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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is the history of a war between Ben-hadad king of Syria and Ahab king of Israel, in which Ahab was, once and again, victorious. We read nothing of Elijah or Elishain all this story; Jezebel's rage, it is probable, had abated, and the persecution of the prophets began to cool, which gleam of peace Elijah improved. He appeared not at court, but, being told how many thousands of good people there were in Israel more than he thought of, employed himself, as we may suppose, in founding religious houses, schools, or colleges of prophets, in several parts of the country, to be nurseries of religion, that they might help to reform the nation when the throne and court would not be reformed. While he was thus busied, God favoured the nation with the successes we here read of, which were the more remarkable because obtained against Ben-hadad king of Syria, whose successor, Hazael, was ordained to be a scourge to Israel. They must shortly suffer by the Syrians, and yet now triumphed over them, that, if possible, they might be led to repentance by the goodness of God. Here is, I. Ben-hadad's descent upon Israel, and his insolent demand, ver. 1-11. II. The defeat Ahab gave him, encouraged and directed by a prophet, ver. 12-21. III. The Syrians rallying again, and the second defeat Ahab gave them, ver. 22-30. IV. The covenant of peace Ahab made with Ben-hadad, when he had him at his mercy (ver. 31-34), for which he is reproved and threatened by a prophet, ver. 35-43.
Adam Clarke: Commentary on the Bible - 1831
Ben-hadad, king of Syria, and thirty-two kings, besiege Samaria, Kg1 20:1. He sends an insulting message to Ahab; and insists on pillaging the whole city, Kg1 20:2-7. The elders of Israel counsel the king not to submit to such shameful conditions, Kg1 20:8. He sends a refusal to Ben-hadad; who, being enraged, vows revenge, Kg1 20:9-12. A prophet comes to Ahab, and promises him victory, and gives him directions how he should order the battle, Kg1 20:13-19. The Syrians are discomfited, and Ben-hadad scarcely escapes, Kg1 20:20, Kg1 20:21. The prophet warns Ahab to be on his guard, for the Syrians would return next year, Kg1 20:22. The counsellors of the king of Syria instruct him how he may successfully invade Israel, Kg1 20:23-25. He leads an immense army to Aphek, to fight with Ahab, Kg1 20:26, Kg1 20:27. A man of God encourages Ahab, who attacks the Syrians, and kills one hundred thousand of them, Kg1 20:28, Kg1 20:29. They retreat to Aphek, where twenty-seven thousand of them are slain by a casualty, Kg1 20:30. Ben-hadad and his courtiers, being closely besieged in Aphek, and unable to escape, surrender themselves with sackcloth on their loins, and halters on their heads; the king of Israel receives them in a friendly manner, and makes a covenant with Ben-hadad, Kg1 20:31-34. A prophet, by a symbolical action, shows him the impolicy of his conduct in permitting Ben-hadad to escape, and predicts his death and the slaughter of Israel, Kg1 20:35-43.
3 Kings (1 Kings) 20:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 20:1, Ben-hadad, not content with Ahab's homage, besieges Samaria; Kg1 20:13, By the direction of a prophet, the Syrians are slain; Kg1 20:22, As the prophet forewarned Ahab, the Syrians, trusting in the valleys, come against him in Aphek; Kg1 20:28, By the word of the prophet, and God's judgment, the Syrians are smitten again; Kg1 20:31, The Syrians submitting themselves, Ahab sends Ben-hadad away with a covenant; Kg1 20:35, The prophet, under the parable of a prisoner, making Ahab judge himself, denounces God's judgment against him.
Carl Friedrich Keil and Franz Delitzsch

The First Victory. - 3Kings 20:1. Benhadad, the son of that Benhadad who had conquered several cities of Galilee in the reign of Baasha (3Kings 15:20), came up with a great army - there were thirty-two kings with him, with horses and chariots - and besieged Samaria. The thirty-two kings with him (אתּו) were vassals of Benhadad, rulers of different cities and the territory belonging to them, just as in Joshua's time almost every city of Canaan had its king; they were therefore bound to follow the army of Benhadad with their troops.
3Kings 20:2-7
During the siege Benhadad sent messengers into the city to Ahab with this demand: "Thy silver and thy gold are mine, and the best of thy wives and thy sons are mine;" and Ahab answered with pusillanimity: "According to thy word, my lord king, I and all that is mine are thine." Benhadad was made still more audacious by this submissiveness, and sent messengers the second time with the following notice (3Kings 20:6): "Yea, if I send my servants to thee to-morrow at this time, and they search thy house and thy servants' houses, all that is the pleasure of thine eyes they will put into their hands and take." אם כּי does not mean "only = certainly" here (Ewald, 356, b.), for there is neither a negative clause nor an oath, but אם signifies if and כּי introduces the statement, as in 3Kings 20:5; so that it is only in the repetition of the כּי that the emphasis lies, which can be expressed by yea. The words of Ahab in 3Kings 20:9 show unquestionably that Benhadad demanded more the second time than the first. The words of the first demand, "Thy silver and thy gold," etc., were ambiguous. According to 3Kings 20:5, Benhadad meant that Ahab should give him all this; and Ahab had probably understood him as meaning that he was to give him what he required, in order to purchase peace; but Benhadad had, no doubt, from the very first required an unconditional surrender at discretion. He expresses this very clearly in the second demand, since he announces to Ahab the plunder of his palace and also of the palaces of his nobles. כּל־מחמד עניך, all thy costly treasures. It was from this second demand that Ahab first perceived what Benhadad's intention had been; he therefore laid the matter before the elders of the land, i.e., the king's counsellors, 3Kings 20:7 : "Mark and see that this man seeketh evil," i.e., that he is aiming at our ruin, since he is not contented with the first demand, which I did not refuse him.
3Kings 20:8-9
The elders and all the people, i.e., the citizens of Samaria. advised that his demand should not be granted. תאמה ולא אל־תּשׁמע, "hearken not (to him), and thou wilt not be willing" (ולא is stronger than אל; yet compare Ewald, 350, a.); whereupon Ahab sent the messengers away with this answer, that he would submit to the first demand, but that the second he could not grant.
3Kings 20:10
Benhadad then attempted to overawe the weak-minded Ahab by strong threats, sending fresh messengers to threaten him with the destruction of the city, and confirming it by a solemn oath: "The gods do so to me - if the dust of Samaria should suffice for the hollow hands of all the people that are in my train." The meaning of this threat was probably that he would reduce the city to ashes, so that scarcely a handful of dust should be left; for his army was so powerful and numerous, that the rubbish of the city would not suffice for every one to fill his hand.
3Kings 20:11
Ahab answered this loud boasting with the proverb: "Let not him that girdeth himself boast as he that looseneth the girdle," equivalent to the Latin, ne triumphum canas ante victoriam.
3Kings 20:12
After this reply of Ahab, Benhadad gave command to attack the city, while he was drinking with his kings in the booths. סכּות are booths made of branches, twigs, and shrubs, such as are still erected in the East for kings and generals in the place of tents (vid., Rosenmller, A. u. N. Morgenl. iii. pp. 198-9). שׂימוּ: take your places against the city, sc. to storm it (for שׂים in the sense of arranging the army for battle, see 1Kings 11:11 and Job 1:17); not οἰκοδομήσατε χάρακα (lxx), or place the siege train.
3Kings 20:13-14
While the Syrians were preparing for the attack, a prophet came to Ahab and told him that Jehovah would deliver this great multitude (of the enemy) into his hand that day, "that thou mayest know that I am Jehovah," and that through the retainers of the governors of the provinces (המּדינות שׂרי, who had fled to Samaria), i.e., by a small and weak host. In the appearance of the prophet in Samaria mentioned here and in 3Kings 20:28, 3Kings 20:35. there is no such irreconcilable contradiction to 3Kings 18:4, 3Kings 18:22, and 3Kings 19:10, as Thenius maintains; it simply shows that the persecution of the prophets by Jezebel had somewhat abated, and therefore Elijah's labour had not remained without fruit. מי יאסר הם, who shall open the battle? אסר answers to the German anfdeln (to string, unite; Eng. join battle - Tr.); cf. 2Chron 13:3.
3Kings 20:15-16
Ahab then mustered his fighting men: there were 232 servants of the provincial governors; and the rest of the people, all the children of Israel, i.e., the whole of the Israelitish fighting men that were in Samaria (החיל, 3Kings 20:19), amounted to 7000 men. And at noon, when Benhadad and his thirty-two auxiliary kings were intoxicated at a carousal in the booths (שׁכּור שׁתה as in 3Kings 16:9), he ordered his men to advance, with the servants of the provincial governors taking the lead. The 7000 men are not to be regarded as the 7000 mentioned in 3Kings 19:18, who had not bowed their knee before Baal, as Rashi supposes, although the sameness in the numbers is apparently not accidental; but in both cases the number of the covenant people existing in Israel is indicated, though in 3Kings 19:18 and 7000 constitute the ἐκλογή of the true Israel, whereas in the verse before us they are merely the fighting men whom the Lord had left to Ahab for the defence of his kingdom.
3Kings 20:17-18
When Benhadad was informed of the advance of these fighting men, in his drunken arrogance he ordered them to be taken alive, whether they came with peaceable or hostile intent.
3Kings 20:19-21
But they - the servants of the governors at the head, and the rest of the army behind - smote every one his man, so that the Aramaeans fled, and Benhadad, pursued by the Israelites, escaped on a horse with some of the cavalry. וּפּרשׁים is in apposition to בּן־הדד, "he escaped, and horsemen," sc. escaped with him, i.e., some of the horsemen of his retinue, whilst the king of Israel, going out of the city, smote horses and chariots of the enemy, who were not prepared for this sally of the besieged, and completely defeated them.
3Kings 20:22
After this victory the prophet came to Ahab again, warning him to be upon his guard, for at the turn of the year, i.e., the next spring (see at 2Kings 11:1), the Syrian king would make war upon him once more.
Geneva 1599
And Benhadad the king of Syria gathered all his host together: and [there were] thirty and two (a) kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it.
(a) That is, governors and rulers of provinces.
John Gill
INTRODUCTION TO 1 KINGS 20
This chapter relates the siege of Samaria by the king of Syria, and his insolent demand of Ahab's wives, children, and riches, 3Kings 20:1, the sally made out upon him, at the direction of the prophet, and the route made of the Syrian army, 3Kings 20:13, the return of the Syrian army the next year, when there was a pitched battle between them and Israel, in which the former were entirely defeated, 3Kings 20:22, the peace Ahab made with the king of Syria, 3Kings 20:31, and the reproof one of the sons of the prophets gave him for it, which made him very uneasy, 3Kings 20:35.
John Wesley
Gathered his host - To war against Israel: wherein his design was to enlarge the conquest which his father had made, but God's design was to punish Israel for their apostacy and idolatry.
Robert Jamieson, A. R. Fausset and David Brown
BEN-HADAD BESIEGES SAMARIA. (3Kings 20:1-12)
Ben-hadad the king of Syria--This monarch was the son of that Ben-hadad who, in the reign of Baasha, made a raid on the northern towns of Galilee (3Kings 15:20). The thirty-two kings that were confederate with him were probably tributary princes. The ancient kings of Syria and Phœnicia ruled only over a single city, and were independent of each other, except when one great city, as Damascus, acquired the ascendency, and even then they were allied only in time of war. The Syrian army encamped at the gates and besieged the town of Samaria.
20:120:1: Եւ որդի Ադերայ՝ արքայ Ասորւոց ժողովեա՛ց զամենայն զօրս իւր, եւ ե՛լ եւ նստաւ զՍամարեաւ, եւ երեսուն եւ երկու թագաւորք ընդ նմա, եւ ամենայն երիվարք եւ կառք ելին եւ նստան զՍամարեաւ, եւ տա՛յին պատերազմ ընդ նմա։
1 Ադերի որդին՝ ասորիների արքան հաւաքեց իր ամբողջ զօրքը եւ բոլոր երիվարներով ու մարտակառքերով ելաւ ու պաշարեց Սամարիան: Պատերազմի ժամանակ նրան դաշնակցել էին երեսուներկու թագաւորներ:
20 Ասորիներուն Բենադադ թագաւորը իր բոլոր զօրքերը հաւաքեց։ Իրեն հետ երեսունըերկու թագաւոր կար։ Ձիերով ու կառքերով ելաւ Սամարիան պաշարեց եւ անոր հետ պատերազմ ըրաւ։
Եւ [440]որդի Ադերայ`` արքայ Ասորւոց ժողովեաց զամենայն զօրս իւր, եւ [441]ել եւ նստաւ զՍամարեաւ, եւ`` երեսուն եւ երկու թագաւորք ընդ նմա, եւ [442]ամենայն երիվարք եւ կառք. [443]ելին եւ նստան զՍամարեաւ, եւ տային`` պատերազմ ընդ նմա:

20:1: Եւ որդի Ադերայ՝ արքայ Ասորւոց ժողովեա՛ց զամենայն զօրս իւր, եւ ե՛լ եւ նստաւ զՍամարեաւ, եւ երեսուն եւ երկու թագաւորք ընդ նմա, եւ ամենայն երիվարք եւ կառք ելին եւ նստան զՍամարեաւ, եւ տա՛յին պատերազմ ընդ նմա։
1 Ադերի որդին՝ ասորիների արքան հաւաքեց իր ամբողջ զօրքը եւ բոլոր երիվարներով ու մարտակառքերով ելաւ ու պաշարեց Սամարիան: Պատերազմի ժամանակ նրան դաշնակցել էին երեսուներկու թագաւորներ:
20 Ասորիներուն Բենադադ թագաւորը իր բոլոր զօրքերը հաւաքեց։ Իրեն հետ երեսունըերկու թագաւոր կար։ Ձիերով ու կառքերով ելաւ Սամարիան պաշարեց եւ անոր հետ պատերազմ ըրաւ։
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20:120:1 Венадад, царь Сирийский, собрал все свое войско, и с ним были тридцать два царя, и кони и колесницы, и пошел, осадил Самарию и воевал против нее.
20:1 καὶ και and; even ἀμπελὼν αμπελων vineyard εἷς εις.1 one; unit ἦν ειμι be τῷ ο the Ναβουθαι ναβουθαι the Ιεζραηλίτῃ ιεζραηλιτης from; by τῷ ο the ἅλῳ αλων threshing floor Αχααβ αχααβ monarch; king Σαμαρείας σαμαρεια Samareia; Samaria
20:1 וּ û וְ and בֶן־הֲדַ֣ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָ֗ם ʔᵃrˈām אֲרָם Aram קָבַץ֙ qāvˌaṣ קבץ collect אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חֵילֹ֔ו ḥêlˈô חַיִל power וּ û וְ and שְׁלֹשִׁ֨ים šᵊlōšˌîm שָׁלֹשׁ three וּ û וְ and שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two מֶ֛לֶךְ mˈeleḵ מֶלֶךְ king אִתֹּ֖ו ʔittˌô אֵת together with וְ wᵊ וְ and ס֣וּס sˈûs סוּס horse וָ wā וְ and רָ֑כֶב rˈāḵev רֶכֶב chariot וַ wa וְ and יַּ֗עַל yyˈaʕal עלה ascend וַ wa וְ and יָּ֨צַר֙ yyˈāṣar צור bind עַל־ ʕal- עַל upon שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and יִּלָּ֖חֶם yyillˌāḥem לחם fight בָּֽהּ׃ bˈāh בְּ in
20:1. porro Benadad rex Syriae congregavit omnem exercitum suum et triginta et duos reges secum et equos et currus et ascendens pugnabat contra Samariam et obsidebat eamAnd Benadad, king of Syria, gathered together all his host, and there were two and thirty kings with him, and horses, and chariots: and going up, he fought against Samaria, and besieged it.
1. And Ben-hadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses and chariots: and he went up and besieged Samaria, and fought against it.
20:1. Then Benhadad, the king of Syria, gathered together his entire army. And there were thirty-two kings with him, with horses and chariots. And ascending, he fought against Samaria, and he besieged it.
20:1. And Benhadad the king of Syria gathered all his host together: and [there were] thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it.
And Ben- hadad the king of Syria gathered all his host together: and [there were] thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it:

20:1 Венадад, царь Сирийский, собрал все свое войско, и с ним были тридцать два царя, и кони и колесницы, и пошел, осадил Самарию и воевал против нее.
20:1
καὶ και and; even
ἀμπελὼν αμπελων vineyard
εἷς εις.1 one; unit
ἦν ειμι be
τῷ ο the
Ναβουθαι ναβουθαι the
Ιεζραηλίτῃ ιεζραηλιτης from; by
τῷ ο the
ἅλῳ αλων threshing floor
Αχααβ αχααβ monarch; king
Σαμαρείας σαμαρεια Samareia; Samaria
20:1
וּ û וְ and
בֶן־הֲדַ֣ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָ֗ם ʔᵃrˈām אֲרָם Aram
קָבַץ֙ qāvˌaṣ קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חֵילֹ֔ו ḥêlˈô חַיִל power
וּ û וְ and
שְׁלֹשִׁ֨ים šᵊlōšˌîm שָׁלֹשׁ three
וּ û וְ and
שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two
מֶ֛לֶךְ mˈeleḵ מֶלֶךְ king
אִתֹּ֖ו ʔittˌô אֵת together with
וְ wᵊ וְ and
ס֣וּס sˈûs סוּס horse
וָ וְ and
רָ֑כֶב rˈāḵev רֶכֶב chariot
וַ wa וְ and
יַּ֗עַל yyˈaʕal עלה ascend
וַ wa וְ and
יָּ֨צַר֙ yyˈāṣar צור bind
עַל־ ʕal- עַל upon
שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
וַ wa וְ and
יִּלָּ֖חֶם yyillˌāḥem לחם fight
בָּֽהּ׃ bˈāh בְּ in
20:1. porro Benadad rex Syriae congregavit omnem exercitum suum et triginta et duos reges secum et equos et currus et ascendens pugnabat contra Samariam et obsidebat eam
And Benadad, king of Syria, gathered together all his host, and there were two and thirty kings with him, and horses, and chariots: and going up, he fought against Samaria, and besieged it.
20:1. Then Benhadad, the king of Syria, gathered together his entire army. And there were thirty-two kings with him, with horses and chariots. And ascending, he fought against Samaria, and he besieged it.
20:1. And Benhadad the king of Syria gathered all his host together: and [there were] thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9: Война с сирийцами, повествование о которой прерывает библейский рассказ о пророке Илии (гл. XVII-XIX) до следующей главы (XXI), по самому характеру этого предмета, относящегося к политической жизни Израиля, а не к религиозно-нравственной, как история пророка Илии, естественно относится к событиям, описанным в другом историческом источнике, а не там, из которого почерпнуто повествование о пророке Илии (гл. XVII-XIX, XXI). Естественно, поэтому, что главным действующим лицом в XX гл. является царь Ахав и обрисован он здесь значительно более привлекательными чертами: как политик и вождь народа, и нечестивый царь мог иметь ценные гражданские, природные качества и добродетели: готовность к самопожертвованию ради государственного блага (7: ст.) , умение прислушиваться к здравому голосу народа (ст. 7-8), мужество (ст. 14), великодушие к побежденным врагам (ст. 31-34). Как по содержанию, так и по характеру повествования гл. XX тесно примыкает к гл. XXII, почему LXX и помещают данную главу после истории Навуфея гл. XXI (по LXX: XX). Но в хронологической последовательности истории сирийской войны (гл. XX), надо думать, предшествовала истории Навуфея (гл. XXI), в которой содержится грозное предречение конца дома Ахава (ст. 20: сл.) , более подходящее к концу его царствования. Венадад (ст. 1: сл.) , современник Ахава, обыкновенно называется Венададом II-м и считается сыном и преемником сирийского царя этого имени - современника царей Асы иудейского и Ваасы израильского (XV:18: сл.) . По ст. 34: данной главы, отец Венадада, современного Ахаву, воевал с Амврием, отцом Ахава, и взял у него несколько городов. Возможно, что с тех пор Израильское царство стояло в вассальных отношениях к сирийскому царю (как и 32: Царя, сопутствовавших Венададу, ст. 1) как это, по-видимому, предполагается в требовании Венадада ст. 3: и подтверждается известием ассирийских документов (у Schrader'a и Winkler'a) об участии Ахаза (т. е. по обязанностям вассала) в войсках сирийского царя Bir-idri в сражении его с Салманассаром Ассирийским при г. Каркаре в 854: г. Попытка со стороны Ахава разорвать эти вассальные отношения к сирийскому царю и могла вызвать настоящий поход Венадада. И. Флавий (Древн. VIII, 14, 1) так восполняет библейское сообщение об этом (ст. 1): "не будучи по боевым силам равным своему противнику, Ахав не решился вступить с ним в битву, но велел всему населению своей страны искать убежища в наиболее укрепленных городах, а сам засел в Самарии, которая была сильно укреплена прочнейшими стенами и вообще казалась почти недоступной". Неподготовленностью Ахава к войне - в Самарии было лишь 7000: войска (ст. 15) - объясняется растерянность и малодушие Ахава, вообще довольно мужественного, - особенно после повторения требований Венадада в усиленном виде (ст. 5-6). Но укрепленный советами "старейшин земли" (ст. 7: - не старейшин города только, XXI:8, 11), Ахав имеет мужество ответить Венададу на его все возраставшие требования отказом: готовый жертвовать своим личным достоянием, он отказывается выдать принадлежащее его подданным (ст. 9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ben-hadad's Insolent Demand. B. C. 900.

1 And Benhadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. 2 And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Benhadad, 3 Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine. 4 And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine, and all that I have. 5 And the messengers came again, and said, Thus speaketh Benhadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children; 6 Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is pleasant in thine eyes, they shall put it in their hand, and take it away. 7 Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this man seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not. 8 And all the elders and all the people said unto him, Hearken not unto him, nor consent. 9 Wherefore he said unto the messengers of Benhadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again. 10 And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me. 11 And the king of Israel answered and said, Tell him, Let not him that girdeth on his harness boast himself as he that putteth it off.
Here is, I. The threatening descent which Ben-hadad made upon Ahab's kingdom, and the siege he laid to Samaria, his royal city, v. 1. What the ground of the quarrel was we are not told; covetousness and ambition were the principle, which would never want some pretence or other. David in his time had quite subdued the Syrians and made them tributaries to Israel, but Israel's apostasy from God makes them formidable again. Asa had tempted the Syrians to invade Israel once (ch. xv. 18-20), and now they did it of their own accord. It is dangerous bringing a foreign force into the country: posterity may pay dearly for it. Ben-hadad had with him thirty-two kings, who were either tributaries to him, and bound in duty to attend him, or confederates with him, and bound in interest to assist him. How little did the title of king look when all these poor petty governors pretended to it!
II. The treaty between these two kings. Surely Israel's defence had departed from them, or else the Syrians could not have marched so readily, and with so little opposition, to Samaria, the head and heart of the country, a city lately built, and therefore, we may suppose, not well fortified, but likely to fall quickly into the hands of the invaders; both sides are aware of this, and therefore,
1. Ben-hadad's proud spirit sends Ahab a very insolent demand, v. 2, 3. A parley is sounded, and a trumpeter (we may suppose) is sent into the city, to let Ahab know that he will raise the siege upon condition that Ahab become his vassal (Nay, his villain), and not only pay him a tribute out of what he has, but make over his title to Ben-hadad, and hold all at his will, even his wives and children, the godliest of them. The manner of expression is designed to gall them; "All shall be mine, without exception."
2. Ahab's poor spirit sends Ben-hadad a very disgraceful submission. It is general indeed (he cannot mention particulars in his surrender with so much pleasure as Ben-hadad did in his demand), but it is effectual: I am thine, and all that I have, v. 4. See the effect of sin. (1.) If he had not by sin provoked God to depart from him, Ben-hadad could not have made such a demand. Sin brings men into such straits, by putting them out of divine protection. If God may not rule us, our enemies shall. A rebel to God is a slave to all besides. Ahab had prepared his silver and gold for Baal, Hos. ii. 8. Justly therefore is it taken from him; such an alienating amounts to a forfeiture. (2.) If he had not by sin wronged his own conscience, and set that against him, he could not have made such a mean surrender. Guilt dispirits men, and makes them cowards. He knew Baal could not help, and had no reason to think that God would, and therefore was content to buy his life upon any terms. Skin for skin, and all that is dear to him, he will give for it; he will rather live a beggar than not die a prince.
3. Ben-hadad's proud spirit rises upon his submission, and becomes yet more insolent and imperious, v. 5, 6. Ahab had laid his all at his feet, at his mercy, expecting that one king would use another generously, that this acknowledgment of Ben-hadad's sovereignty would content him, the honour was sufficient for the present, and he might hereafter make use of it if he saw cause (Satis est prostrasse leoni--It suffices the lion to have laid his victim prostrate); but this will not serve. (1.) Ben-hadad is as covetous as he is proud, and cannot go away unless he have the possession as well as the dominion. He thinks it not enough to call it his, unless he have it in his hands. He will not so much as lend Ahab the use of his own goods above a day longer. (2.) He is as spiteful as he is haughty. Had he come himself to select what he had a mind for, it would have shown some respect to a crowned head; but he will send his servants to insult the prince, and hector over him, to rifle the palace, and strip it of all its ornaments; nay, to give Ahab the more vexation, they shall be ordered, not only to take what they please, but, if they can learn which are the persons or things that Ahab is in a particular manner fond of, to take those: Whatsoever is pleasant in thy eyes they shall take away. We are often crossed in that which we most dote upon; and that proves least safe which is most dear. (3.) He is as unreasonable as he is unjust, and will construe the surrender Ahab made for himself as made for all his subjects too, and will have them also to lie at his mercy: "They shall search, not only thy house, but the houses of thy servants too, and plunder them at discretion." Blessed be God for peace and property, and that what we have we can call our own.
4. Ahab's poor spirit begins to rise too, upon this growing insolence; and, if it becomes not bold, yet it becomes desperate, and he will rather hazard his life than give up all thus. (1.) How he takes advice of his privy-council, who encourage him to stand it out. He speaks but poorly (v. 7), appeals to them whether Ben-hadad be not an unreasonable enemy, and do not seek mischief. What else could he expect from one who, without any provocation given him, had invaded his country and besieged his capital city? He owns to them how he had truckled to him before, and will have them advise him what he should do in this strait; and they speak bravely (Hearken not to him, nor consent, v. 8), promising no doubt to stand by him in the refusal. (2.) Yet he expresses himself very modestly in his denial, v. 9. He owns Ben-hadad's dominion over him: "Tell my lord the king I have no design to affront him, nor to receded from the surrender I have already made; what I offered at first I will stand to, but this thing I may not do; I must not give what is none of my own." It was a mortification to Ben-hadad that even such an abject spirit as Ahab's durst deny him; yet it should seem, by his manner of expressing himself, that he durst not have done it if his people had not animated him.
5. Ben-hadad proudly swears the ruin of Samaria. The threatening waves of his wrath, meeting with this check, rage and foam, and make a noise. In his fury, he imprecates the impotent revenge of his gods, if the dust of Samaria serve for handfuls for his army (v. 10), so numerous, so resolute, an army will be bring into the field against Samaria, and so confident is he of their success; it will be done as easily as the taking up of a handful of dust; all shall be carried away, even the ground on which the city stands. Thus confident is his pride, thus cruel is his malice; this prepares him to be ruined, though such a prince and such a people are unworthy of the satisfaction of seeing him ruined.
6. Ahab sends him a decent rebuke to his assurance, dares not defy his menaces, only reminds him of the uncertain turns of war (v. 11): "Let not him that begins a war, and is girding on his sword, his armour, his harness, boast of victory, or think himself sure of it, as if he had put it off, and had come home a conqueror." This was one of the wisest words that ever Ahab spoke, and is a good item or momento to us all; it is folly to boast beforehand of any day, since we know not what it may bring forth (Prov. xxvii. 1), but especially to boast of a day of battle, which may prove as much against us as we promise ourselves it will be for us. It is impolitic to despise an enemy, and to be too sure of victory is the way to be beaten. Apply it to our spiritual conflicts. Peter fell by his confidence. While we are here we are but girding on the harness, and therefore must never boast as though we had put it off. Happy is the man that feareth always, and is never off his watch.
Adam Clarke: Commentary on the Bible - 1831
20:1: Ben-hadad - Several MSS., and some early printed editions, have Ben-hadar, or the son of Hadar, as the Septuagint. He is supposed to be the same whom Asa stirred up against the king of Israel, Kg1 15:18; or, as others, his son or grandson.
Thirty and two kings - Tributary chieftains of Syria and the adjacent countries. In former times every town and city had its independent chieftain. Both the Septuagint and Josephus place this war after the history of Naboth.
3 Kings (1 Kings) 20:4
Albert Barnes: Notes on the Bible - 1834
20:1: Ben-hadad, the king of Syria - Probably the son of the Ben-hadad who assisted Asa against Baasha (Kg1 15:18 note).
Thirty and two kings with him - Not allies, but feudatories Kg1 20:24. Damascus had in the reign of this Ben-hadad become the center of an important monarchy, which may not improbably have extended from the Euphrates to the northern border of Israel. The Assyrian inscriptions show that this country was about the period in question parcelled out into a multitude of petty kingdoms, the chief tribes who possessed it being the Hittites, the Hamathites, and the Syrians of Damascus.
Horses and chariots - The Assyrian inscriptions show us how very important an arm of the service the chariot force was reckoned by the Syrians. A king, who has been identified with this Ben-hadad, brought into the field against Assyria nearly four thousand chariots.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: am 3103, bc 901
Benhadad: Kg1 15:18, Kg1 15:20; Kg2 8:7-10; Ch2 16:2-4; Jer 49:27; Amo 1:4
Thirty and two: Kg1 20:16, Kg1 20:24; Gen 14:1-5; Jdg 1:7; Ezr 7:12; Isa 10:8; Eze 26:7; Dan 2:37
and horses: Exo 14:7; Deu 20:1; Jdg 4:3; Sa1 13:5; Isa 37:24
besieged: Lev 26:25; Deu 28:52; Kg2 6:24-29, Kg2 17:5, Kg2 17:6
John Gill
And Benhadad the king of Syria gathered all his host together,.... This was Benhadad the second, the son of that Benhadad, to whom Asa sent to help him against Baasha, 3Kings 15:18.
and there were thirty and two kings with him; these were heads of families, so called, and at most governors of cities under Benhadad; petty princes, such as were in the land of Canaan in Joshua's time:
and horses and chariots; how many is not said:
and he went up and besieged Samaria, and warred against it; he went up with such an intent, but had not as yet done it in form; what moved him to it cannot be said precisely, whether an ambitious view of enlarging his dominions, or because the king of Israel paid not the tribute his father had imposed upon him, see 3Kings 20:34, however, so it was, through the providence of God, as a scourge to Ahab for his impiety.
20:220:2: Եւ առաքեաց հրեշտակս առ Աքաաբ արքայ Իսրայէլի ՚ի քաղաքն,
2 Նա սուրհանդակներ ուղարկելով քաղաք, Իսրայէլի արքայ Աքաաբի մօտ՝
2 Իսրայէլի Աքաաբ թագաւորին դեսպաններ ղրկեց
Եւ առաքեաց հրեշտակս առ Աքաաբ արքայ Իսրայելի ի քաղաքն:

20:2: Եւ առաքեաց հրեշտակս առ Աքաաբ արքայ Իսրայէլի ՚ի քաղաքն,
2 Նա սուրհանդակներ ուղարկելով քաղաք, Իսրայէլի արքայ Աքաաբի մօտ՝
2 Իսրայէլի Աքաաբ թագաւորին դեսպաններ ղրկեց
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20:220:2 И послал послов к Ахаву, царю Израильскому, в город,
20:2 καὶ και and; even ἐλάλησεν λαλεω talk; speak Αχααβ αχααβ to; toward Ναβουθαι ναβουθαι tell; declare δός διδωμι give; deposit μοι μοι me τὸν ο the ἀμπελῶνά αμπελων vineyard σου σου of you; your καὶ και and; even ἔσται ειμι be μοι μοι me εἰς εις into; for κῆπον κηπος garden λαχάνων λαχανον vegetable ὅτι οτι since; that ἐγγίων εγγιζω get close; near οὗτος ουτος this; he τῷ ο the οἴκῳ οικος home; household μου μου of me; mine καὶ και and; even δώσω διδωμι give; deposit σοι σοι you ἀμπελῶνα αμπελων vineyard ἄλλον αλλος another; else ἀγαθὸν αγαθος good ὑπὲρ υπερ over; for αὐτόν αυτος he; him εἰ ει if; whether δὲ δε though; while ἀρέσκει αρεσκω accommodate; please ἐνώπιόν ενωπιος in the face; facing σου σου of you; your δώσω διδωμι give; deposit σοι σοι you ἀργύριον αργυριον silver piece; money ἀντάλλαγμα ανταλλαγμα in exchange τοῦ ο the ἀμπελῶνός αμπελων vineyard σου σου of you; your τούτου ουτος this; he καὶ και and; even ἔσται ειμι be μοι μοι me εἰς εις into; for κῆπον κηπος garden λαχάνων λαχανον vegetable
20:2 וַ wa וְ and יִּשְׁלַ֧ח yyišlˈaḥ שׁלח send מַלְאָכִ֛ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to אַחְאָ֥ב ʔaḥʔˌāv אַחְאָב Ahab מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel הָ hā הַ the עִֽירָה׃ ʕˈîrā עִיר town
20:2. mittensque nuntios ad Ahab regem Israhel in civitatemAnd sending messengers to Achab, king of Israel, into the city,
2. And he sent messengers to Ahab king of Israel, into the city, and said unto him, Thus saith Ben-hadad,
20:2. And sending messengers into the city, to Ahab, the king of Israel,
20:2. And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Benhadad,
And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Ben- hadad:

