord, and perhaps added to them, 3Kings 7:51, and the treasures of the king's house; the riches, gold, silver, and jewels, whatever of worth and value he had in his chests and cabinets:
he even took away all: that he could find and come at; for that there were some left is plain from 3Kings 15:18,
and he took away all the shields of gold which Solomon had made; and which were put in the house of the forest of Lebanon, 3Kings 10:16.
John Wesley
He took - First the city: which may seem strange, considering the great strength of it, and how much time it took Nebuchadnezzar and Titus to take it. But, first, it might cost Shishak also a long siege though that be not here related. Secondly, it is probable David and Solomon in their building and altering the city, had more respect to state and magnificence than to its defence, as having no great cause to fear the invasion of any enemies. And it is certain, that after the division between Judah and Israel, the kings of Judah added very much to the fortifications of it.
14:2714:27: Եւ արար արքայ Ռոբովամ փոխանակ նոցա զէնս պղնձիս. եւ դիմեցին ՚ի վերայ նոցա զօրագլուխք սուրհանդակացն որ պահէին զդրունս տանն արքայի[3630]։ [3630] Ոսկան. Եւ դիմեցին ՚ի վերայ նորա զօ՛՛։
27 Ռոբովամ արքան դրանց փոխարէն պղնձէ վահաններ շինեց եւ դրանք յանձնեց պահակազօրքի զօրագլուխներին, որոնք պահպանում էին արքայի տունը:
27 Ռոբովամ թագաւորը անոնց տեղ պղնձէ ասպարներ շինեց ու զանոնք թագաւորական տանը դուռը պահպանութիւն ընող սուրհանդակներուն ոստիկաններուն ձեռքը յանձնեց։
Եւ արար արքայ Ռոբովամ փոխանակ նոցա [350]զէնս պղնձիս. եւ [351]դիմեցին ի վերայ նոցա զօրագլուխք`` սուրհանդակացն որ պահէին զդրունս տանն արքայի:

14:27: Եւ արար արքայ Ռոբովամ փոխանակ նոցա զէնս պղնձիս. եւ դիմեցին ՚ի վերայ նոցա զօրագլուխք սուրհանդակացն որ պահէին զդրունս տանն արքայի[3630]։
[3630] Ոսկան. Եւ դիմեցին ՚ի վերայ նորա զօ՛՛։
27 Ռոբովամ արքան դրանց փոխարէն պղնձէ վահաններ շինեց եւ դրանք յանձնեց պահակազօրքի զօրագլուխներին, որոնք պահպանում էին արքայի տունը:
27 Ռոբովամ թագաւորը անոնց տեղ պղնձէ ասպարներ շինեց ու զանոնք թագաւորական տանը դուռը պահպանութիւն ընող սուրհանդակներուն ոստիկաններուն ձեռքը յանձնեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:2714:27 И сделал царь Ровоам вместо них медные щиты и отдал их на руки начальникам телохранителей, которые охраняли вход в дом царя.
14:27 וַ wa וְ and יַּ֨עַשׂ yyˌaʕaś עשׂה make הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king רְחַבְעָם֙ rᵊḥavʕˌām רְחַבְעָם Rehoboam תַּחְתָּ֔ם taḥtˈām תַּחַת under part מָגִנֵּ֖י māḡinnˌê מָגֵן shield נְחֹ֑שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze וְ wᵊ וְ and הִפְקִ֗יד hifqˈîḏ פקד miss עַל־ ʕal- עַל upon יַד֙ yˌaḏ יָד hand שָׂרֵ֣י śārˈê שַׂר chief הָ hā הַ the רָצִ֔ים rāṣˈîm רוץ run הַ ha הַ the שֹּׁ֣מְרִ֔ים ššˈōmᵊrˈîm שׁמר keep פֶּ֖תַח pˌeṯaḥ פֶּתַח opening בֵּ֥ית bˌêṯ בַּיִת house הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:27. pro quibus fecit rex Roboam scuta aerea et tradidit ea in manu ducum scutariorum et eorum qui excubabant ante ostium domus regisAnd Roboam made shields of brass instead of them, and delivered them into the hand of the captains of the shieldbearers, and of them that kept watch before the gate of the king's house.
27. And king Rehoboam made in their stead shields of brass, and committed them to the hands of the captains of the guard, which kept the door of the king’s house.
14:27. In place of these, king Rehoboam made shields of brass, and he delivered them into the hand of the commanders of the shield bearers, and of those who were keeping the night watch before the gate of the king’s house.
14:27. And king Rehoboam made in their stead brasen shields, and committed [them] unto the hands of the chief of the guard, which kept the door of the king’s house.
And king Rehoboam made in their stead brasen shields, and committed [them] unto the hands of the chief of the guard, which kept the door of the king' s house:

14:27 И сделал царь Ровоам вместо них медные щиты и отдал их на руки начальникам телохранителей, которые охраняли вход в дом царя.
14:27
וַ wa וְ and
יַּ֨עַשׂ yyˌaʕaś עשׂה make
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
רְחַבְעָם֙ rᵊḥavʕˌām רְחַבְעָם Rehoboam
תַּחְתָּ֔ם taḥtˈām תַּחַת under part
מָגִנֵּ֖י māḡinnˌê מָגֵן shield
נְחֹ֑שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze
וְ wᵊ וְ and
הִפְקִ֗יד hifqˈîḏ פקד miss
עַל־ ʕal- עַל upon
יַד֙ yˌaḏ יָד hand
שָׂרֵ֣י śārˈê שַׂר chief
הָ הַ the
רָצִ֔ים rāṣˈîm רוץ run
הַ ha הַ the
שֹּׁ֣מְרִ֔ים ššˈōmᵊrˈîm שׁמר keep
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
בֵּ֥ית bˌêṯ בַּיִת house
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:27. pro quibus fecit rex Roboam scuta aerea et tradidit ea in manu ducum scutariorum et eorum qui excubabant ante ostium domus regis
And Roboam made shields of brass instead of them, and delivered them into the hand of the captains of the shieldbearers, and of them that kept watch before the gate of the king's house.
14:27. In place of these, king Rehoboam made shields of brass, and he delivered them into the hand of the commanders of the shield bearers, and of those who were keeping the night watch before the gate of the king’s house.
14:27. And king Rehoboam made in their stead brasen shields, and committed [them] unto the hands of the chief of the guard, which kept the door of the king’s house.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Вместо драгоценных щитов золотых, взятых Сусакимом, Ровоам наделал бронзовые или медные и передал их телохранителям, евр. рацим - скороходы (I:5), вместе и телохранители царя, гвардия его (ср. 1: Цар. XXII:17; 4: Цар. X:25; XI:4, 11, 19), по-видимому, заменившая прежних хелефеев и фелефеев. По р. Кимхи, Ровоам распоряжением о щитах имел ввиду предупредить покушение на жизнь свою, которого опасался. Вероятнее, щиты употреблялись в выходах царя в храм для торжественности процессии. Щиты Ровоама хранились в особой палате (евр. та), а не в доме леса Ливанского, как Соломоновы (X:17); предполагают (Киттель), что дом леса Ливанского подвергся разграблению Сусакима.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:27: made: Lam 4:1, Lam 4:2
guard: Heb. runners, Kg1 14:1, Kg1 14:5, Kg1 18:46; Sa1 8:11, Sa1 22:17; Sa2 15:1
John Gill
And King Rehoboam made in their stead brazen shields,.... For the king of Egypt had so stripped him of his gold, that he was not able to replace golden ones:
and committed them into the hands of the chief of the guard; or "runners" (p), that went before the king, or attended him as his bodyguard when he went abroad:
which kept the door of the king's house; which kept guard night and day in their turns.
(p) "cursorum", Pagninus, Montanus, &c.
John Wesley
Brazen shields - This was an emblem of the diminution of his glory. Sin makes the gold become dim, it changes the most fine gold and turns it into brass.
14:2814:28: Եւ լինէր յորժամ մտանէր արքայ ՚ի տունն Տեառն, բառնային զայն սուրհանդակքն, եւ յեցուցանէին զնոսա ՚ի տեղի թեւէ սուրհանդակացն[3631]։ [3631] ՚Ի լուս՛՛. ՚ի վերայ՝ ՚ի տեղի թեւէ, նշանակի՝ Ակ. այսինքն՝ Ակիւղաս. սենեկի՝ սի. այսինքն՝ Սիմաքոս. ՚ի Թեկուէ։ Ուր ոմանք ունին ՚ի բնաբանի։ ՚Ի թեւ սուրհան՛՛. եւ օրինակ մի. ՚Ի թեւակ սուրհան՛՛։
28 Երբ արքան մտնում էր Տիրոջ տունը, պահակազօրքը օգտագործում էր դրանք ու յետոյ կախում զինարանում:
28 Երբ թագաւորը Տէրոջը տունը կ’երթար՝ սուրհանդակները զանոնք կը կրէին ու ետքը զանոնք սուրհանդակներուն խուցը կը դարձնէին։
Եւ լինէր յորժամ մտանէր արքայ ի տունն Տեառն, բառնային [352]զայն սուրհանդակքն եւ [353]յեցուցանէին զնոսա ի թեւէ`` սուրհանդակացն:

14:28: Եւ լինէր յորժամ մտանէր արքայ ՚ի տունն Տեառն, բառնային զայն սուրհանդակքն, եւ յեցուցանէին զնոսա ՚ի տեղի թեւէ սուրհանդակացն[3631]։
[3631] ՚Ի լուս՛՛. ՚ի վերայ՝ ՚ի տեղի թեւէ, նշանակի՝ Ակ. այսինքն՝ Ակիւղաս. սենեկի՝ սի. այսինքն՝ Սիմաքոս. ՚ի Թեկուէ։ Ուր ոմանք ունին ՚ի բնաբանի։ ՚Ի թեւ սուրհան՛՛. եւ օրինակ մի. ՚Ի թեւակ սուրհան՛՛։
28 Երբ արքան մտնում էր Տիրոջ տունը, պահակազօրքը օգտագործում էր դրանք ու յետոյ կախում զինարանում:
28 Երբ թագաւորը Տէրոջը տունը կ’երթար՝ սուրհանդակները զանոնք կը կրէին ու ետքը զանոնք սուրհանդակներուն խուցը կը դարձնէին։
zohrab-1805▾ eastern-1994▾ western am▾
14:2814:28 Когда царь выходил в дом Господень, телохранители несли их, и потом опять относили их в палату телохранителей.
14:28 וַ wa וְ and יְהִ֛י yᵊhˈî היה be מִ mi מִן from דֵּי־ ddê- דַּי sufficiency בֹ֥א vˌō בוא come הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH יִשָּׂאוּם֙ yiśśāʔûm נשׂא lift הָֽ hˈā הַ the רָצִ֔ים rāṣˈîm רוץ run וֶ we וְ and הֱשִׁיב֖וּם hᵉšîvˌûm שׁוב return אֶל־ ʔel- אֶל to תָּ֥א tˌā תָּא chamber הָ hā הַ the רָצִֽים׃ rāṣˈîm רוץ run
14:28. cumque ingrederetur rex in domum Domini portabant ea qui praeeundi habebant officium et postea reportabant ad armamentarium scutariorumAnd when the king went into the house of the Lord, they whose office it was to go before him, carried them: and afterwards they brought them back to the armoury of the shieldbearers.
28. And it was so, that as oft as the king went into the house of the LORD, the guard bare them, and brought them back into the guard chamber.
14:28. And when the king entered into the house of the Lord, these were carried by those who held the office to go before him. And afterward, they carried them back to the armory of the shield bearers.
14:28. And it was [so], when the king went into the house of the LORD, that the guard bare them, and brought them back into the guard chamber.
And it was [so], when the king went into the house of the LORD, that the guard bare them, and brought them back into the guard chamber:

14:28 Когда царь выходил в дом Господень, телохранители несли их, и потом опять относили их в палату телохранителей.
14:28
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
מִ mi מִן from
דֵּי־ ddê- דַּי sufficiency
בֹ֥א vˌō בוא come
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
יִשָּׂאוּם֙ yiśśāʔûm נשׂא lift
הָֽ hˈā הַ the
רָצִ֔ים rāṣˈîm רוץ run
וֶ we וְ and
הֱשִׁיב֖וּם hᵉšîvˌûm שׁוב return
אֶל־ ʔel- אֶל to
תָּ֥א tˌā תָּא chamber
הָ הַ the
רָצִֽים׃ rāṣˈîm רוץ run
14:28. cumque ingrederetur rex in domum Domini portabant ea qui praeeundi habebant officium et postea reportabant ad armamentarium scutariorum
And when the king went into the house of the Lord, they whose office it was to go before him, carried them: and afterwards they brought them back to the armoury of the shieldbearers.
14:28. And when the king entered into the house of the Lord, these were carried by those who held the office to go before him. And afterward, they carried them back to the armory of the shield bearers.
14:28. And it was [so], when the king went into the house of the LORD, that the guard bare them, and brought them back into the guard chamber.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:28: The guard bare them - The guard probably were just three hundred, answering to the number of the shields.
3 Kings (1 Kings) 14:31
Albert Barnes: Notes on the Bible - 1834
14:28: It appears from this verse that Rehoboam, notwithstanding that he encouraged, and perhaps secretly practiced, idolatry (Kg1 14:22-24, compare Kg1 15:3, Kg1 15:12; Ch2 12:1), maintained a public profession of faith in Yahweh, and attended in state the temple services. Compare the conduct of Solomon, Kg1 9:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:28: the guard chamber: Ch2 12:11
John Gill
And it was so, when the king went into the house of the Lord,.... The temple; for though he had fallen into idolatry, he had not wholly forsaken the worship of God in the temple, and perhaps by the late humbling providence he might be stirred up to attend there more frequently:
that the guard bare them: before him, partly for pomp and grandeur, and partly to keep in awe such as were inclined to mutiny and sedition:
and brought them back into the guard chamber; when the king returned, the place where the guard lodged and slept by turns.
John Wesley
To the house, &c. - By which it seems the affliction had done him some good, and brought him back to the worship of God, which he had forsaken.
14:2914:29: Եւ մնացորդք բանիցն Ռոբովամայ, եւ ամենայն ինչ զոր արար. ո՛չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։
29 Ռոբովամի մնացած գործերը եւ այն ամէնը, ինչ արել է նա, չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ:
29 Ռոբովամին մնացորդ պատմութիւնն ու անոր բոլոր ըրածը ահա Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։
Եւ մնացորդք բանիցն Ռոբովամայ եւ ամենայն ինչ զոր արար, ո՞չ աւանիկ գրեալ են ի գիրս բանից աւուրց թագաւորացն Յուդայ:

14:29: Եւ մնացորդք բանիցն Ռոբովամայ, եւ ամենայն ինչ զոր արար. ո՛չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։
29 Ռոբովամի մնացած գործերը եւ այն ամէնը, ինչ արել է նա, չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ:
29 Ռոբովամին մնացորդ պատմութիւնն ու անոր բոլոր ըրածը ահա Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
14:2914:29 Прочее о Ровоаме и обо всем, что он делал, описано в летописи царей Иудейских.
14:29 וְ wᵊ וְ and יֶ֛תֶר yˈeṯer יֶתֶר remainder דִּבְרֵ֥י divrˌê דָּבָר word רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not הֵ֣מָּה hˈēmmā הֵמָּה they כְתוּבִ֗ים ḵᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
14:29. reliqua autem sermonum Roboam et omnium quae fecit ecce scripta sunt in libro verborum dierum regum IudaNow the rest of the acts of Roboam, and all that he did, behold they are written in the book of the words of the days of the kings of Juda.
29. Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah?
14:29. Now the rest of the words of Rehoboam, and all that he did, behold, these were written in the book of the words of the days of the kings of Judah.
14:29. Now the rest of the acts of Rehoboam, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah?
Now the rest of the acts of Rehoboam, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah:

14:29 Прочее о Ровоаме и обо всем, что он делал, описано в летописи царей Иудейских.
14:29
וְ wᵊ וְ and
יֶ֛תֶר yˈeṯer יֶתֶר remainder
דִּבְרֵ֥י divrˌê דָּבָר word
רְחַבְעָ֖ם rᵊḥavʕˌām רְחַבְעָם Rehoboam
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
הֵ֣מָּה hˈēmmā הֵמָּה they
כְתוּבִ֗ים ḵᵊṯûvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֛פֶר sˈēfer סֵפֶר letter
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
לְ lᵊ לְ to
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
14:29. reliqua autem sermonum Roboam et omnium quae fecit ecce scripta sunt in libro verborum dierum regum Iuda
Now the rest of the acts of Roboam, and all that he did, behold they are written in the book of the words of the days of the kings of Juda.
14:29. Now the rest of the words of Rehoboam, and all that he did, behold, these were written in the book of the words of the days of the kings of Judah.
14:29. Now the rest of the acts of Rehoboam, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah?
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-31: 2: Пар. XI:13-23: восполняет 3: Цар. сообщением о семейном быте Ровоама: он имел 18: жен и 60: наложниц, 28: сыновей и 60: дочерей; всех сыновей своих разослал по укрепленным городам, но первенство между ними отдал Авии, сыну любимой жены своей Маахи, дочери Авессалома; Авия и стал преемником Ровоама на престоле. По 2: Пар. XII:15, "деяния Ровоама, первые и последние описаны в Записях Самея пророка и Адды прозорливца, при родословных": отсюда видно, что летопись царей иудейских была произведением пророков. Война между Ровоамом и Иеровоамом (ст. 30), по-видимому, должна быть понимаема в смысле лишь неприязненного настроения, - фактически война открылась лишь при Авии (2: Пар. XIII:2-20).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:29: am 3029-3046, bc 975-958
are they not written: Kg1 14:19, Kg1 11:41, Kg1 15:23, Kg1 22:45; Ch2 12:15
Geneva 1599
Now the rest of the acts of Rehoboam, and all that he did, [are] they not written in (r) the book of the chronicles of the kings of Judah?
(r) Which were called the books of Shemaiah and Iddo the prophets, (2Chron 12:15).
John Gill
Now the rest of the acts of Rehoboam and all that he did,.... In the course of his reign, that was memorable:
are they not written in the book of the chronicles of the kings of Judah? who had annalists or historiographers to write for them, as the kings of Israel had, 3Kings 14:19, in the writing of which, especially with respect to genealogies, Shemaiah the prophet, and Iddo the seer, were concerned, 2Chron 12:15.
Robert Jamieson, A. R. Fausset and David Brown
Now the rest of the acts of Rehoboam . . ., are they not written in the book of the chronicles?--not the book so called and comprehended in the sacred canon, but the national archives of Judah.
14:3014:30: Եւ պատերա՛զմ էր ՚ի մէջ Ռոբովամայ եւ ՚ի մէջ Յերոբովամայ զամենայն աւուրս։
30 Ռոբովամն ու Յերոբովամը միշտ պատերազմի մէջ էին:
30 Ռոբովամին եւ Յերոբովամին մէջտեղ միշտ պատերազմ կար։
Եւ պատերազմ էր ի մէջ Ռոբովամայ եւ ի մէջ Յերոբովամայ զամենայն աւուրս:

14:30: Եւ պատերա՛զմ էր ՚ի մէջ Ռոբովամայ եւ ՚ի մէջ Յերոբովամայ զամենայն աւուրս։
30 Ռոբովամն ու Յերոբովամը միշտ պատերազմի մէջ էին:
30 Ռոբովամին եւ Յերոբովամին մէջտեղ միշտ պատերազմ կար։
zohrab-1805▾ eastern-1994▾ western am▾
14:3014:30 Между Ровоамом и Иеровоамом была война во все дни {жизни их}.
14:30 וּ û וְ and מִלְחָמָ֨ה milḥāmˌā מִלְחָמָה war הָיְתָ֧ה hāyᵊṯˈā היה be בֵין־ vên- בַּיִן interval רְחַבְעָ֛ם rᵊḥavʕˈām רְחַבְעָם Rehoboam וּ û וְ and בֵ֥ין vˌên בַּיִן interval יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ yyāmˈîm יֹום day
14:30. fuitque bellum inter Roboam et Hieroboam cunctis diebusAnd there was war between Roboam and Jeroboam always.
30. And there was war between Rehoboam and Jeroboam continually.
14:30. And there was war between Rehoboam and Jeroboam, during all the days.
14:30. And there was war between Rehoboam and Jeroboam all [their] days.
And there was war between Rehoboam and Jeroboam all [their] days:

14:30 Между Ровоамом и Иеровоамом была война во все дни {жизни их}.
14:30
וּ û וְ and
מִלְחָמָ֨ה milḥāmˌā מִלְחָמָה war
הָיְתָ֧ה hāyᵊṯˈā היה be
בֵין־ vên- בַּיִן interval
רְחַבְעָ֛ם rᵊḥavʕˈām רְחַבְעָם Rehoboam
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
14:30. fuitque bellum inter Roboam et Hieroboam cunctis diebus
And there was war between Roboam and Jeroboam always.
14:30. And there was war between Rehoboam and Jeroboam, during all the days.
14:30. And there was war between Rehoboam and Jeroboam all [their] days.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:30: Kg1 12:24, Kg1 15:6, Kg1 15:7; Ch2 12:15
Geneva 1599
And there was war between Rehoboam and Jeroboam (s) all [their] days.
(s) That is, all the days of Rehoboam's life.
John Gill
And there was war between Rehoboam and Jeroboam all their days. For though Rehoboam did not enter into an offensive war, and attack the children of Israel, being dissuaded from it by Shemaiah the prophet in the name of the Lord, yet he might maintain a defensive war; and though there were no pitched battles between them as afterwards, in his son's time, yet there might be skirmishes and bickerings on the borders of their countries.
John Wesley
Was war - Not an invasive war with potent armies, which was forbidden, 3Kings 12:24, and not revived 'till Abijam's reign, 2Chron 13:1-3, but a defensive war from those hostilities which by small parties and skirmishes they did to one another.
Robert Jamieson, A. R. Fausset and David Brown
there was war between Rehoboam and Jeroboam--The former was prohibited from entering on an aggressive war; but as the two kingdoms kept up a jealous rivalry, he might be forced into vigilant measures of defense, and frequent skirmishes would take place on the borders.
14:3114:31: Եւ ննջեաց Ռոբովամ ընդ հարս իւր եւ թաղեցաւ ընդ հարս իւր ՚ի քաղաքի Դաւթի. եւ անուն մօր նորա Նաամա՛ Ամմանացի։ Եւ թագաւորեաց Աբիու որդի նորա ընդ նորա։
31 Ռոբովամը գնաց իր նախնիների գիրկը եւ թաղուեց իր նախնիների մօտ, Դաւթի քաղաքում: Նրա ամոնացի մօր անունը Նաամա էր: Նրա փոխարէն թագաւորեց իր որդի Աբիուն:
31 Ռոբովամ իր հայրերուն հետ քնացաւ ու իր հայրերուն հետ Դաւիթի քաղաքին մէջ թաղուեցաւ։ Անոր մայրը Ամմոնացի էր, Նաամա անունով։ Անոր տեղ իր որդին Աբիա* թագաւոր եղաւ։
Եւ ննջեաց Ռոբովամ ընդ հարս իւր եւ թաղեցաւ ընդ հարս իւր ի քաղաքի Դաւթի. եւ անուն մօր նորա Նաամա Ամոնացի. եւ թագաւորեաց Աբիու որդի նորա ընդ նորա:

14:31: Եւ ննջեաց Ռոբովամ ընդ հարս իւր եւ թաղեցաւ ընդ հարս իւր ՚ի քաղաքի Դաւթի. եւ անուն մօր նորա Նաամա՛ Ամմանացի։ Եւ թագաւորեաց Աբիու որդի նորա ընդ նորա։
31 Ռոբովամը գնաց իր նախնիների գիրկը եւ թաղուեց իր նախնիների մօտ, Դաւթի քաղաքում: Նրա ամոնացի մօր անունը Նաամա էր: Նրա փոխարէն թագաւորեց իր որդի Աբիուն:
31 Ռոբովամ իր հայրերուն հետ քնացաւ ու իր հայրերուն հետ Դաւիթի քաղաքին մէջ թաղուեցաւ։ Անոր մայրը Ամմոնացի էր, Նաամա անունով։ Անոր տեղ իր որդին Աբիա* թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3114:31 И почил Ровоам с отцами своими и погребен с отцами своими в городе Давидовом. Имя матери его Наама Аммонитянка. И воцарился Авия, сын его, вместо него.
14:31 וַ wa וְ and יִּשְׁכַּ֨ב yyiškˌav שׁכב lie down רְחַבְעָ֜ם rᵊḥavʕˈām רְחַבְעָם Rehoboam עִם־ ʕim- עִם with אֲבֹתָ֗יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּקָּבֵ֤ר yyiqqāvˈēr קבר bury עִם־ ʕim- עִם with אֲבֹתָיו֙ ʔᵃvōṯāʸw אָב father בְּ bᵊ בְּ in עִ֣יר ʕˈîr עִיר town דָּוִ֔ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and שֵׁ֣ם šˈēm שֵׁם name אִמֹּ֔ו ʔimmˈô אֵם mother נַעֲמָ֖ה naʕᵃmˌā נַעֲמָה Naamah הָ hā הַ the עַמֹּנִ֑ית ʕammōnˈîṯ עַמֹּונִי Ammonite וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king אֲבִיָּ֥ם ʔᵃviyyˌām אֲבִיָּם Abijah בְּנֹ֖ו bᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
14:31. dormivit itaque Roboam cum patribus suis et sepultus est cum eis in civitate David nomen autem matris eius Naama Ammanites et regnavit Abiam filius eius pro eoAnd Roboam slept with his fathers, and was buried with them, in the city of David: and his mother's name was Naama, an Ammonitess: and Abiam, his son, reigned in his stead.
31. And Rehoboam slept with his fathers, and was buried with his fathers in the city of David: and his mother’s name was Naamah the Ammonitess. And Abijam his son reigned in his stead.
14:31. And Rehoboam slept with his fathers, and he was buried with them in the city of David. And his mother’s name was Naamah, an Ammonite. And his son Abijam reigned in his place.
14:31. And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother’s name [was] Naamah an Ammonitess. And Abijam his son reigned in his stead.
And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother' s name [was] Naamah an Ammonitess. And Abijam his son reigned in his stead:

14:31 И почил Ровоам с отцами своими и погребен с отцами своими в городе Давидовом. Имя матери его Наама Аммонитянка. И воцарился Авия, сын его, вместо него.
14:31
וַ wa וְ and
יִּשְׁכַּ֨ב yyiškˌav שׁכב lie down
רְחַבְעָ֜ם rᵊḥavʕˈām רְחַבְעָם Rehoboam
עִם־ ʕim- עִם with
אֲבֹתָ֗יו ʔᵃvōṯˈāʸw אָב father
וַ wa וְ and
יִּקָּבֵ֤ר yyiqqāvˈēr קבר bury
עִם־ ʕim- עִם with
אֲבֹתָיו֙ ʔᵃvōṯāʸw אָב father
בְּ bᵊ בְּ in
עִ֣יר ʕˈîr עִיר town
דָּוִ֔ד dāwˈiḏ דָּוִד David
וְ wᵊ וְ and
שֵׁ֣ם šˈēm שֵׁם name
אִמֹּ֔ו ʔimmˈô אֵם mother
נַעֲמָ֖ה naʕᵃmˌā נַעֲמָה Naamah
הָ הַ the
עַמֹּנִ֑ית ʕammōnˈîṯ עַמֹּונִי Ammonite
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
אֲבִיָּ֥ם ʔᵃviyyˌām אֲבִיָּם Abijah
בְּנֹ֖ו bᵊnˌô בֵּן son
תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
14:31. dormivit itaque Roboam cum patribus suis et sepultus est cum eis in civitate David nomen autem matris eius Naama Ammanites et regnavit Abiam filius eius pro eo
And Roboam slept with his fathers, and was buried with them, in the city of David: and his mother's name was Naama, an Ammonitess: and Abiam, his son, reigned in his stead.
14:31. And Rehoboam slept with his fathers, and he was buried with them in the city of David. And his mother’s name was Naamah, an Ammonite. And his son Abijam reigned in his place.
14:31. And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother’s name [was] Naamah an Ammonitess. And Abijam his son reigned in his stead.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:31: Naamah an Ammonitess - He was born of a heathen mother, and begotten of an apostate father. From such an impure fountain could sweet water possibly spring?
Abijam his son reigned in his stead - Though righteousness cannot be propagated, because it is supernatural, yet unrighteousness may, for that is a genuine offspring of nature. Abijam was the wicked son of an apostate father and heathenish mother. Grace may be grafted on a crab stock; but let none do evil that good may come of it. A bad stock will produce bad fruit.
Dr. Kennicott observes that the name of this king of Judah is now expressed three ways: here and in four other places it is Abijam or Abim; in two others it is Abihu, but in eleven other places it is Abiah, as it is expressed by St. Matthew, Mat 1:7, Ῥοβοαμ εγεννησε τον ΑΒΙΑ; and this is the reading of thirteen of Kennicott's and De Rossi's MSS., and of thirteen respectable editions of the Hebrew Bible. The Syriac is the same. The Septuagint in the London Polyglot has αβιου, Abihu; but in the Complutensian and Antwerp Polyglots, it is αβια, Abiah. Though the common printed Vulgate has Abiam, yet the Editio Princeps of the Vulgate, some MSS., and the text in the Complutensian and Antwerp Polyglots, have Abia; which without doubt is the reading that should in all cases be followed.
The rabbins say, and particularly Rab. Sol. Jarchi, that the Shishak mentioned in this chapter is Pharaoh Necho, and that he invaded Israel in order to get the ivory throne of his son-in-law Solomon, which he had always coveted; and this throne he carried away. It appears however that he spoiled the temple, the king's palace, etc., and in short took every thing away without resistance which he chose to carry off. It is very likely that this had a good effect on Rehoboam; it probably caused him to frequent the temple, Kg1 14:28, which it is likely he had before neglected. This history is more particularly told in 2 Chron. 12, to which the reader will do well to refer; and as to Rehoboam, though so much positive iniquity is not laid to his charge as to his father, yet little can be said for his piety; the idolatry introduced by Solomon does not appear to have been lessened in the days of Rehoboam.
Albert Barnes: Notes on the Bible - 1834
14:31: Slept with his fathers and was buried ... - Compare Kg1 11:43. The expression is a sort of formula, and is used with respect to all the kings of Judah, except two or three. The writer probably regards the fact, which he records so carefully, as a continuation of God's mercy to David.
His mother's name ... - The mention of the queen-mother so regularly in the account of the kings of Judah is thought to indicate that she had an important position in the state. There are, however, only two instances where such a person seems to have exercised any power Kg1 15:13; 2 Kings 11:1-20.
Abijam - Abijah (see the marginal reference) was probably his real name, while Abijam is a form due to the religious feeling of the Jews, who would not allow the word JAH to be retained as an element in the name of so bad a king. Instances of a similar feeling are the change of Bethel" into Beth-aven in Hosea Kg1 4:15, and perhaps of Jehoahaz into Ahaz (Kg2 15:38 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:31: am 3046, bc 958
Rehoboam: Kg1 14:20, Kg1 11:43, Kg1 15:3, Kg1 15:24, Kg1 22:50; Ch2 12:16
his mother's: Kg1 14:21
Abijam: Dr. Kennicott observes, that the name of this king of Judah is now expressed three ways; here and in four other places, it is Abijam; in two others (Ch2 13:20, Ch2 13:21) it is Abijahu; but in eleven others it is Abijah or Abiah, as it is expressed by St. Matthew (Mat 1:7), Αβια; and this is the reading of thirteen of Kennicott's and De Rossi's manuscripts, and of thirteen respectable editions of the Hebrew Bible. The Syriac is the same. The Septuagint in the London Polyglott has Αβιου, Abihu; but in the Complutensian and Antwerp Polyglotts it has Αβια, Abiah; and the Editio Princeps of the Vulgate, some manuscripts and the text in these two Polyglotts, instead of Abiam, have Abia. Ch1 3:10, Abia, Ch2 12:16, Abijah, Mat 1:7, Abia
Next: 3 Kings (1 Kings) Chapter 15
Geneva 1599
And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother's name [was] Naamah an (t) Ammonitess. And Abijam his son reigned in his stead.
(t) Whose idolatry Rehoboam her son followed.
John Gill
And Rehoboam slept with his fathers, and was buried with his fathers in the city of David,.... Where David and Solomon were buried, 3Kings 2:10 and his mother's name was Naamah, an Ammonitess; which is repeated, that it might be observed as what was the leading step to his idolatry, and the means of his continuing in it:
and Abijam his son reigned in his stead; of whom there is a further account in the following chapter.
John Wesley
An Ammonitess - This is repeated as a thing very observable.