20:2 И послал послов к Ахаву, царю Израильскому, в город,
20:2
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Αχααβ αχααβ to; toward
Ναβουθαι ναβουθαι tell; declare
δός διδωμι give; deposit
μοι μοι me
τὸν ο the
ἀμπελῶνά αμπελων vineyard
σου σου of you; your
καὶ και and; even
ἔσται ειμι be
μοι μοι me
εἰς εις into; for
κῆπον κηπος garden
λαχάνων λαχανον vegetable
ὅτι οτι since; that
ἐγγίων εγγιζω get close; near
οὗτος ουτος this; he
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you
ἀμπελῶνα αμπελων vineyard
ἄλλον αλλος another; else
ἀγαθὸν αγαθος good
ὑπὲρ υπερ over; for
αὐτόν αυτος he; him
εἰ ει if; whether
δὲ δε though; while
ἀρέσκει αρεσκω accommodate; please
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
δώσω διδωμι give; deposit
σοι σοι you
ἀργύριον αργυριον silver piece; money
ἀντάλλαγμα ανταλλαγμα in exchange
τοῦ ο the
ἀμπελῶνός αμπελων vineyard
σου σου of you; your
τούτου ουτος this; he
καὶ και and; even
ἔσται ειμι be
μοι μοι me
εἰς εις into; for
κῆπον κηπος garden
λαχάνων λαχανον vegetable
20:2
וַ wa וְ and
יִּשְׁלַ֧ח yyišlˈaḥ שׁלח send
מַלְאָכִ֛ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
אַחְאָ֥ב ʔaḥʔˌāv אַחְאָב Ahab
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
הָ הַ the
עִֽירָה׃ ʕˈîrā עִיר town
20:2. mittensque nuntios ad Ahab regem Israhel in civitatem
And sending messengers to Achab, king of Israel, into the city,
20:2. And sending messengers into the city, to Ahab, the king of Israel,
20:2. And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Benhadad,
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jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:2: It may be supposed that a considerable time had passed in the siege, that the city had been reduced to an extremity, and that ambassadors had been sent by Ahab to ask terms of peace short of absolute surrender, before Ben-hadad would make such a demand. He would expect and intend his demand to be rejected, and this would have left him free to plunder the town, which was evidently what he desired and purposed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: Kg2 19:9; isa 36:2-22, Isa 37:9, Isa 37:10
John Gill
And he sent messengers to Ahab king of Israel, into the city,.... Who there remained, and attempted not to go forth and meet him, and stop his progress, though he must have passed great part of his dominions to come to Samaria:
and said unto him, thus saith Benhadad; by them, his messengers, as follows.
Robert Jamieson, A. R. Fausset and David Brown
Thus said Ben-hadad, Thy silver and thy gold is mine--To this message sent him during the siege, Ahab returned a tame and submissive answer, probably thinking it meant no more than an exaction of tribute. But the demand was repeated with greater insolence; and yet, from the abject character of Ahab, there is reason to believe he would have yielded to this arrogant claim also, had not the voice of his subjects been raised against it. Ben-hadad's object in these and other boastful menaces was to intimidate Ahab. But the weak sovereign began to show a little more spirit, as appears in his abandoning "my lord the king" for the single "tell him," and giving him a dry but sarcastic hint to glory no more till the victory is won. Kindling into a rage at the cool defiance, Ben-hadad gave orders for the immediate sack of the city.
20:320:3: եւ ասէ ցնա. Ա՛յսպէս ասէ որդի Ադերայ. Արծաթ քո եւ ոսկի քո ի՛մ է. եւ կանայք քո եւ որդիք քո գեղեցիկք՝ ի՛մ են։
3 ասաց նրան. «Այսպէս է ասում Ադերի որդին. “Քո արծաթն ու ոսկին իմն են, քո կանայք ու գեղեցիկ որդիները իմն են”»:
3 Եւ անոր ըսաւ. «Բենադադ այսպէս կ’ըսէ. ‘Քու արծաթդ ու ոսկիդ իմս է ու քու կիներդ ու գեղեցիկ որդիներդ իմս են’»։
եւ ասէ ցնա. Այսպէս ասէ [444]որդի Ադերայ``. Արծաթ քո եւ ոսկի քո իմ է, եւ կանայք քո եւ որդիք քո գեղեցիկք իմ են:

20:3: եւ ասէ ցնա. Ա՛յսպէս ասէ որդի Ադերայ. Արծաթ քո եւ ոսկի քո ի՛մ է. եւ կանայք քո եւ որդիք քո գեղեցիկք՝ ի՛մ են։
3 ասաց նրան. «Այսպէս է ասում Ադերի որդին. “Քո արծաթն ու ոսկին իմն են, քո կանայք ու գեղեցիկ որդիները իմն են”»:
3 Եւ անոր ըսաւ. «Բենադադ այսպէս կ’ըսէ. ‘Քու արծաթդ ու ոսկիդ իմս է ու քու կիներդ ու գեղեցիկ որդիներդ իմս են’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:320:3 и сказал ему: так говорит Венадад: серебро твое и золото твое~--- мои, и жены твои и лучшие сыновья твои~--- мои.
20:3 καὶ και and; even εἶπεν επω say; speak Ναβουθαι ναβουθαι to; toward Αχααβ αχααβ not μοι μοι me γένοιτο γινομαι happen; become παρὰ παρα from; by θεοῦ θεος God μου μου of me; mine δοῦναι διδωμι give; deposit κληρονομίαν κληρονομια inheritance πατέρων πατηρ father μου μου of me; mine σοί σοι you
20:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say בֶּן־הֲדַ֔ד ben-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad כַּסְפְּךָ֥ kaspᵊḵˌā כֶּסֶף silver וּֽ ˈû וְ and זְהָבְךָ֖ zᵊhāvᵊḵˌā זָהָב gold לִֽי־ lˈî- לְ to ה֑וּא hˈû הוּא he וְ wᵊ וְ and נָשֶׁ֧יךָ nāšˈeʸḵā אִשָּׁה woman וּ û וְ and בָנֶ֛יךָ vānˈeʸḵā בֵּן son הַ ha הַ the טֹּובִ֖ים ṭṭôvˌîm טֹוב good לִי־ lî- לְ to הֵֽם׃ hˈēm הֵם they
20:3. ait haec dicit Benadad argentum tuum et aurum tuum meum est et uxores tuae et filii tui optimi mei suntHe said: Thus saith Benadad: Thy silver and thy gold is mine: and thy wives and thy goodliest children are mine.
3. Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine.
20:3. he said: “Thus says Benhadad: Your silver and your gold is mine. And your wives and your best sons are mine.”
20:3. Thy silver and thy gold [is] mine; thy wives also and thy children, [even] the goodliest, [are] mine.
Thy silver and thy gold [is] mine; thy wives also and thy children, [even] the goodliest, [are] mine:

20:3 и сказал ему: так говорит Венадад: серебро твое и золото твое~--- мои, и жены твои и лучшие сыновья твои~--- мои.
20:3
καὶ και and; even
εἶπεν επω say; speak
Ναβουθαι ναβουθαι to; toward
Αχααβ αχααβ not
μοι μοι me
γένοιτο γινομαι happen; become
παρὰ παρα from; by
θεοῦ θεος God
μου μου of me; mine
δοῦναι διδωμι give; deposit
κληρονομίαν κληρονομια inheritance
πατέρων πατηρ father
μου μου of me; mine
σοί σοι you
20:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
בֶּן־הֲדַ֔ד ben-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
כַּסְפְּךָ֥ kaspᵊḵˌā כֶּסֶף silver
וּֽ ˈû וְ and
זְהָבְךָ֖ zᵊhāvᵊḵˌā זָהָב gold
לִֽי־ lˈî- לְ to
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
נָשֶׁ֧יךָ nāšˈeʸḵā אִשָּׁה woman
וּ û וְ and
בָנֶ֛יךָ vānˈeʸḵā בֵּן son
הַ ha הַ the
טֹּובִ֖ים ṭṭôvˌîm טֹוב good
לִי־ lî- לְ to
הֵֽם׃ hˈēm הֵם they
20:3. ait haec dicit Benadad argentum tuum et aurum tuum meum est et uxores tuae et filii tui optimi mei sunt
He said: Thus saith Benadad: Thy silver and thy gold is mine: and thy wives and thy goodliest children are mine.
20:3. he said: “Thus says Benhadad: Your silver and your gold is mine. And your wives and your best sons are mine.”
20:3. Thy silver and thy gold [is] mine; thy wives also and thy children, [even] the goodliest, [are] mine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: Exo 15:9; Isa 10:13, Isa 10:14
John Gill
Thy silver and thy gold is mine,.... Not of right, but reckoning it as good as in his hands, Ahab not being able to resist him:
and thy wives also; for it seems he had more than Jezebel:
and thy children; which were many, for he had no less than seventy sons, 4Kings 10:1,
even the goodliest are mine: some aggravate this, as if his view was to commit the unnatural sin with his male children, when in his possession.
John Wesley
Thy silver, &c. - I challenge them as my own, and expect to have them forthwith delivered, if thou expect peace with me.
20:420:4: Պատասխանի ետ արքայն Իսրայէլի եւ ասէ. Որպէս խօսեցար տէ՛ր իմ արքայ, քո՛ եմ ես եւ ամենայն ինչ իմ[3700]։ [3700] Այլք. Եւ ամենայն ինչ իմ։
4 Իսրայէլի արքան պատասխան տալով՝ ասաց. «Քո ասածի պէս, տէ՛ր իմ արքայ, քոնն եմ ես, եւ քոնն է իմ ամէն ինչը»:
4 Եւ Իսրայէլի թագաւորը պատասխան տուաւ ու ըսաւ. «Ո՛վ տէր իմ թագաւոր, քու ըսածիդ պէս ես ալ քուկդ եմ ու իմ ամէն ունեցածս ալ»։
Պատասխանի ետ արքայն Իսրայելի եւ ասէ. Որպէս խօսեցար, տէր իմ արքայ, քո եմ ես եւ ամենայն ինչ իմ:

20:4: Պատասխանի ետ արքայն Իսրայէլի եւ ասէ. Որպէս խօսեցար տէ՛ր իմ արքայ, քո՛ եմ ես եւ ամենայն ինչ իմ[3700]։
[3700] Այլք. Եւ ամենայն ինչ իմ։
4 Իսրայէլի արքան պատասխան տալով՝ ասաց. «Քո ասածի պէս, տէ՛ր իմ արքայ, քոնն եմ ես, եւ քոնն է իմ ամէն ինչը»:
4 Եւ Իսրայէլի թագաւորը պատասխան տուաւ ու ըսաւ. «Ո՛վ տէր իմ թագաւոր, քու ըսածիդ պէս ես ալ քուկդ եմ ու իմ ամէն ունեցածս ալ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:420:4 И отвечал царь Израильский и сказал: да будет по слову твоему, господин мой царь: я и все мое~--- твое.
20:4 καὶ και and; even ἐγένετο γινομαι happen; become τὸ ο the πνεῦμα πνευμα spirit; wind Αχααβ αχααβ and; even ἐκοιμήθη κοιμαω doze; fall asleep ἐπὶ επι in; on τῆς ο the κλίνης κλινη bed αὐτοῦ αυτος he; him καὶ και and; even συνεκάλυψεν συγκαλυπτω conceal τὸ ο the πρώσωπον πρωσωπον he; him καὶ και and; even οὐκ ου not ἔφαγεν φαγω swallow; eat ἄρτον αρτος bread; loaves
20:4 וַ wa וְ and יַּ֤עַן yyˈaʕan ענה answer מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say כִּ ki כְּ as דְבָרְךָ֖ ḏᵊvārᵊḵˌā דָּבָר word אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king לְךָ֥ lᵊḵˌā לְ to אֲנִ֖י ʔᵃnˌî אֲנִי i וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לִֽי׃ lˈî לְ to
20:4. responditque rex Israhel iuxta verbum tuum domine mi rex tuus sum ego et omnia meaAnd the king of Israel answered: According to thy word, my lord, O king, I am thine, and all that I have.
4. And the king of Israel answered and said, It is according to thy saying, my lord, O king; I am thine, and all that I have.
20:4. And the king of Israel responded, “In agreement with your word, my lord the king, I am yours, with all that is mine.”
20:4. And the king of Israel answered and said, My lord, O king, according to thy saying, I [am] thine, and all that I have.
And the king of Israel answered and said, My lord, O king, according to thy saying, I [am] thine, and all that I have:

20:4 И отвечал царь Израильский и сказал: да будет по слову твоему, господин мой царь: я и все мое~--- твое.
20:4
καὶ και and; even
ἐγένετο γινομαι happen; become
τὸ ο the
πνεῦμα πνευμα spirit; wind
Αχααβ αχααβ and; even
ἐκοιμήθη κοιμαω doze; fall asleep
ἐπὶ επι in; on
τῆς ο the
κλίνης κλινη bed
αὐτοῦ αυτος he; him
καὶ και and; even
συνεκάλυψεν συγκαλυπτω conceal
τὸ ο the
πρώσωπον πρωσωπον he; him
καὶ και and; even
οὐκ ου not
ἔφαγεν φαγω swallow; eat
ἄρτον αρτος bread; loaves
20:4
וַ wa וְ and
יַּ֤עַן yyˈaʕan ענה answer
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
כִּ ki כְּ as
דְבָרְךָ֖ ḏᵊvārᵊḵˌā דָּבָר word
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
לְךָ֥ lᵊḵˌā לְ to
אֲנִ֖י ʔᵃnˌî אֲנִי i
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לִֽי׃ lˈî לְ to
20:4. responditque rex Israhel iuxta verbum tuum domine mi rex tuus sum ego et omnia mea
And the king of Israel answered: According to thy word, my lord, O king, I am thine, and all that I have.
20:4. And the king of Israel responded, “In agreement with your word, my lord the king, I am yours, with all that is mine.”
20:4. And the king of Israel answered and said, My lord, O king, according to thy saying, I [am] thine, and all that I have.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:4: I am thine, and all that I have - He probably hoped by this humiliation to soften this barbarous king, and perhaps to get better conditions.
3 Kings (1 Kings) 20:6
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: I am thine: Lev 26:36; Deu 28:48; Jdg 15:11-13; Sa1 13:6, Sa1 13:7; Kg2 18:14-16
Geneva 1599
And the king of Israel answered and said, My lord, O king, according to thy saying, (b) I [am] thine, and all that I have.
(b) I am content to obey and pay tribute.
John Gill
And the king of Israel answered and said, my lord, O king,.... So he said to Benhadad's messengers, representing him, as acknowledging his sovereignty over him:
according to thy saying, I am thine, and all that I have: which he understood of holding all that he had of him, by giving him homage, and paying him tribute; not that he was to deliver all his substance, and especially his wives and children, into his hands.
John Wesley
The king said - I do so far comply with thy demand, that I will own thee for my Lord, and myself for thy vassal, and will hold my wives, and children, and estate, as by thy favour, and with an acknowledgment.
20:520:5: Եւ դարձան հրեշտակքն՝ եւ ասեն. Ա՛յսպէս ասէ որդի Ադերայ. Ես յղեցի զի զարծաթ քո եւ զոսկի քո՝ եւ զկանայս քո եւ զորդիս քո ցի՛ս տացես[3701]. [3701] Յայլս պակասի. Եւ զկանայս քո եւ զորդիս քո ցիս տա՛՛. ուր ոմանք. յիս տացես։
5 Սուրհանդակները նորից եկան ու ասացին. «Այսպէս է ասում Ադերի որդին. “Ես լուր էի ուղարկել, որ քո արծաթն ու ոսկին, քո կանայք ու որդիներն ինձ տաս:
5 Դեսպանները նորէն եկան ու ըսին. «Բենադադ այսպէս կ’ըսէ. ‘Ես քեզի մարդ ղրկեցի ու ըսի որ քու արծաթդ, քու ոսկիդ, քու կիներդ ու քու որդիներդ ինծի տաս.
Եւ դարձան հրեշտակքն եւ ասեն. Այսպէս ասէ [445]որդի Ադերայ``. Ես յղեցի զի զարծաթ քո եւ զոսկի քո եւ զկանայս քո եւ զորդիս քո ցիս տացես:

20:5: Եւ դարձան հրեշտակքն՝ եւ ասեն. Ա՛յսպէս ասէ որդի Ադերայ. Ես յղեցի զի զարծաթ քո եւ զոսկի քո՝ եւ զկանայս քո եւ զորդիս քո ցի՛ս տացես[3701].
[3701] Յայլս պակասի. Եւ զկանայս քո եւ զորդիս քո ցիս տա՛՛. ուր ոմանք. յիս տացես։
5 Սուրհանդակները նորից եկան ու ասացին. «Այսպէս է ասում Ադերի որդին. “Ես լուր էի ուղարկել, որ քո արծաթն ու ոսկին, քո կանայք ու որդիներն ինձ տաս:
5 Դեսպանները նորէն եկան ու ըսին. «Բենադադ այսպէս կ’ըսէ. ‘Ես քեզի մարդ ղրկեցի ու ըսի որ քու արծաթդ, քու ոսկիդ, քու կիներդ ու քու որդիներդ ինծի տաս.
zohrab-1805▾ eastern-1994▾ western am▾
20:520:5 И опять пришли послы и сказали: так говорит Венадад: я послал к тебе сказать: >;
20:5 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτόν αυτος he; him τί τις.1 who?; what? τὸ ο the πνεῦμά πνευμα spirit; wind σου σου of you; your τεταραγμένον τερασσω and; even οὐκ ου not εἶ ειμι be σὺ συ you ἐσθίων εσθιω eat; consume ἄρτον αρτος bread; loaves
20:5 וַ wa וְ and יָּשֻׁ֨בוּ֙ yyāšˈuvû שׁוב return הַ ha הַ the מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say כֹּֽה־ kˈō- כֹּה thus אָמַ֥ר ʔāmˌar אמר say בֶּן־הֲדַ֖ד ben-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כִּֽי־ kˈî- כִּי that שָׁלַ֤חְתִּי šālˈaḥtî שׁלח send אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כַּסְפְּךָ֧ kaspᵊḵˈā כֶּסֶף silver וּ û וְ and זְהָבְךָ֛ zᵊhāvᵊḵˈā זָהָב gold וְ wᵊ וְ and נָשֶׁ֧יךָ nāšˈeʸḵā אִשָּׁה woman וּ û וְ and בָנֶ֖יךָ vānˌeʸḵā בֵּן son לִ֥י lˌî לְ to תִתֵּֽן׃ ṯittˈēn נתן give
20:5. revertentesque nuntii dixerunt haec dicit Benadad qui misit nos ad te argentum tuum et aurum tuum et uxores tuas et filios tuos dabis mihiAnd the messengers came again, and said: Thus saith Benadad, who sent us unto thee: Thy silver and thy gold, and thy wives and thy children, thou shalt deliver up to me.
5. And the messengers came again, and said, Thus speaketh Ben-hadad, saying, I sent indeed unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children;
20:5. And the messengers, returning, said: “Thus says Benhadad, who sent us to you: Your silver and your gold, and your wives and your sons, you shall give to me.
20:5. And the messengers came again, and said, Thus speaketh Benhadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children;
And the messengers came again, and said, Thus speaketh Ben- hadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children:

20:5 И опять пришли послы и сказали: так говорит Венадад: я послал к тебе сказать: <<серебро твое, и золото твое, и жён твоих, и сыновей твоих отдай мне>>;
20:5
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
τί τις.1 who?; what?
τὸ ο the
πνεῦμά πνευμα spirit; wind
σου σου of you; your
τεταραγμένον τερασσω and; even
οὐκ ου not
εἶ ειμι be
σὺ συ you
ἐσθίων εσθιω eat; consume
ἄρτον αρτος bread; loaves
20:5
וַ wa וְ and
יָּשֻׁ֨בוּ֙ yyāšˈuvû שׁוב return
הַ ha הַ the
מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַ֥ר ʔāmˌar אמר say
בֶּן־הֲדַ֖ד ben-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כִּֽי־ kˈî- כִּי that
שָׁלַ֤חְתִּי šālˈaḥtî שׁלח send
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
כַּסְפְּךָ֧ kaspᵊḵˈā כֶּסֶף silver
וּ û וְ and
זְהָבְךָ֛ zᵊhāvᵊḵˈā זָהָב gold
וְ wᵊ וְ and
נָשֶׁ֧יךָ nāšˈeʸḵā אִשָּׁה woman
וּ û וְ and
בָנֶ֖יךָ vānˌeʸḵā בֵּן son
לִ֥י lˌî לְ to
תִתֵּֽן׃ ṯittˈēn נתן give
20:5. revertentesque nuntii dixerunt haec dicit Benadad qui misit nos ad te argentum tuum et aurum tuum et uxores tuas et filios tuos dabis mihi
And the messengers came again, and said: Thus saith Benadad, who sent us unto thee: Thy silver and thy gold, and thy wives and thy children, thou shalt deliver up to me.
20:5. And the messengers, returning, said: “Thus says Benhadad, who sent us to you: Your silver and your gold, and your wives and your sons, you shall give to me.
20:5. And the messengers came again, and said, Thus speaketh Benhadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
And the messengers came again,.... From Benhadad:
and said, thus speaketh Benhadad, saying, although I have sent unto thee, saying: at the first message:
thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children; into his possession, and not as Ahab understood it, that he should be his vassal, and pay a yearly tribute for his quiet enjoyment of them; yet even this he would not now abide by, growing still more haughty upon the mean submission of Ahab, as by what follows.
John Wesley
Saying, &c. - Although I did before demand not only the dominion of thy treasures, and wives, and children, as thou mayst seem to understand me, but also the actual portion of them; wherewith I would then have been contented.
20:620:6: զի վաղիւ ՚ի սոյն ժամու առաքեցից զծառայս իմ, եւ յուզեսցեն զտուն քո եւ զտուն ծառայից քոց, եւ եղիցին ցանկալի՛ք աչաց նոցա, յոր արկանիցեն զձեռս իւրեանց՝ առցեն[3702]։ [3702] Ոմանք. Վաղիւ ՚ի սոյն ժամ առաքե՛՛... եւ զտունս ծառայից։
6 Արդ, վաղն այս ժամին կ’ուղարկեմ իմ ծառաներին, որոնք խուզարկելու են քո եւ քո ծառաների տները եւ ինչ որ իրենց աչքերին ցանկալի թուայ, ինչի էլ որ իրենց ձեռքերը մեկնեն, պիտի առնեն”»:
6 Բայց վաղը այս ատեն իմ ծառաներս քեզի պիտի ղրկեմ եւ քու տունդ ու քու ծառաներուդ տուները աղէկ մը աչքէ պիտի անցընեն եւ քու աչքերուդ առջեւ պատուական սեպուած բոլոր բաները ձեռքովնին* պիտի առնեն’»։
զի վաղիւ ի սոյն ժամու առաքեցից զծառայս իմ, եւ յուզեսցեն զտուն քո եւ զտուն ծառայից քոց, եւ եղիցին ցանկալիք աչաց [446]նոցա, յոր արկանիցեն զձեռս իւրեանց` առցեն:

20:6: զի վաղիւ ՚ի սոյն ժամու առաքեցից զծառայս իմ, եւ յուզեսցեն զտուն քո եւ զտուն ծառայից քոց, եւ եղիցին ցանկալի՛ք աչաց նոցա, յոր արկանիցեն զձեռս իւրեանց՝ առցեն[3702]։
[3702] Ոմանք. Վաղիւ ՚ի սոյն ժամ առաքե՛՛... եւ զտունս ծառայից։
6 Արդ, վաղն այս ժամին կ’ուղարկեմ իմ ծառաներին, որոնք խուզարկելու են քո եւ քո ծառաների տները եւ ինչ որ իրենց աչքերին ցանկալի թուայ, ինչի էլ որ իրենց ձեռքերը մեկնեն, պիտի առնեն”»:
6 Բայց վաղը այս ատեն իմ ծառաներս քեզի պիտի ղրկեմ եւ քու տունդ ու քու ծառաներուդ տուները աղէկ մը աչքէ պիտի անցընեն եւ քու աչքերուդ առջեւ պատուական սեպուած բոլոր բաները ձեռքովնին* պիտի առնեն’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:620:6 поэтому я завтра, к этому времени, пришлю к тебе рабов моих, чтобы они осмотрели твой дом и домы служащих при тебе, и все дорогое для глаз твоих взяли в свои руки и унесли.
20:6 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτήν αυτος he; him ὅτι οτι since; that ἐλάλησα λαλεω talk; speak πρὸς προς to; toward Ναβουθαι ναβουθαι the Ιεζραηλίτην ιεζραηλιτης tell; declare δός διδωμι give; deposit μοι μοι me τὸν ο the ἀμπελῶνά αμπελων vineyard σου σου of you; your ἀργυρίου αργυριον silver piece; money εἰ ει if; whether δὲ δε though; while βούλει βουλομαι want δώσω διδωμι give; deposit σοι σοι you ἀμπελῶνα αμπελων vineyard ἄλλον αλλος another; else ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak οὐ ου not δώσω διδωμι give; deposit σοι σοι you κληρονομίαν κληρονομια inheritance πατέρων πατηρ father μου μου of me; mine
20:6 כִּ֣י׀ kˈî כִּי that אִם־ ʔim- אִם if כָּ kā כְּ as † הַ the עֵ֣ת ʕˈēṯ עֵת time מָחָ֗ר māḥˈār מָחָר next day אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] עֲבָדַי֙ ʕᵃvāḏˌay עֶבֶד servant אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and חִפְּשׂוּ֙ ḥippᵊśˌû חפשׂ search אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣יתְךָ֔ bˈêṯᵊḵˈā בַּיִת house וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] בָּתֵּ֣י bāttˈê בַּיִת house עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כָּל־ kol- כֹּל whole מַחְמַ֣ד maḥmˈaḏ מַחְמָד desire עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye יָשִׂ֥ימוּ yāśˌîmû שׂים put בְ vᵊ בְּ in יָדָ֖ם yāḏˌām יָד hand וְ wᵊ וְ and לָקָֽחוּ׃ lāqˈāḥû לקח take
20:6. cras igitur hac eadem hora mittam servos meos ad te et scrutabuntur domum tuam et domum servorum tuorum et omne quod eis placuerit ponent in manibus suis et auferentTo morrow, therefore, at this same hour, I will send my servants to thee, and they shall search thy house, and the houses of thy servants: and all that pleaseth them, they shall put in their hands, and take away.
6. but I will send my servants unto thee tomorrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is pleasant in thine eyes, they shall put it in their hand, and take it away.
20:6. Therefore, tomorrow, at this same hour, I will send my servants to you, and they will search your house and the houses of your servants. And all that pleases them, they will put in their hands and take away.”
20:6. Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, [that] whatsoever is pleasant in thine eyes, they shall put [it] in their hand, and take [it] away.
Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, [that] whatsoever is pleasant in thine eyes, they shall put [it] in their hand, and take [it] away:

20:6 поэтому я завтра, к этому времени, пришлю к тебе рабов моих, чтобы они осмотрели твой дом и домы служащих при тебе, и все дорогое для глаз твоих взяли в свои руки и унесли.
20:6
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτήν αυτος he; him
ὅτι οτι since; that
ἐλάλησα λαλεω talk; speak
πρὸς προς to; toward
Ναβουθαι ναβουθαι the
Ιεζραηλίτην ιεζραηλιτης tell; declare
δός διδωμι give; deposit
μοι μοι me
τὸν ο the
ἀμπελῶνά αμπελων vineyard
σου σου of you; your
ἀργυρίου αργυριον silver piece; money
εἰ ει if; whether
δὲ δε though; while
βούλει βουλομαι want
δώσω διδωμι give; deposit
σοι σοι you
ἀμπελῶνα αμπελων vineyard
ἄλλον αλλος another; else
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
δώσω διδωμι give; deposit
σοι σοι you
κληρονομίαν κληρονομια inheritance
πατέρων πατηρ father
μου μου of me; mine
20:6
כִּ֣י׀ kˈî כִּי that
אִם־ ʔim- אִם if
כָּ כְּ as
הַ the
עֵ֣ת ʕˈēṯ עֵת time
מָחָ֗ר māḥˈār מָחָר next day
אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדַי֙ ʕᵃvāḏˌay עֶבֶד servant
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
חִפְּשׂוּ֙ ḥippᵊśˌû חפשׂ search
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣יתְךָ֔ bˈêṯᵊḵˈā בַּיִת house
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
בָּתֵּ֣י bāttˈê בַּיִת house
עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כָּל־ kol- כֹּל whole
מַחְמַ֣ד maḥmˈaḏ מַחְמָד desire
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
יָשִׂ֥ימוּ yāśˌîmû שׂים put
בְ vᵊ בְּ in
יָדָ֖ם yāḏˌām יָד hand
וְ wᵊ וְ and
לָקָֽחוּ׃ lāqˈāḥû לקח take
20:6. cras igitur hac eadem hora mittam servos meos ad te et scrutabuntur domum tuam et domum servorum tuorum et omne quod eis placuerit ponent in manibus suis et auferent
To morrow, therefore, at this same hour, I will send my servants to thee, and they shall search thy house, and the houses of thy servants: and all that pleaseth them, they shall put in their hands, and take away.
20:6. Therefore, tomorrow, at this same hour, I will send my servants to you, and they will search your house and the houses of your servants. And all that pleases them, they will put in their hands and take away.”
20:6. Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, [that] whatsoever is pleasant in thine eyes, they shall put [it] in their hand, and take [it] away.
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
20:6: Whatsoever is pleasant in thine eyes - It is not easy to discern in what this second requisition differed from the first; for surely his silver, gold, wives, and children, were among his most pleasant or desirable things. Jarchi supposes that it was the book of the law of the Lord which Ben-hadad meant, and of which he intended to deprive Israel. It is however evident that Ben-hadad meant to sack the whole city, and after having taken the royal treasures and the wives and children of the king, to deliver up the whole to be pillaged by his soldiers.
3 Kings (1 Kings) 20:8
Albert Barnes: Notes on the Bible - 1834
20:6: Ben-hadad, disappointed by Ahab's consent to an indignity which he had thought no monarch could submit to, proceeds to put a fresh construction on his former demands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: and they shall search: Sa1 13:19-21; Sa2 24:14; Kg2 18:31, Kg2 18:32
pleasant: Heb. desirable, Gen 27:15; Ezr 8:27; Isa 44:9; Jer 25:34; Lam 1:7, Lam 1:10; Hos 13:15; Joe 3:5 *marg.
Geneva 1599
(c) Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, [that] whatsoever is pleasant in thine eyes, they shall put [it] in their hand, and take [it] away.
(c) He would not accept his answer unless he out of hand delivered whatever he asked, for he sought an opportunity to make war against him.
John Gill
Yet I will send my servants unto thee tomorrow about this time,.... He gave him twenty four hours to consider of it:
and they shall search thine house, and the houses of thy servants; the royal palace, and the houses of the noblemen, and even of every of his subjects in Samaria:
and it shall be, that whatsoever is pleasant (or desirable) in thine eyes, they shall put it in, their hand, and take it away; not be content with what should be given, but search for more; and if any in particular was more desirable to the possessor than anything else, that should be sure to be taken away; which was vastly insolent and aggravating.
John Wesley
Yet, &c. - Yet now I will not accept of those terms, but together with thy royal treasures, I expect all the treasures of thy servants or subjects; nor will I wait 'till thou deliver them to me, but I will send my servants into the city, and they shall search out and take away all thou art fond of, and this to prevent fraud and delay; and then I will grant thee a peace.
20:720:7: Եւ կոչեաց արքայն Իսրայէլի զամենայն ծերակոյտս երկրին եւ ասէ. Գիտասջի՛ք եւ տեսջիք՝ զի չարի՛ս իմն խնդրէ նա, զի առաքեաց առ իս զուստերաց իմոց եւ զդստերաց իմոց. զարծաթ իմ եւ զոսկի իմ ո՛չ արգելի ՚ի նմանէ[3703]։ [3703] Այլք. Եւ կոչեաց արքայն Իսրայէլի։
7 Իսրայէլի արքան կանչեց երկրի բոլոր ծերերին եւ ասաց. «Իմացէ՛ք ու տեսէ՛ք, որ նա չարիք է ուզում, քանզի ինձ մօտ մարդ էր ուղարկել՝ պահանջելով իմ տղաներին ու աղջիկներին, իմ արծաթն ու ոսկին, բայց ես չմերժեցի նրան»:
7 Այն ատեն Իսրայէլի թագաւորը երկրին բոլոր ծերերը կանչեց ու ըսաւ. «Հիմա գիտցէ՛ք ու տեսէ՛ք, որ ասիկա չարութիւն կ’ուզէ ընել. վասն զի իմ կիներուս ու որդիներուս ու արծաթիս եւ ոսկիիս համար ինծի մարդ ղրկեց ու ես անոր ‘Ոչ’ չըսի»։
Եւ կոչեաց արքայն Իսրայելի զամենայն ծերակոյտ երկրին եւ ասէ. Գիտասջիք եւ տեսջիք զի չարիս իմն խնդրէ նա, զի առաքեաց առ իս [447]զուստերաց իմոց եւ զդստերաց իմոց,`` զարծաթ իմ եւ զոսկի իմ ոչ արգելի ի նմանէ:

20:7: Եւ կոչեաց արքայն Իսրայէլի զամենայն ծերակոյտս երկրին եւ ասէ. Գիտասջի՛ք եւ տեսջիք՝ զի չարի՛ս իմն խնդրէ նա, զի առաքեաց առ իս զուստերաց իմոց եւ զդստերաց իմոց. զարծաթ իմ եւ զոսկի իմ ո՛չ արգելի ՚ի նմանէ[3703]։
[3703] Այլք. Եւ կոչեաց արքայն Իսրայէլի։
7 Իսրայէլի արքան կանչեց երկրի բոլոր ծերերին եւ ասաց. «Իմացէ՛ք ու տեսէ՛ք, որ նա չարիք է ուզում, քանզի ինձ մօտ մարդ էր ուղարկել՝ պահանջելով իմ տղաներին ու աղջիկներին, իմ արծաթն ու ոսկին, բայց ես չմերժեցի նրան»:
7 Այն ատեն Իսրայէլի թագաւորը երկրին բոլոր ծերերը կանչեց ու ըսաւ. «Հիմա գիտցէ՛ք ու տեսէ՛ք, որ ասիկա չարութիւն կ’ուզէ ընել. վասն զի իմ կիներուս ու որդիներուս ու արծաթիս եւ ոսկիիս համար ինծի մարդ ղրկեց ու ես անոր ‘Ոչ’ չըսի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:720:7 И созвал царь Израильский всех старейшин земли и сказал: замечайте и смотрите, он замышляет зло; когда он присылал ко мне за жёнами моими, и сыновьями моими, и серебром моим, и золотом моим, я ему не отказал.
20:7 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him σὺ συ you νῦν νυν now; present οὕτως ουτως so; this way ποιεῖς ποιεω do; make βασιλέα βασιλευς monarch; king ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel ἀνάστηθι ανιστημι stand up; resurrect φάγε φαγω swallow; eat ἄρτον αρτος bread; loaves καὶ και and; even σαυτοῦ σεαυτου of yourself γενοῦ γινομαι happen; become ἐγὼ εγω I δώσω διδωμι give; deposit σοι σοι you τὸν ο the ἀμπελῶνα αμπελων vineyard Ναβουθαι ναβουθαι the Ιεζραηλίτου ιεζραηλιτης Iezraēlitēs; Iezrelitis
20:7 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to כָל־ ḵol- כֹּל whole זִקְנֵ֣י ziqnˈê זָקֵן old הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say דְּעֽוּ־ dᵊʕˈû- ידע know נָ֣א nˈā נָא yeah וּ û וְ and רְא֔וּ rᵊʔˈû ראה see כִּ֥י kˌî כִּי that רָעָ֖ה rāʕˌā רָעָה evil זֶ֣ה zˈeh זֶה this מְבַקֵּ֑שׁ mᵊvaqqˈēš בקשׁ seek כִּֽי־ kˈî- כִּי that שָׁלַ֨ח šālˌaḥ שׁלח send אֵלַ֜י ʔēlˈay אֶל to לְ lᵊ לְ to נָשַׁ֤י nāšˈay אִשָּׁה woman וּ û וְ and לְ lᵊ לְ to בָנַי֙ vānˌay בֵּן son וּ û וְ and לְ lᵊ לְ to כַסְפִּ֣י ḵaspˈî כֶּסֶף silver וְ wᵊ וְ and לִ li לְ to זְהָבִ֔י zᵊhāvˈî זָהָב gold וְ wᵊ וְ and לֹ֥א lˌō לֹא not מָנַ֖עְתִּי mānˌaʕtî מנע withhold מִמֶּֽנּוּ׃ mimmˈennû מִן from
20:7. vocavit autem rex Israhel omnes seniores terrae et ait animadvertite et videte quoniam insidietur nobis misit enim ad me pro uxoribus meis et filiis et pro argento et auro et non abnuiAnd the king of Israel called all the ancients of the land, and said: Mark, and see that he layeth snares for us. For he sent to me for my wives, and for my children, and for my silver and gold: and I said not nay.
7. Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this man seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not.
20:7. Then the king of Israel called all the elders of the land, and he said: “Let your souls take heed, and see that he commits treachery against us. For he sent to me for my wives and sons, and for silver and gold. And I did not refuse.”
20:7. Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this [man] seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not.
Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this [man] seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not:

20:7 И созвал царь Израильский всех старейшин земли и сказал: замечайте и смотрите, он замышляет зло; когда он присылал ко мне за жёнами моими, и сыновьями моими, и серебром моим, и золотом моим, я ему не отказал.
20:7
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
σὺ συ you
νῦν νυν now; present
οὕτως ουτως so; this way
ποιεῖς ποιεω do; make
βασιλέα βασιλευς monarch; king
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
ἀνάστηθι ανιστημι stand up; resurrect
φάγε φαγω swallow; eat
ἄρτον αρτος bread; loaves
καὶ και and; even
σαυτοῦ σεαυτου of yourself
γενοῦ γινομαι happen; become
ἐγὼ εγω I
δώσω διδωμι give; deposit
σοι σοι you
τὸν ο the
ἀμπελῶνα αμπελων vineyard
Ναβουθαι ναβουθαι the
Ιεζραηλίτου ιεζραηλιτης Iezraēlitēs; Iezrelitis
20:7
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
זִקְנֵ֣י ziqnˈê זָקֵן old
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
דְּעֽוּ־ dᵊʕˈû- ידע know
נָ֣א nˈā נָא yeah
וּ û וְ and
רְא֔וּ rᵊʔˈû ראה see
כִּ֥י kˌî כִּי that
רָעָ֖ה rāʕˌā רָעָה evil
זֶ֣ה zˈeh זֶה this
מְבַקֵּ֑שׁ mᵊvaqqˈēš בקשׁ seek
כִּֽי־ kˈî- כִּי that
שָׁלַ֨ח šālˌaḥ שׁלח send
אֵלַ֜י ʔēlˈay אֶל to
לְ lᵊ לְ to
נָשַׁ֤י nāšˈay אִשָּׁה woman
וּ û וְ and
לְ lᵊ לְ to
בָנַי֙ vānˌay בֵּן son
וּ û וְ and
לְ lᵊ לְ to
כַסְפִּ֣י ḵaspˈî כֶּסֶף silver
וְ wᵊ וְ and
לִ li לְ to
זְהָבִ֔י zᵊhāvˈî זָהָב gold
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מָנַ֖עְתִּי mānˌaʕtî מנע withhold
מִמֶּֽנּוּ׃ mimmˈennû מִן from
20:7. vocavit autem rex Israhel omnes seniores terrae et ait animadvertite et videte quoniam insidietur nobis misit enim ad me pro uxoribus meis et filiis et pro argento et auro et non abnui
And the king of Israel called all the ancients of the land, and said: Mark, and see that he layeth snares for us. For he sent to me for my wives, and for my children, and for my silver and gold: and I said not nay.
20:7. Then the king of Israel called all the elders of the land, and he said: “Let your souls take heed, and see that he commits treachery against us. For he sent to me for my wives and sons, and for silver and gold. And I did not refuse.”
20:7. Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this [man] seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:7: The political institution of a Council of elders (Exo 3:16, etc.), which had belonged to the undivided nation from the sojourn in Egypt downward, had therefore been continued among the ten tribes after their separation, and still held an important place in the system of Government. The Council was not merely called together when the king needed it, but held its regular sittings at the seat of government; and hence, "all the elders of the land" were now present in Samaria. On the "elders of towns," see Kg1 21:8-14.
Apparently the king had not thought it necessary to summon the Council when the first terms were announced to him, inasmuch as they touched only himself. The fresh demands affected the people at large, and it became necessary, or at any rate fitting, that "the elders" should be consulted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: all the elders: Kg1 8:1; Kg2 5:7; Ch1 13:1, Ch1 28:1; Pro 11:14
Mark: Kg2 5:7
seeketh mischief: Job 15:35; Psa 7:14, Psa 36:4, Psa 62:3, Psa 140:2; Pro 6:14, Pro 11:27, Pro 24:2; Dan 11:27; Rom 3:13-18
denied him not: Heb. kept not back from him, Kg1 20:4
John Gill
Then the King of Israel called all the elders of the land,.... His poor sneaking spirit was a little aroused with the last message, and therefore called a council of the elders of the people upon it, which was a piece of wisdom in him:
and said, mark, I pray you, and see how this man seeketh mischief; nothing less than the entire ruin of the nation:
for he sent unto me for my wives, and for my children, and for my silver, and for my gold, and I denied him not; in the sense he understood him, which was, that he was to be a vassal, and tributary to him, for the sake of holding these, which yet was very mean; but he wanted to have these in hand, and not them only, but the pillaging of all his subjects.
John Wesley
Seeketh mischief - Though he pretended peace, upon these terms propounded, it is apparent by those additional demands, that he intends nothing less than our utter ruin. I denied not - I granted his demands in the sense before mentioned.
20:820:8: Եւ ասեն ցնա ծերքն՝ եւ ամենայն ժողովուրդն. Մի՛ լսեր եւ մի՛ յանձն առնուր[3704]։ [3704] Օրինակ մի. Եւ ասեն ցնա ծերք իմ եւ։
8 Ծերերն ու ամբողջ ժողովուրդը նրան ասացին. «Մի՛ լսիր նրան ու յանձնառու մի՛ լինիր»:
8 Բոլոր ծերերն ու բոլոր ժողովուրդը անոր ըսին. «Ականջ մի՛ դներ ու յանձնառու մի՛ ըլլար»։
Եւ ասեն ցնա ծերքն եւ ամենայն ժողովուրդն. Մի՛ լսեր եւ մի՛ յանձն առնուր:

20:8: Եւ ասեն ցնա ծերքն՝ եւ ամենայն ժողովուրդն. Մի՛ լսեր եւ մի՛ յանձն առնուր[3704]։
[3704] Օրինակ մի. Եւ ասեն ցնա ծերք իմ եւ։
8 Ծերերն ու ամբողջ ժողովուրդը նրան ասացին. «Մի՛ լսիր նրան ու յանձնառու մի՛ լինիր»:
8 Բոլոր ծերերն ու բոլոր ժողովուրդը անոր ըսին. «Ականջ մի՛ դներ ու յանձնառու մի՛ ըլլար»։
zohrab-1805▾ eastern-1994▾ western am▾
20:820:8 И сказали ему все старейшины и весь народ: не слушай и не соглашайся.
20:8 καὶ και and; even ἔγραψεν γραφω write βιβλίον βιβλιον scroll ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable Αχααβ αχααβ and; even ἐσφραγίσατο σφραγιζω seal; certify τῇ ο the σφραγῖδι σφραγις seal αὐτοῦ αυτος he; him καὶ και and; even ἀπέστειλεν αποστελλω send off / away τὸ ο the βιβλίον βιβλιον scroll πρὸς προς to; toward τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older καὶ και and; even τοὺς ο the ἐλευθέρους ελευθερος free τοὺς ο the κατοικοῦντας κατοικεω settle μετὰ μετα with; amid Ναβουθαι ναβουθαι Nabouthai; Navuthe
20:8 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say אֵלָ֛יו ʔēlˈāʸw אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֑ם ʕˈām עַם people אַל־ ʔal- אַל not תִּשְׁמַ֖ע tišmˌaʕ שׁמע hear וְ wᵊ וְ and לֹ֥וא lˌô לֹא not תֹאבֶֽה׃ ṯōvˈeh אבה want
20:8. dixeruntque omnes maiores natu et universus populus ad eum non audias neque adquiescas illiAnd all the ancients, and all the people said to him: Hearken not to him, nor consent to him.
8. And all the elders and all the people said unto him, Hearken thou not, neither consent.
20:8. And all those greater by birth, with all the people, said to him, “You should neither listen, nor acquiesce to him.”
20:8. And all the elders and all the people said unto him, Hearken not [unto him], nor consent.
And all the elders and all the people said unto him, Hearken not [unto him], nor consent:

20:8 И сказали ему все старейшины и весь народ: не слушай и не соглашайся.
20:8
καὶ και and; even
ἔγραψεν γραφω write
βιβλίον βιβλιον scroll
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
Αχααβ αχααβ and; even
ἐσφραγίσατο σφραγιζω seal; certify
τῇ ο the
σφραγῖδι σφραγις seal
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
τὸ ο the
βιβλίον βιβλιον scroll
πρὸς προς to; toward
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
καὶ και and; even
τοὺς ο the
ἐλευθέρους ελευθερος free
τοὺς ο the
κατοικοῦντας κατοικεω settle
μετὰ μετα with; amid
Ναβουθαι ναβουθαι Nabouthai; Navuthe
20:8
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
אֵלָ֛יו ʔēlˈāʸw אֶל to
כָּל־ kol- כֹּל whole
הַ ha הַ the
זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֑ם ʕˈām עַם people
אַל־ ʔal- אַל not
תִּשְׁמַ֖ע tišmˌaʕ שׁמע hear
וְ wᵊ וְ and
לֹ֥וא lˌô לֹא not
תֹאבֶֽה׃ ṯōvˈeh אבה want
20:8. dixeruntque omnes maiores natu et universus populus ad eum non audias neque adquiescas illi
And all the ancients, and all the people said to him: Hearken not to him, nor consent to him.
20:8. And all those greater by birth, with all the people, said to him, “You should neither listen, nor acquiesce to him.”
20:8. And all the elders and all the people said unto him, Hearken not [unto him], nor consent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:8: Hearken not unto him - The elders had every thing at stake, and they chose rather to make a desperate defense than tamely to yield to such degrading and ruinous conditions.
3 Kings (1 Kings) 20:10
Albert Barnes: Notes on the Bible - 1834
20:8: "The people" had no distinct place in the ordinary Jewish or Israelite constitution; but they were accustomed to signify their approbation or disapprobation of the decisions of the elders by acclamations or complaints (Jos 9:18; Jdg 11:11, etc.).
Geneva 1599
And all the elders and all the people said unto him, Hearken (d) not [unto him], nor consent.
(d) They thought it their duty to risk their lives, rather than grant that thing which was not lawful, only to satisfy the lust of a tyrant.
John Gill
And all the elders and all the people said unto him,.... They were unanimous in their advice:
hearken not unto him, nor consent; promising, no doubt, that they would stand by him.
20:920:9: Եւ ասէ ցհրեշտակս որդւոյն Ադերայ. Ասացէ՛ք ցտէրն ձեր ցարքայ. Զամենայն ինչ զոր առաքեցեր առ ծառայ քո յառաջնում նուագին՝ արարի՛ց, բայց զայդ բան ո՛չ կարեմ առնել։ Եւ գնացին արքն՝ եւ դարձուցին նմա պատասխանի։
9 Եւ նա Ադերի սուրհանդակներին ասաց. «Ձեր տէր արքային ասացէ՛ք. «Ինչի համար որ առաջին անգամ մարդ էիր ուղարկել քո ծառային, կ’անեմ, իսկ այս բանը չեմ կարող անել»: Մարդիկ գնացին ու պատասխանը հաղորդեցին նրան:
9 Ան ալ Բենադադին դեսպաններուն ըսաւ. «Իմ թագաւոր տիրոջս ըսէք. ‘Առաջին անգամին քու ծառայիդ ինչ հրաման որ ղրկեցիր՝ զանիկա պիտի ընեմ, բայց այս անգամուանը չեմ կրնար ընել’»։ Դեսպանները գացին եւ այս պատասխանը տարին Բենադադին։
Եւ ասէ ցհրեշտակս [448]որդւոյն Ադերայ``. Ասացէք ցտէրն [449]ձեր ցարքայ. Զամենայն ինչ զոր առաքեցեր առ ծառայ քո յառաջնում նուագին` արարից, բայց զայդ բան ոչ կարեմ առնել: Եւ գնացին արքն եւ դարձուցին նմա պատասխանի:

20:9: Եւ ասէ ցհրեշտակս որդւոյն Ադերայ. Ասացէ՛ք ցտէրն ձեր ցարքայ. Զամենայն ինչ զոր առաքեցեր առ ծառայ քո յառաջնում նուագին՝ արարի՛ց, բայց զայդ բան ո՛չ կարեմ առնել։ Եւ գնացին արքն՝ եւ դարձուցին նմա պատասխանի։
9 Եւ նա Ադերի սուրհանդակներին ասաց. «Ձեր տէր արքային ասացէ՛ք. «Ինչի համար որ առաջին անգամ մարդ էիր ուղարկել քո ծառային, կ’անեմ, իսկ այս բանը չեմ կարող անել»: Մարդիկ գնացին ու պատասխանը հաղորդեցին նրան:
9 Ան ալ Բենադադին դեսպաններուն ըսաւ. «Իմ թագաւոր տիրոջս ըսէք. ‘Առաջին անգամին քու ծառայիդ ինչ հրաման որ ղրկեցիր՝ զանիկա պիտի ընեմ, բայց այս անգամուանը չեմ կրնար ընել’»։ Դեսպանները գացին եւ այս պատասխանը տարին Բենադադին։
zohrab-1805▾ eastern-1994▾ western am▾
20:920:9 И сказал он послам Венадада: скажите господину моему царю: все, о чем ты присылал в первый раз к рабу твоему, я готов сделать, а этого не могу сделать. И пошли послы и отнесли ему ответ.
20:9 καὶ και and; even ἐγέγραπτο γραφω write ἐν εν in τοῖς ο the βιβλίοις βιβλιον scroll λέγων λεγω tell; declare νηστεύσατε νηστευω fast νηστείαν νηστεια fast καὶ και and; even καθίσατε καθιζω sit down; seat τὸν ο the Ναβουθαι ναβουθαι in ἀρχῇ αρχη origin; beginning τοῦ ο the λαοῦ λαος populace; population
20:9 וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say לְ lᵊ לְ to מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger בֶן־הֲדַ֗ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad אִמְר֞וּ ʔimrˈû אמר say לַֽ lˈa לְ to אדֹנִ֤י ʔḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king כֹּל֩ kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁלַ֨חְתָּ šālˌaḥtā שׁלח send אֶל־ ʔel- אֶל to עַבְדְּךָ֤ ʕavdᵊḵˈā עֶבֶד servant בָ vā בְּ in † הַ the רִֽאשֹׁנָה֙ rˈišōnā רִאשֹׁון first אֶעֱשֶׂ֔ה ʔeʕᵉśˈeh עשׂה make וְ wᵊ וְ and הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this לֹ֥א lˌō לֹא not אוּכַ֖ל ʔûḵˌal יכל be able לַ la לְ to עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make וַ wa וְ and יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk הַ ha הַ the מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger וַ wa וְ and יְשִׁבֻ֖הוּ yᵊšivˌuhû שׁוב return דָּבָֽר׃ dāvˈār דָּבָר word
20:9. respondit itaque nuntiis Benadad dicite domino meo regi omnia propter quae misisti ad me servum tuum initio faciam hanc autem rem facere non possumWherefore he answered the messengers of Benadad: Tell my lord, the king: All that thou didst send for to me, thy servant at first, I will do: but this thing I cannot do.
9. Wherefore he said unto the messengers of Ben-hadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again.
20:9. And so, he responded to the messengers of Benhadad: “Tell my lord the king: Everything about which you sent to me in the beginning, I your servant will do. But this thing, I am not able to do.”
20:9. Wherefore he said unto the messengers of Benhadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again.
Wherefore he said unto the messengers of Ben- hadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again:

20:9 И сказал он послам Венадада: скажите господину моему царю: все, о чем ты присылал в первый раз к рабу твоему, я готов сделать, а этого не могу сделать. И пошли послы и отнесли ему ответ.
20:9
καὶ και and; even
ἐγέγραπτο γραφω write
ἐν εν in
τοῖς ο the
βιβλίοις βιβλιον scroll
λέγων λεγω tell; declare
νηστεύσατε νηστευω fast
νηστείαν νηστεια fast
καὶ και and; even
καθίσατε καθιζω sit down; seat
τὸν ο the
Ναβουθαι ναβουθαι in
ἀρχῇ αρχη origin; beginning
τοῦ ο the
λαοῦ λαος populace; population
20:9
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger
בֶן־הֲדַ֗ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
אִמְר֞וּ ʔimrˈû אמר say
לַֽ lˈa לְ to
אדֹנִ֤י ʔḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
כֹּל֩ kˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁלַ֨חְתָּ šālˌaḥtā שׁלח send
אֶל־ ʔel- אֶל to
עַבְדְּךָ֤ ʕavdᵊḵˈā עֶבֶד servant
בָ בְּ in
הַ the
רִֽאשֹׁנָה֙ rˈišōnā רִאשֹׁון first
אֶעֱשֶׂ֔ה ʔeʕᵉśˈeh עשׂה make
וְ wᵊ וְ and
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
לֹ֥א lˌō לֹא not
אוּכַ֖ל ʔûḵˌal יכל be able
לַ la לְ to
עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make
וַ wa וְ and
יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk
הַ ha הַ the
מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger
וַ wa וְ and
יְשִׁבֻ֖הוּ yᵊšivˌuhû שׁוב return
דָּבָֽר׃ dāvˈār דָּבָר word
20:9. respondit itaque nuntiis Benadad dicite domino meo regi omnia propter quae misisti ad me servum tuum initio faciam hanc autem rem facere non possum
Wherefore he answered the messengers of Benadad: Tell my lord, the king: All that thou didst send for to me, thy servant at first, I will do: but this thing I cannot do.
20:9. And so, he responded to the messengers of Benhadad: “Tell my lord the king: Everything about which you sent to me in the beginning, I your servant will do. But this thing, I am not able to do.”
20:9. Wherefore he said unto the messengers of Benhadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
Wherefore he sent unto the messengers of Benhadad,.... Upon the advice the elders had given him, and encouraged thereby, though in a poor sneaking manner after all:
tell my lord the king, all that thou didst send for to thy servant at the first I will do; owning him as his lord, and himself as his servant, and promising to grant his first demand, though so insolent, in the sense he understood him, of paying tribute to him for it:
but this thing I may not do; to have not only all put into his hands, but his and his servant's houses to be searched and pillaged, because the elders of his people would not agree; and yet he seems to speak as if he himself would have submitted to it, but was restrained by his council:
and the messengers departed, and brought him word again; reported to Benhadad the answer they received from Ahab.
20:1020:10: Եւ առաքեաց առ նա որդին Ադերայ՝ եւ ասէ. Օն եւ օ՛ն արասցեն ինձ դիքն եւ օն եւ օ՛ն յաւելցեն, եթէ բաւեսցէ հող Սամարեայ աղիւսովք հանդերձ, ամենայն զօրականի հետեւակաց իմոց։
10 Ադերի որդին նրա մօտ մարդ ուղարկելով՝ ասաց. «Այսպէս եւ այսպէս թող անեն ինձ աստուածները եւ աւելին թող անեն, եթէ Սամարիան աւերելուց յետոյ թողնեմ այնքան կանգուն բան, որի փոշին լցնի իմ զինուորների ափերը»:
10 Բենադադ մարդ ղրկեց անոր ու ըսաւ. «Աստուածները ինծի այսպէս ու ասկէ աւելի ընեն, եթէ Սամարիայի հողը իմ ետեւէս եկող բոլոր զօրքերուս բաւականանայ»։
Եւ առաքեաց առ նա [450]որդին Ադերայ`` եւ ասէ. Օն եւ օն արասցեն ինձ դիքն եւ օն եւ օն յաւելցեն, եթէ բաւեսցէ հող Սամարեայ` [451]աղիւսովք հանդերձ`` ամենայն զօրականի հետեւակաց իմոց:

20:10: Եւ առաքեաց առ նա որդին Ադերայ՝ եւ ասէ. Օն եւ օ՛ն արասցեն ինձ դիքն եւ օն եւ օ՛ն յաւելցեն, եթէ բաւեսցէ հող Սամարեայ աղիւսովք հանդերձ, ամենայն զօրականի հետեւակաց իմոց։
10 Ադերի որդին նրա մօտ մարդ ուղարկելով՝ ասաց. «Այսպէս եւ այսպէս թող անեն ինձ աստուածները եւ աւելին թող անեն, եթէ Սամարիան աւերելուց յետոյ թողնեմ այնքան կանգուն բան, որի փոշին լցնի իմ զինուորների ափերը»:
10 Բենադադ մարդ ղրկեց անոր ու ըսաւ. «Աստուածները ինծի այսպէս ու ասկէ աւելի ընեն, եթէ Սամարիայի հողը իմ ետեւէս եկող բոլոր զօրքերուս բաւականանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1020:10 И прислал к нему Венадад сказать: пусть то и то сделают мне боги, и еще больше сделают, если праха Самарийского достанет по горсти для всех людей, идущих за мною.
20:10 καὶ και and; even ἐγκαθίσατε εγκαθιζω two ἄνδρας ανηρ man; husband υἱοὺς υιος son παρανόμων παρανομος from; out of ἐναντίας εναντιος contrary; opposite αὐτοῦ αυτος he; him καὶ και and; even καταμαρτυρησάτωσαν καταμαρτυρεω testify against αὐτοῦ αυτος he; him λέγοντες λεγω tell; declare ηὐλόγησεν ευλογεω commend; acclaim θεὸν θεος God καὶ και and; even βασιλέα βασιλευς monarch; king καὶ και and; even ἐξαγαγέτωσαν εξαγω lead out; bring out αὐτὸν αυτος he; him καὶ και and; even λιθοβολησάτωσαν λιθοβολεω stone αὐτόν αυτος he; him καὶ και and; even ἀποθανέτω αποθνησκω die
20:10 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send אֵלָיו֙ ʔēlāʸw אֶל to בֶּן־הֲדַ֔ד ben-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say כֹּֽה־ kˈō- כֹּה thus יַעֲשׂ֥וּן yaʕᵃśˌûn עשׂה make לִ֛י lˈî לְ to אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וְ wᵊ וְ and כֹ֣ה ḵˈō כֹּה thus יֹוסִ֑פוּ yôsˈifû יסף add אִם־ ʔim- אִם if יִשְׂפֹּק֙ yiśpˌōq שׂפק suffice עֲפַ֣ר ʕᵃfˈar עָפָר dust שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria לִ li לְ to שְׁעָלִ֕ים šᵊʕālˈîm שֹׁעַל handful לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in רַגְלָֽי׃ raḡlˈāy רֶגֶל foot
20:10. reversique nuntii rettulerunt ei qui remisit et ait haec faciant mihi dii et haec addant si suffecerit pulvis Samariae pugillis omnis populi qui sequitur meAnd the messengers returning brought him word. And he sent again, and said: Such and such things may the gods do to me, and more may they add, if the dust of Samaria shall suffice for handfuls for all the people that follow me.
10. And Ben-hadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me.
20:10. And returning, the messengers took this to him, and he sent again and said, “May the gods do these things to me, and may they add these other things, if the dust of Samaria is enough to fill the hands of all the people who follow me.”
20:10. And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me.
And Ben- hadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me:

20:10 И прислал к нему Венадад сказать: пусть то и то сделают мне боги, и еще больше сделают, если праха Самарийского достанет по горсти для всех людей, идущих за мною.
20:10
καὶ και and; even
ἐγκαθίσατε εγκαθιζω two
ἄνδρας ανηρ man; husband
υἱοὺς υιος son
παρανόμων παρανομος from; out of
ἐναντίας εναντιος contrary; opposite
αὐτοῦ αυτος he; him
καὶ και and; even
καταμαρτυρησάτωσαν καταμαρτυρεω testify against
αὐτοῦ αυτος he; him
λέγοντες λεγω tell; declare
ηὐλόγησεν ευλογεω commend; acclaim
θεὸν θεος God
καὶ και and; even
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἐξαγαγέτωσαν εξαγω lead out; bring out
αὐτὸν αυτος he; him
καὶ και and; even
λιθοβολησάτωσαν λιθοβολεω stone
αὐτόν αυτος he; him
καὶ και and; even
ἀποθανέτω αποθνησκω die
20:10
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
אֵלָיו֙ ʔēlāʸw אֶל to
בֶּן־הֲדַ֔ד ben-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
כֹּֽה־ kˈō- כֹּה thus
יַעֲשׂ֥וּן yaʕᵃśˌûn עשׂה make
לִ֛י lˈî לְ to
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וְ wᵊ וְ and
כֹ֣ה ḵˈō כֹּה thus
יֹוסִ֑פוּ yôsˈifû יסף add
אִם־ ʔim- אִם if
יִשְׂפֹּק֙ yiśpˌōq שׂפק suffice
עֲפַ֣ר ʕᵃfˈar עָפָר dust
שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria
לִ li לְ to
שְׁעָלִ֕ים šᵊʕālˈîm שֹׁעַל handful
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
רַגְלָֽי׃ raḡlˈāy רֶגֶל foot
20:10. reversique nuntii rettulerunt ei qui remisit et ait haec faciant mihi dii et haec addant si suffecerit pulvis Samariae pugillis omnis populi qui sequitur me
And the messengers returning brought him word. And he sent again, and said: Such and such things may the gods do to me, and more may they add, if the dust of Samaria shall suffice for handfuls for all the people that follow me.
20:10. And returning, the messengers took this to him, and he sent again and said, “May the gods do these things to me, and may they add these other things, if the dust of Samaria is enough to fill the hands of all the people who follow me.”
20:10. And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Венадад клятвенно (о формуле клятвы ср. XIX:2) уничтожит Самарию с чисто восточной хвастливостью (ср. 2: Цар. XVII:13): по разрушении Самарии в грудах ее развалин на каждого солдата его не достанет по горсти мусора разрушенного города. LXX (принятый текст) ошибочно прочитали евр. шеалим (oт ед. ч. шоал, горсть, ср. Иc. XL:12), как шуалим (от шуал - лисица, шакал) и передали вторую половину ст. 10: так: ει δκποιήσει ο χου̃ς Σαμαρείας τα̃ις αλώπεξι παντί τω̃ λαω̃ τοι̃ς πεζοι̃ς μου. Но во многих текстах (19, 52, 55, 92, 93, 108, 158, 236, 242, 246: у Гольмеса) стоит правильно: ται̃ς δραξί. Так и блаж. Феодорит (вопр. 62) и Иосиф Флавий неправильно перефразирует образную речь Венадада, видя в ней "угрозу воздвигнуть стену гораздо более высокую, чем та, которая окружает Самарию и над которою он смеется: для того ему (Венададу) стоит лишь приказать каждому из своих солдат бросить одну горсть земли" (Древн. VIII, 14, 2). На хвастливую речь сирийского царя Ахав отвечает (ст. 11) пословицей, имеющей (наподобие латинского изречения: ne triumpum canas ante victoriam) тот смысл, что отправляющийся в сражение ("подпоясывающийся", т. е. мечом или вообще оружием (Суд. XVIII:11, 16; 1: Цар. XVII:39; 2: Цар. XXI:16; 4: Цар. III:21) не должен торжествовать, как одержавший победу и возвратившийся с поля брани ("распоясывающийся", т. е. снимающий оружие). Этого благоразумного правила впоследствии не соблюл сам Ахав, когда, отправляясь в роковую для него битву с сирийцами, хвастался и грозил пророку Михею (XXII:27). Венадад, опьяненный вином и гордостью, дает приказание осаждать город (неопределенное евр. симу, стройтесь! - LXX заменяют более определенным: οικοδομήσατε χάρακα; Vulg.: circumdate civitatem, слав.: сотворите вал).
Adam Clarke: Commentary on the Bible - 1831
20:10: If the dust of Samaria shall suffice - This is variously understood. Jonathan translates thus: "If the dust of Shomeron shall be sufficient for the soles of the feet of the people that shall accompany me;" i.e., I shall bring such an army that there will scarcely be room for them to stand in Samaria and its vicinity.
3 Kings (1 Kings) 20:11
Albert Barnes: Notes on the Bible - 1834
20:10: If the dust of Samaria shall suffice for handfuls ... - In its general sense this phrase is undoubtedly a boast that the number of Ben-hadad's troops was such as to make resistance vain and foolish. We may parallel it with the saying of the Trachinian at Thermopylae, that the Persian arrows would darken the light of the sun. Probably the exact meaning is, "When your town is reduced to ruins, as it will be if you resist, the entire heap will not suffice to furnish a handful of dust to each soldier of my army, so many are they." There was a threat in the message as well as a boast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: The gods: Kg1 19:2; Act 23:12
if the dust: Sa2 17:12, Sa2 17:13; Kg2 19:23, Kg2 19:24; Isa 10:13, Isa 10:14, Isa 37:24, Isa 37:25
follow me: Heb. are at my feet, Exo 11:8 *marg. Jdg 4:10
Geneva 1599
And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the (e) dust of Samaria shall suffice for handfuls for all the people that follow me.
(e) Much less will there be found any prey that is worth anything, when they are so many.
John Gill
And Benhadad sent unto him, and said,.... That is, to Ahab:
the gods do so unto me, and more also; bring greater evils upon me than I can think or express:
if the dust of Samaria shall suffice for handfuls for all the people that follow me, signifying that he made no doubt of it of reducing it to dust by numbers of men he should bring with him, which would be so many, that if each was to take an handful of dust of the ruins of Samaria, there would not enough for them all; which was an hectoring and parabolical speech, uttered in his wrath and fury.
John Wesley
And said, &c. - If I do not assault thy city with so numerous an army, as shall turn all thy city into an heap of dust, and shall be sufficient to carry it all away, though every soldier take but one handful of it.
20:1120:11: Եւ պատասխանի ետ արքայն Իսրայէլի եւ ասէ. Շա՛տ է արդ՝ մի՛ պարծեսցի կորն իբրեւ զուղիղն։
11 Իսրայէլի արքան պատասխան տուեց ու ասաց. «Շա՜տ եղաւ, թող կուզիկը չպարծենայ ուղիղ կանգնողի նման»:
11 Իսրայէլի թագաւորը պատասխան տուաւ ու ըսաւ. «Անոր այսպէս ըսէ՛ք. ‘Իր զէնքը մէջքը կապողը զանիկա մէջքէն հանողի պէս չպարծի’»
Եւ պատասխանի ետ արքայն Իսրայելի եւ ասէ. [452]Շատ է արդ, մի՛ պարծեսցի կորն իբրեւ զուղիղն:

20:11: Եւ պատասխանի ետ արքայն Իսրայէլի եւ ասէ. Շա՛տ է արդ՝ մի՛ պարծեսցի կորն իբրեւ զուղիղն։
11 Իսրայէլի արքան պատասխան տուեց ու ասաց. «Շա՜տ եղաւ, թող կուզիկը չպարծենայ ուղիղ կանգնողի նման»:
11 Իսրայէլի թագաւորը պատասխան տուաւ ու ըսաւ. «Անոր այսպէս ըսէ՛ք. ‘Իր զէնքը մէջքը կապողը զանիկա մէջքէն հանողի պէս չպարծի’»
zohrab-1805▾ eastern-1994▾ western am▾
20:1120:11 И отвечал царь Израильский и сказал: скажите: пусть не хвалится подпоясывающийся, как распоясывающийся.
20:11 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city αὐτοῦ αυτος he; him οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older καὶ και and; even οἱ ο the ἐλεύθεροι ελευθερος free οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in τῇ ο the πόλει πολις city αὐτοῦ αυτος he; him καθὰ καθα just as ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward αὐτοὺς αυτος he; him Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil καθὰ καθα just as γέγραπται γραφω write ἐν εν in τοῖς ο the βιβλίοις βιβλιον scroll οἷς ος who; what ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward αὐτούς αυτος he; him
20:11 וַ wa וְ and יַּ֤עַן yyˈaʕan ענה answer מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say דַּבְּר֔וּ dabbᵊrˈû דבר speak אַל־ ʔal- אַל not יִתְהַלֵּ֥ל yiṯhallˌēl הלל praise חֹגֵ֖ר ḥōḡˌēr חגר gird כִּ ki כְּ as מְפַתֵּֽחַ׃ mᵊfattˈēₐḥ פתח open
20:11. et respondens rex Israhel ait dicite ei ne glorietur accinctus aeque ut discinctusAnd the king of Israel answering, said: Tell him: Let not the girded boast himself as the ungirded.
11. And the king of Israel answered and said, tell him, Let not him that girdeth on boast himself as he that putteth it off.
20:11. And responding, the king of Israel said, “Tell him that one who is girded should not boast the same as one who is ungirded.”
20:11. And the king of Israel answered and said, Tell [him], Let not him that girdeth on [his harness] boast himself as he that putteth it off.
And the king of Israel answered and said, Tell [him], Let not him that girdeth on [his harness] boast himself as he that putteth it off:

20:11 И отвечал царь Израильский и сказал: скажите: пусть не хвалится подпоясывающийся, как распоясывающийся.
20:11
καὶ και and; even
ἐποίησαν ποιεω do; make
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
πόλεως πολις city
αὐτοῦ αυτος he; him
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
καὶ και and; even
οἱ ο the
ἐλεύθεροι ελευθερος free
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
τῇ ο the
πόλει πολις city
αὐτοῦ αυτος he; him
καθὰ καθα just as
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
αὐτοὺς αυτος he; him
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
καθὰ καθα just as
γέγραπται γραφω write
ἐν εν in
τοῖς ο the
βιβλίοις βιβλιον scroll
οἷς ος who; what
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
αὐτούς αυτος he; him
20:11
וַ wa וְ and
יַּ֤עַן yyˈaʕan ענה answer
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
דַּבְּר֔וּ dabbᵊrˈû דבר speak
אַל־ ʔal- אַל not
יִתְהַלֵּ֥ל yiṯhallˌēl הלל praise
חֹגֵ֖ר ḥōḡˌēr חגר gird
כִּ ki כְּ as
מְפַתֵּֽחַ׃ mᵊfattˈēₐḥ פתח open
20:11. et respondens rex Israhel ait dicite ei ne glorietur accinctus aeque ut discinctus
And the king of Israel answering, said: Tell him: Let not the girded boast himself as the ungirded.
20:11. And responding, the king of Israel said, “Tell him that one who is girded should not boast the same as one who is ungirded.”
20:11. And the king of Israel answered and said, Tell [him], Let not him that girdeth on [his harness] boast himself as he that putteth it off.
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
20:11: Let not him that girdeth on - This was no doubt a proverbial mode of expression. Jonathan translates, "Tell him, Let not him who girds himself and goes down to the battle, boast as he who has conquered and returned from it.
3 Kings (1 Kings) 20:12
Albert Barnes: Notes on the Bible - 1834
20:11: Ahab's reply has the air of a proverb, with which Orientals always love to answer a foe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: Let not him: etc. This was no doubt a proverbial mode of expression. Jonathan renders it: "Let not him who girds himself, and goes down to battle, boast as one who has conquered and returned from it." Sa1 14:6, Sa1 14:12, Sa1 14:13, Sa1 17:44-47; Pro 27:1; Ecc 9:11; Isa 10:15, Isa 10:16; Mat 26:33-35, Mat 26:75
harness: The word harness is an obsolete word for armour, derived from the French harnois. See note on Exo 13:18.
Geneva 1599
And the king of Israel answered and said, Tell [him], Let not him that girdeth on [his harness] boast himself as he that (f) putteth it off.
(f) Do not boast before the victory is won.
John Gill
Very mildly and very wisely:
tell him, let not him that girdeth on his harness boast himself as he that putteth it off; that is, he that prepares for the battle as he that has got the victory; the sense is, let no man triumph before the battle is over and the victory won; the events of war are uncertain; the battle is not always to the strong.
John Wesley
Let not him, &c. - Do not triumph before the victory, for the events of war are uncertain.
20:1220:12: Եւ եղեւ իբրեւ պատասխանի ետ նմա զբանս զայս. եւ ինքն ՚ի գինւո՛ջ էր, եւ ամենայն թագաւորք որ ընդ նմա ՚ի խորանս. եւ ասէ ցծառայս իւր. Շինեցէ՛ք պատնէշ։ Եւ եդին պատնէ՛շ շուրջ զքաղաքաւն։
12 Նա այս պատասխան խօսքերը լսեց, երբ որ բոլոր թագաւորների հետ վրաններում գինարբուքի մէջ էր: Նա ասաց իր ծառաներին. «Պաշարեցէ՛ք»: Եւ պաշարեցին քաղաքը:
12 Ու Բենադադ իրեն հետ եկող թագաւորներուն հետ վրաններու մէջ կը խմէր։ Այս խօսքը լսածին պէս իր ծառաներուն ըսաւ. «Պատերազմի շարուեցէ՛ք»։ Քաղաքին դէմ պատերազմի շարուեցան։
Եւ եղեւ իբրեւ [453]պատասխանի ետ նմա`` զբանս զայս, եւ ինքն ի գինւոջ էր եւ ամենայն թագաւորք որ ընդ նմա ի խորանս. եւ ասէ ցծառայսն իւր. [454]Շինեցէք պատնէշ: Եւ եդին պատնէշ`` շուրջ զքաղաքաւն:

20:12: Եւ եղեւ իբրեւ պատասխանի ետ նմա զբանս զայս. եւ ինքն ՚ի գինւո՛ջ էր, եւ ամենայն թագաւորք որ ընդ նմա ՚ի խորանս. եւ ասէ ցծառայս իւր. Շինեցէ՛ք պատնէշ։ Եւ եդին պատնէ՛շ շուրջ զքաղաքաւն։
12 Նա այս պատասխան խօսքերը լսեց, երբ որ բոլոր թագաւորների հետ վրաններում գինարբուքի մէջ էր: Նա ասաց իր ծառաներին. «Պաշարեցէ՛ք»: Եւ պաշարեցին քաղաքը:
12 Ու Բենադադ իրեն հետ եկող թագաւորներուն հետ վրաններու մէջ կը խմէր։ Այս խօսքը լսածին պէս իր ծառաներուն ըսաւ. «Պատերազմի շարուեցէ՛ք»։ Քաղաքին դէմ պատերազմի շարուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
20:1220:12 Услышав это слово, Венадад, который пил вместе с царями в палатках, сказал рабам своим: осаждайте город. И они осадили город.
20:12 ἐκάλεσαν καλεω call; invite νηστείαν νηστεια fast καὶ και and; even ἐκάθισαν καθιζω sit down; seat τὸν ο the Ναβουθαι ναβουθαι in ἀρχῇ αρχη origin; beginning τοῦ ο the λαοῦ λαος populace; population
20:12 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כִּ ki כְּ as שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and ה֥וּא hˌû הוּא he שֹׁתֶ֛ה šōṯˈeh שׁתה drink ה֥וּא hˌû הוּא he וְ wᵊ וְ and הַ ha הַ the מְּלָכִ֖ים mmᵊlāḵˌîm מֶלֶךְ king בַּ ba בְּ in † הַ the סֻּכֹּ֑ות ssukkˈôṯ סֻכָּה cover of foliage וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant שִׂ֔ימוּ śˈîmû שׂים put וַ wa וְ and יָּשִׂ֖ימוּ yyāśˌîmû שׂים put עַל־ ʕal- עַל upon הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
20:12. factum est autem cum audisset verbum istud bibebat ipse et reges in umbraculis et ait servis suis circumdate civitatem et circumdederunt eamAnd it came to pass, when Benadad heard this word, that he and the kings were drinking in pavilions, and he said to his servants: Beset the city. And they beset it.
12. And it came to pass, when heard this message, as he was drinking, he and the kings, in the pavilions, that he said unto his servants, Set . And they set against the city.
20:12. Then it happened that, when Benhadad had heard this word, he and the kings were drinking in a pavilion. And he said to his servants, “Encircle the city.” And they encircled it.
20:12. And it came to pass, when [Benhadad] heard this message, as he [was] drinking, he and the kings in the pavilions, that he said unto his servants, Set [yourselves in array]. And they set [themselves in array] against the city.
And it came to pass, when [Ben-hadad] heard this message, as he [was] drinking, he and the kings in the pavilions, that he said unto his servants, Set [yourselves in array]. And they set [themselves in array] against the city:

20:12 Услышав это слово, Венадад, который пил вместе с царями в палатках, сказал рабам своим: осаждайте город. И они осадили город.
20:12
ἐκάλεσαν καλεω call; invite
νηστείαν νηστεια fast
καὶ και and; even
ἐκάθισαν καθιζω sit down; seat
τὸν ο the
Ναβουθαι ναβουθαι in
ἀρχῇ αρχη origin; beginning
τοῦ ο the
λαοῦ λαος populace; population
20:12
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כִּ ki כְּ as
שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
שֹׁתֶ֛ה šōṯˈeh שׁתה drink
ה֥וּא hˌû הוּא he
וְ wᵊ וְ and
הַ ha הַ the
מְּלָכִ֖ים mmᵊlāḵˌîm מֶלֶךְ king
בַּ ba בְּ in
הַ the
סֻּכֹּ֑ות ssukkˈôṯ סֻכָּה cover of foliage
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
שִׂ֔ימוּ śˈîmû שׂים put
וַ wa וְ and
יָּשִׂ֖ימוּ yyāśˌîmû שׂים put
עַל־ ʕal- עַל upon
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
20:12. factum est autem cum audisset verbum istud bibebat ipse et reges in umbraculis et ait servis suis circumdate civitatem et circumdederunt eam
And it came to pass, when Benadad heard this word, that he and the kings were drinking in pavilions, and he said to his servants: Beset the city. And they beset it.
20:12. Then it happened that, when Benhadad had heard this word, he and the kings were drinking in a pavilion. And he said to his servants, “Encircle the city.” And they encircled it.
20:12. And it came to pass, when [Benhadad] heard this message, as he [was] drinking, he and the kings in the pavilions, that he said unto his servants, Set [yourselves in array]. And they set [themselves in array] against the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ben-hadad's Defeat. B. C. 900.

12 And it came to pass, when Benhadad heard this message, as he was drinking, he and the kings in the pavilions, that he said unto his servants, Set yourselves in array. And they set themselves in array against the city. 13 And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I am the LORD. 14 And Ahab said, By whom? And he said, Thus saith the LORD, Even by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou. 15 Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, even all the children of Israel, being seven thousand. 16 And they went out at noon. But Benhadad was drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him. 17 And the young men of the princes of the provinces went out first; and Benhadad sent out, and they told him, saying, There are men come out of Samaria. 18 And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive. 19 So these young men of the princes of the provinces came out of the city, and the army which followed them. 20 And they slew every one his man: and the Syrians fled; and Israel pursued them: and Benhadad the king of Syria escaped on an horse with the horsemen. 21 And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter.
The treaty between the besiegers and the besieged being broken off abruptly, we have here an account of the battle that ensued immediately.
I. The Syrians, the besiegers, had their directions from a drunken king, who gave orders over his cups, as he was drinking (v. 12), drinking himself drunk (v. 16) with the kings in the pavilions, and this at noon. Drunkenness is a sin which armies and their officers have of old been addicted to. Say not thou then that the former days were, in this respect, better than these, though these are bad enough. Had he not been very secure he would not have sat to drink; and, had he not been intoxicated, he would not have been so very secure. Security and sensuality went together in the old world, and Sodom, Luke xvii. 26, &c. Ben-hadad's drunkenness was the forerunner of his fall, as Belshazzar's was, Dan v. How could he prosper that preferred his pleasure before his business, and kept his kings to drink with him when they should have been at their respective posts to fight for him? In his drink, 1. He orders the town to be invested, the engines fixed, and every thing got ready for the making of a general attack (v. 12), but stirs not from his drunken club to see it done. Woe unto thee, O land! when thy king is such a child. 2. When the besieged made a sally (and, by that time, he was far gone) he gave orders to take them alive (v. 18), not to kill them, which might have been done more easily and safely, but to seize them, which gave them an opportunity of killing the aggressors; so imprudent was he in the orders he gave, as well as unjust, in ordering them to be taken prisoners though they came for peace and to renew the treaty. Thus, as is usual, he drinks, and forgets the law, both the policies and the justice of war.
II. The Israelites, the besieged, had their directions from an inspired prophet, one of the prophets of the Lord, whom Ahab had hated and persecuted: And behold a prophet, even one, drew near to the king of Israel; so it may be read, v. 13.
1. Behold, and wonder, that God should send a prophet with a kind and gracious message to so wicked a prince as Ahab was; but he did it, (1.) For his people Israel's sake, who, though wickedly degenerated, were the seed of Abraham his friend and Jacob his chosen, the children of the covenant, and not yet cast off. (2.) That he might magnify his mercy, in doing good to one so evil and unthankful, might either bring him to repentance or leave him the more inexcusable. (3.) That he might mortify the pride of Ben-hadad and check his insolence. Ahab's idolatry shall be punished hereafter, but Ben-hadad's haughtiness shall be chastised now; for God resists the proud, and is pleased to say that he fears the wrath of the enemy, Deut. xxxii. 26, 27. There was but one prophet perhaps to be had in Samaria, and he drew near with this message, intimating that he had been forced to keep at a distance. Ahab, in his prosperity, would not have borne the sight of him, but now he bids him welcome, when none of the prophets of the groves can give him any assistance. He enquired not for a prophet of the Lord, but God sent one to him unasked, for he waits to be gracious.
2. Two things the prophet does:-- (1.) He animates Ahab with an assurance of victory, which was more than all the elders of Israel could give him (v. 8), though they promised to stand by him. This prophet, who is not named (for he spoke in God's name), tells him from God that this very day the siege shall be raised, and the army of the Syrians routed, v. 13. When the prophet said, Thus saith the Lord, we may suppose Ahab began to tremble, expecting a message of wrath; but he is revived when it proves a gracious one. He is informed what use he ought to make of this blessed turn of affairs: "Thou shalt know that I am Jehovah, the sovereign Lord of all." God's foretelling a thing that was so very unlikely proved that it was his own doing. (2.) He instructs him what to do for the gaining of this victory. [1.] He must not stay till the enemy attacked him, but must sally out upon them and surprise them in their trenches. [2.] The persons employed must be the young men of the princes of the provinces, the pages, the footmen, who were few in number, only 232, utterly unacquainted with war, and the unlikeliest men that could be thought of for such a bold attempt; yet these must do it, these weak and foolish things must be instruments of confounding the wise and strong, that, while Ben-hadad's boasting is punished, Ahab's may be prevented and precluded, and the excellency of the power may appear to be of God. [3.] Ahab must himself so far testify his confidence in the word of God as to command in person, though, in the eye of reason, he exposed himself to the utmost danger by it. But it is fit that those who have the benefit of God's promises should enter upon them. Yet, [4.] He is allowed to make use of what other forces he has at hand, to follow the blow, when these young men have broken the ice. All he had in Samaria, or within call, were but 7000 men, v. 15. It is observable that it is the same number with theirs that he not bowed the knee to Baal (ch. xix. 18), though, it is likely, not the same men.
III. The issue was accordingly. The proud Syrians were beaten, and the poor despised Israelites were more than conquerors. The young men gave an alarm to the Syrians just at noon, at high dinner-time, supported by what little force they had, v. 16. Ben-hadad despised them at first (v. 18), but when they had, with unparalleled bravery and dexterity, slain every one his man, and so put the army into disorder, that proud man durst not face them, but mounted immediately, drunk as he was, and made the best of his way, v. 20. See how God takes away the spirit of princes, and makes himself terrible to the kings of the earth. Now where are the silver and gold he demanded of Ahab? Where are the handfuls of Samaria's dust? Those that are most secure are commonly least courageous. Ahab failed not to improve this advantage, but slew the Syrians with a great slaughter, v. 21. Note, God oftentimes makes one wicked man a scourge to another.
Adam Clarke: Commentary on the Bible - 1831
20:12: In the pavilions - This word comes from papilio, a butterfly, because tents, when pitched or spread out, resembled such animals; partly because of the mode of their expansion, and partly because of the manner in which they were painted.
Set yourselves in array - The original word, שימו simu, which we translate by this long periphrasis, is probably a military term for Begin the attack, Invest the city, Every man to his post, or some such like expression.
3 Kings (1 Kings) 20:13
Albert Barnes: Notes on the Bible - 1834
20:12: Pavilions - "Booths" (Gen 33:17 margin; Lev 23:42; Jon 4:5). The term seems to be properly applied to a stationary "booth" or "hut," as distinguished from a moveable "tent." On military expeditions, and especially in the case of a siege, such "huts" were naturally constructed to shelter the king and his chief officers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: message: Heb. word
drinking: Kg1 20:16, Kg1 16:9; Sa1 25:36; Sa2 13:28; Pro 31:4, Pro 31:5; Dan 5:2, Dan 5:30; Luk 21:34; Eph 5:18
pavilions: or, tents, That persons of regal dignity regaled themselves in this manner, we may learn from Dr. Chandler, who, when he went to visit the Aga of Suki, after his return from hawking, found him vexed and tired; and "a couch was prepared from him beneath a shed made against a cottage, and covered with green boughs to keep off the sun. He entered as we were standing by, and fell down on it to sleep, without taking any notice of us." Jer 43:10
Set yourselves in array, And they set: etc. or, Place the engines, And they placed engines
John Gill
And it came to pass, when Benhadad heard this message (as he was drinking, he and the kings in the pavilions),.... Though it was at noon, or before, 3Kings 20:16, which shows that he and they were addicted to intemperance:
that he said unto his servants; some of the principal officers of his army:
set yourselves in array; prepare for battle, betake yourselves to your arms, invest the city at once, and place the engines against it to batter it down:
and they set themselves in array against the city; besieged it in form, at least prepared for it; for it seems after all that it was not properly done.
Robert Jamieson, A. R. Fausset and David Brown
as he was drinking, he and the kings in the pavilions--booths made of branches of trees and brushwood; which were reared for kings in the camp, as they still are for Turkish pashas or agas in their expeditions [KEIL].
Set yourselves in array--Invest the city.
20:1320:13: Եւ ահա մարգարէ ոմն մատեաւ առ Աքաաբ արքայ Իսրայէլի՝ եւ ասէ. Ա՛յսպէս ասէ Տէր. Եթէ տեսանիցե՞ս զայն ամբոխ մեծ, ահա ես մատնեցի՛ց զնոսա այսօր ՚ի ձեռս քո. եւ գիտասցես՝ թէ ե՛ս եմ Տէր։
13 Եւ ահա մի մարգարէ մօտեցաւ Իսրայէլի Աքաաբ արքային ու ասաց. «Այսպէս է ասում Տէրը. “Տեսնո՞ւմ ես այս մեծ ամբոխը. ահա նրան այսօր քո ձեռքն եմ մատնելու, որ համոզուես, թէ ես եմ Տէրը”»:
13 Ահա մարգարէ մը Իսրայէլի Աքաաբ թագաւորին մօտեցաւ ու ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Բոլոր այս մեծ բազմութիւնը տեսա՞ր. ահա ես այսօր զանիկա քու ձեռքդ պիտի տամ, որպէս զի գիտնաս թէ ե՛ս եմ Տէրը’»։
Եւ ահա մարգարէ ոմն մատեաւ առ Աքաաբ արքայ Իսրայելի եւ ասէ. Այսպէս ասէ Տէր. Եթէ տեսանիցե՞ս զայն ամբոխ մեծ. ահա ես մատնեցից զնոսա այսօր ի ձեռս քո, եւ գիտասցես թէ ես եմ Տէր:

20:13: Եւ ահա մարգարէ ոմն մատեաւ առ Աքաաբ արքայ Իսրայէլի՝ եւ ասէ. Ա՛յսպէս ասէ Տէր. Եթէ տեսանիցե՞ս զայն ամբոխ մեծ, ահա ես մատնեցի՛ց զնոսա այսօր ՚ի ձեռս քո. եւ գիտասցես՝ թէ ե՛ս եմ Տէր։
13 Եւ ահա մի մարգարէ մօտեցաւ Իսրայէլի Աքաաբ արքային ու ասաց. «Այսպէս է ասում Տէրը. “Տեսնո՞ւմ ես այս մեծ ամբոխը. ահա նրան այսօր քո ձեռքն եմ մատնելու, որ համոզուես, թէ ես եմ Տէրը”»:
13 Ահա մարգարէ մը Իսրայէլի Աքաաբ թագաւորին մօտեցաւ ու ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Բոլոր այս մեծ բազմութիւնը տեսա՞ր. ահա ես այսօր զանիկա քու ձեռքդ պիտի տամ, որպէս զի գիտնաս թէ ե՛ս եմ Տէրը’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1320:13 И вот, один пророк подошел к Ахаву, царю Израильскому, и сказал: так говорит Господь: видишь ли все это большое полчище? вот, Я сегодня предам его в руку твою, чтобы ты знал, что Я Господь.
20:13 καὶ και and; even ἦλθον ερχομαι come; go δύο δυο two ἄνδρες ανηρ man; husband υἱοὶ υιος son παρανόμων παρανομος and; even ἐκάθισαν καθιζω sit down; seat ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite αὐτοῦ αυτος he; him καὶ και and; even κατεμαρτύρησαν καταμαρτυρεω testify against αὐτοῦ αυτος he; him λέγοντες λεγω tell; declare ηὐλόγηκας ευλογεω commend; acclaim θεὸν θεος God καὶ και and; even βασιλέα βασιλευς monarch; king καὶ και and; even ἐξήγαγον εξαγω lead out; bring out αὐτὸν αυτος he; him ἔξω εξω outside τῆς ο the πόλεως πολις city καὶ και and; even ἐλιθοβόλησαν λιθοβολεω stone αὐτὸν αυτος he; him λίθοις λιθος stone καὶ και and; even ἀπέθανεν αποθνησκω die
20:13 וְ wᵊ וְ and הִנֵּ֣ה׀ hinnˈē הִנֵּה behold נָבִ֣יא nāvˈî נָבִיא prophet אֶחָ֗ד ʔeḥˈāḏ אֶחָד one נִגַּשׁ֮ niggaš נגשׁ approach אֶל־ ʔel- אֶל to אַחְאָ֣ב ʔaḥʔˈāv אַחְאָב Ahab מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הְֽ hᵊˈ הֲ [interrogative] רָאִ֔יתָ rāʔˈîṯā ראה see אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הֶ he הַ the הָמֹ֥ון hāmˌôn הָמֹון commotion הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great הַ ha הַ the זֶּ֑ה zzˈeh זֶה this הִנְנִ֨י hinnˌî הִנֵּה behold נֹתְנֹ֤ו nōṯᵊnˈô נתן give בְ vᵊ בְּ in יָֽדְךָ֙ yˈāḏᵊḵā יָד hand הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and יָדַעְתָּ֖ yāḏaʕtˌā ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:13. et ecce propheta unus accedens ad Ahab regem Israhel ait haec dicit Dominus certe vidisti omnem multitudinem hanc nimiam ecce ego tradam eam in manu tua hodie ut scias quia ego sum DominusAnd behold a prophet coming to Achab, king of Israel, said to him: Thus saith the Lord: Hast thou seen all this exceeding great multitude? behold I will deliver them into thy hand this day: that thou mayst know that I am the Lord.
13. And, behold, a prophet came near unto Ahab king of Israel, and said, Thus saith the LORD, Hast thou seen all this great multitude? behold; I will deliver it into thine hand this day; and thou shalt know that I am the LORD.
20:13. And behold, one prophet, drawing near to Ahab, the king of Israel, said to him: “Thus says the Lord: Certainly, you have seen this entire exceedingly great multitude? Behold, I will deliver them into your hand today, so that you may know that I am the Lord.”
20:13. And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I [am] the LORD.
And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I [am] the LORD:

20:13 И вот, один пророк подошел к Ахаву, царю Израильскому, и сказал: так говорит Господь: видишь ли все это большое полчище? вот, Я сегодня предам его в руку твою, чтобы ты знал, что Я Господь.
20:13
καὶ και and; even
ἦλθον ερχομαι come; go
δύο δυο two
ἄνδρες ανηρ man; husband
υἱοὶ υιος son
παρανόμων παρανομος and; even
ἐκάθισαν καθιζω sit down; seat
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
αὐτοῦ αυτος he; him
καὶ και and; even
κατεμαρτύρησαν καταμαρτυρεω testify against
αὐτοῦ αυτος he; him
λέγοντες λεγω tell; declare
ηὐλόγηκας ευλογεω commend; acclaim
θεὸν θεος God
καὶ και and; even
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἐξήγαγον εξαγω lead out; bring out
αὐτὸν αυτος he; him
ἔξω εξω outside
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἐλιθοβόλησαν λιθοβολεω stone
αὐτὸν αυτος he; him
λίθοις λιθος stone
καὶ και and; even
ἀπέθανεν αποθνησκω die
20:13
וְ wᵊ וְ and
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
נָבִ֣יא nāvˈî נָבִיא prophet
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
נִגַּשׁ֮ niggaš נגשׁ approach
אֶל־ ʔel- אֶל to
אַחְאָ֣ב ʔaḥʔˈāv אַחְאָב Ahab
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הְֽ hᵊˈ הֲ [interrogative]
רָאִ֔יתָ rāʔˈîṯā ראה see
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הֶ he הַ the
הָמֹ֥ון hāmˌôn הָמֹון commotion
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
הִנְנִ֨י hinnˌî הִנֵּה behold
נֹתְנֹ֤ו nōṯᵊnˈô נתן give
בְ vᵊ בְּ in
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וְ wᵊ וְ and
יָדַעְתָּ֖ yāḏaʕtˌā ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:13. et ecce propheta unus accedens ad Ahab regem Israhel ait haec dicit Dominus certe vidisti omnem multitudinem hanc nimiam ecce ego tradam eam in manu tua hodie ut scias quia ego sum Dominus
And behold a prophet coming to Achab, king of Israel, said to him: Thus saith the Lord: Hast thou seen all this exceeding great multitude? behold I will deliver them into thy hand this day: that thou mayst know that I am the Lord.
20:13. And behold, one prophet, drawing near to Ahab, the king of Israel, said to him: “Thus says the Lord: Certainly, you have seen this entire exceedingly great multitude? Behold, I will deliver them into your hand today, so that you may know that I am the Lord.”
20:13. And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-21: Для ободрения Ахава посылается некоторый пророк, которого раввины произвольно считают Михеем (XXII:8); самый факт посольства пророка к Ахаву свидетельствует, что обличения пророка Илии не оставались бесследными для Ахава: очевидно, по крайней мере, преследований пророков уже не было теперь (о местопребывании пророка Илии во время сирийского нашествия нет известий; его специальной миссией было обличение нечестия и насилия израильского общества и преимущественно Ахава, гражданская же и политическая жизнь Израиля не была предметом его внимания). Пророк обещает Ахаву именем Иеговы и для утверждения его веры в Иегову (13: ст.) , а вместе указывает тактику в предстоящем сражении: его решит участие слуг, точнее молодых оруженосцев, областных начальников (ср. 2: Цар. XVIII:15); их оказалось лишь 232, невелик был и весь гарнизон города - 7000: (ст. 15; произвольно раввин Ярхи отождествлял эти 7000: солдат с 7000: истинных поклонников Иеговы, не чтивших Ваала (XIX:18)). Благоприятным для успеха израильтян обстоятельством явилось поведение и настроение Венадада: он продолжал пьянствовать (ст. 16, ср. 12) с соратниками своими и вместе с совершенной беспечностью был уверен в победе (ст. 18); LXX, слав. ошибочно передают евр. суккот, палатки, ст. 16: собственным именем Σοκχώθ, слав. Сокхоф - имя города на восточной стороне Иордана (Быт. XXXIII:17), в колене Гадовом (Нав. XIII:27; Суд. X:5: сл.; 3: Цар. VII:46. Ср. Onomast. 834); но в данном месте, где говорится об осаде Самарии, конечно, не могло быть речи о Сокхофе за Иорданом. Благодаря внезапному нападению на сирийский стан отборных вооруженных израильских юношей, а за ними гарнизона израильского (ст. 19), после кратковременного боя (ст. 20: поражал каждый противника своего; LXX слав. добавляют здесь: καί εδευτέρωσεν έκαστος τόν παρ αυτου̃, и удвои кийждо противнаго себе), победа осталась за израильтянами, и вышедший теперь Ахав довершил победу (ст. 21).
Adam Clarke: Commentary on the Bible - 1831
20:13: There came a prophet - Who this was we cannot tell; Jarchi says it was Micaiah, son of Imlah. It is strange that on such an occasion we hear nothing of Elijah or Elisha. Is it not possible that this was one of them disguised?
3 Kings (1 Kings) 20:14
Albert Barnes: Notes on the Bible - 1834
20:13: The rabbinical commentators conjecture that this prophet was Micaiah, the son of Imlah, who is mentioned below Kg1 22:8.
Hast thou seen all this great multitude? - The boast of Ben-hadad Kg1 20:10, was not without a basis of truth; his force seems to have exceeded 130, 000 (compare Kg1 20:25, Kg1 20:29-30). In his wars with the Assyrians we find him sometimes at the head of 100, 000 men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: came: Heb. approached
Hast thou: Kg2 6:8-12, Kg2 7:1, Kg2 13:23; Isa 7:1-9; Eze 20:14, Eze 20:22
and thou shalt: Kg1 20:28, Kg1 18:37; Exo 14:18, Exo 16:12; Psa 83:18; Isa 37:20; Eze 6:7; Joe 3:17
Geneva 1599
And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know (g) that I [am] the LORD.
(g) Before God went about with signs and miracles to pull Ahab from his impiety, and now again with wonderful victories.
John Gill
And, behold, there came a prophet unto Ahab king of Israel,.... Supposed by the Jewish writers to be Micaiah the son of Imlah, 3Kings 22:9 one of those perhaps that Obadiah hid in the cave, and now is sent out publicly on an errand to Ahab:
saying, thus saith the Lord, hast thou seen all this great multitude? considered what a vast number Benhadad's army consisted of:
behold, I will deliver it into thine hand this day; as great as it is:
and thou shalt know that I am the Lord; and not Baal, who can save by few as well as by many, and from a great multitude.
John Wesley
And behold, &c. - God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help: that Ahab and the idolatrous Israelites, might hereby be fully convinced, or left without excuse, that Ben - hadad's intolerable pride, and contempt of God, and of his people, might be punished: and that the remnant of his prophets and people who were involved in the same calamity with the rest of the Israelites, might be preserved and delivered. I am the Lord - And not Baal, because I will deliver thee, which he cannot do.
Robert Jamieson, A. R. Fausset and David Brown
THE SYRIANS ARE SLAIN. (3Kings 20:13-20)
behold, there came a prophet unto Ahab--Though the king and people of Israel had highly offended Him, God had not utterly cast them off. He still cherished designs of mercy towards them, and here, though unasked, gave them a signal proof of His interest in them, by a prophet's animating announcement that the Lord would that day deliver the mighty hosts of the enemy into his hand by means of a small, feeble, inadequate band. Conformably to the prophet's instructions, two hundred thirty-two young men went boldly out towards the camp of the enemy, while seven thousand more, apparently volunteers, followed at some little distance, or posted themselves at the gate, to be ready to reinforce those in front if occasion required it. Ben-hadad and his vassals and princes were already, at that early hour--scarcely midday--deep in their cups; and though informed of this advancing company, yet confiding in his numbers, or it may be, excited with wine, he ordered with indifference the proud intruders to be taken alive, whether they came with peaceful or hostile intentions. It was more easily said than done; the young men smote right and left, making terrible havoc among their intended captors; and their attack, together with the sight of the seven thousand, who soon rushed forward to mingle in the fray, created a panic in the Syrian army, who immediately took up flight. Ben-hadad himself escaped the pursuit of the victors on a fleet horse, surrounded by a squadron of horse guards. This glorious victory, won so easily, and with such a paltry force opposed to overwhelming numbers, was granted that Ahab and his people might know (3Kings 20:13) that God is the Lord. But we do not read of this acknowledgment being made, or of any sacrifices being offered in token of their national gratitude.
20:1420:14: Եւ ասէ Աքաաբ. Ի՞ւ։ Եւ ասէ. Այսպէս ասէ Տէր. Մանկտւո՛վ իշխանաց գաւառաց։ Եւ ասէ Աքաաբ. Ո՞ նախ գրգռեսցէ զպատերազմն։ Եւ ասէ. Դո՛ւ։
14 Աքաաբը հարցրեց. «Ո՞ւմ միջոցով»: Մարգարէն ասաց. «Այսպէս է ասում Տէրը. “Գաւառների իշխանների ծառաների միջոցով”»: Աքաաբը հարցրեց. «Ո՞վ պէտք է սկսի պատերազմը»: Մարգարէն ասաց. «Դո՛ւ»:
14 Աքաաբ ըսաւ. «Որո՞ւն ձեռքով»։ Անիկա ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Գաւառներու իշխաններուն մանչերուն ձեռքով’»։ Եւ ըսաւ. «Պատերազմը ո՞վ սկսի»։ Անիկա ըսաւ. «Դուն»։
Եւ ասէ Աքաաբ. Ի՞ւ: Եւ ասէ. Այսպէս ասէ Տէր. Մանկտւով իշխանաց գաւառաց: Եւ ասէ Աքաաբ. Ո՞ նախ գրգռեսցէ զպատերազմն: Եւ ասէ. Դու:

20:14: Եւ ասէ Աքաաբ. Ի՞ւ։ Եւ ասէ. Այսպէս ասէ Տէր. Մանկտւո՛վ իշխանաց գաւառաց։ Եւ ասէ Աքաաբ. Ո՞ նախ գրգռեսցէ զպատերազմն։ Եւ ասէ. Դո՛ւ։
14 Աքաաբը հարցրեց. «Ո՞ւմ միջոցով»: Մարգարէն ասաց. «Այսպէս է ասում Տէրը. “Գաւառների իշխանների ծառաների միջոցով”»: Աքաաբը հարցրեց. «Ո՞վ պէտք է սկսի պատերազմը»: Մարգարէն ասաց. «Դո՛ւ»:
14 Աքաաբ ըսաւ. «Որո՞ւն ձեռքով»։ Անիկա ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Գաւառներու իշխաններուն մանչերուն ձեռքով’»։ Եւ ըսաւ. «Պատերազմը ո՞վ սկսի»։ Անիկա ըսաւ. «Դուն»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1420:14 И сказал Ахав: чрез кого? Он сказал: так говорит Господь: чрез слуг областных начальников. И сказал [Ахав]: кто начнет сражение? Он сказал: ты.
20:14 καὶ και and; even ἀπέστειλαν αποστελλω send off / away πρὸς προς to; toward Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil λέγοντες λεγω tell; declare λελιθοβόληται λιθοβολεω stone Ναβουθαι ναβουθαι and; even τέθνηκεν θνησκω die; departed
20:14 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab בְּ bᵊ בְּ in מִ֔י mˈî מִי who וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in נַעֲרֵ֖י naʕᵃrˌê נַעַר boy שָׂרֵ֣י śārˈê שַׂר chief הַ ha הַ the מְּדִינֹ֑ות mmᵊḏînˈôṯ מְדִינָה district וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say מִֽי־ mˈî- מִי who יֶאְסֹ֥ר yesˌōr אסר bind הַ ha הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אָֽתָּה׃ ʔˈāttā אַתָּה you
20:14. et ait Ahab per quem dixitque ei haec dicit Dominus per pedisequos principum provinciarum et ait quis incipiet proeliari et ille dixit tuAnd Achab said: By whom? And he said to him: Thus saith the Lord: By the servants of the princes of the provinces. And he said: Who shall begin to fight? And he said: Thou.
14. And Ahab said, By whom? And he said, Thus saith the LORD, By the young men of the princes of the provinces. Then he said, Who shall begin the battle? And he answered, Thou.
20:14. And Ahab said, “By whom?” And he said to him: “Thus says the Lord: By the footmen of the leaders of the provinces.” And he said, “Who should begin to do battle?” And he said, “You should.”
20:14. And Ahab said, By whom? And he said, Thus saith the LORD, [Even] by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou.
And Ahab said, By whom? And he said, Thus saith the LORD, [Even] by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou:

20:14 И сказал Ахав: чрез кого? Он сказал: так говорит Господь: чрез слуг областных начальников. И сказал [Ахав]: кто начнет сражение? Он сказал: ты.
20:14
καὶ και and; even
ἀπέστειλαν αποστελλω send off / away
πρὸς προς to; toward
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
λέγοντες λεγω tell; declare
λελιθοβόληται λιθοβολεω stone
Ναβουθαι ναβουθαι and; even
τέθνηκεν θνησκω die; departed
20:14
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab
בְּ bᵊ בְּ in
מִ֔י mˈî מִי who
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
נַעֲרֵ֖י naʕᵃrˌê נַעַר boy
שָׂרֵ֣י śārˈê שַׂר chief
הַ ha הַ the
מְּדִינֹ֑ות mmᵊḏînˈôṯ מְדִינָה district
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
מִֽי־ mˈî- מִי who
יֶאְסֹ֥ר yesˌōr אסר bind
הַ ha הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אָֽתָּה׃ ʔˈāttā אַתָּה you
20:14. et ait Ahab per quem dixitque ei haec dicit Dominus per pedisequos principum provinciarum et ait quis incipiet proeliari et ille dixit tu
And Achab said: By whom? And he said to him: Thus saith the Lord: By the servants of the princes of the provinces. And he said: Who shall begin to fight? And he said: Thou.
20:14. And Ahab said, “By whom?” And he said to him: “Thus says the Lord: By the footmen of the leaders of the provinces.” And he said, “Who should begin to do battle?” And he said, “You should.”
20:14. And Ahab said, By whom? And he said, Thus saith the LORD, [Even] by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:14: By the young men of the princes of the provinces - These were probably some chosen persons out of the militia of different districts, raised by the princes of the provinces; the same as we would call lord-lieutenants of counties.
3 Kings (1 Kings) 20:15
Albert Barnes: Notes on the Bible - 1834
20:14: The "princes of the provinces" are the governors of districts, many of whom may have fled to the capital, as the hostile army advanced through Galilee and northern Samaria. The "young men" are their attendants, youths unaccustomed to war.
Who shall order the battle? - i. e., "Who shal join battle, begin the attack? We or the enemy?" The reply was, that the Israelites were to attack.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: young men: or, servants, Gen 14:14-16; Jdg 7:16-20; Sa1 17:50; Co1 1:27-29
order: Heb. bind, or tie, Kg1 18:44
John Gill
And Ahab said, by whom?.... Knowing he had no army with him sufficient to go out with against the Syrian army:
and he said, thus saith the Lord, even by the young men of the princes of the provinces; either such, as Kimchi thinks, who were brought up with him; or, as others, the sons of governors of provinces, who were kept as hostages, that their fathers might not rebel; neither of which is likely: but rather the servants of such princes who waited on them, and lived delicately and at ease, and were not trained up to military exercise, even by these should the victory be obtained:
then he said, who shall order the battle? begin the attack, we or they? or who shall conduct it, or be the general of the army, go before it, and lead them on? Ahab might think, being an idolater, that the Lord would not make use of him, or otherwise who could be thought of but himself?
and he answered, thou; thou must be the commander, go forth with the army, and make the attack upon the enemy.
John Wesley
He said, &c. - Not by old and experienced soldiers, but by those young men; either the sons of the princes, and great men of the land, who were fled thither for safety; or their pages, or servants that used to attend them: who are bred up delicately, and seem unfit for the business. Thou - Partly to encourage the young men to fight courageously, as being the presence of their prince: and partly, that it might appear, that the victory was wholly due to God's gracious providence, and not to the valour or worthiness of the instruments.
20:1520:15: Եւ հանդէ՛ս արար ծառայից իշխանաց գաւառաց, եւ եղեն երկերիւր եւ երեսուն. եւ ապա հանդէ՛ս արար ամենայն ժողովրդեանն. եւ ամենայն որդւոց զօրութեան եւթն հազար արանց[3705]. [3705] Ոմանք. Որդւոց զօրութեանց։
15 Աքաաբը հաշուեց գաւառների իշխանների ծառաներին ու տեսաւ, որ նրանք երկու հարիւր երեսուն հոգի են: Ապա հաշուեց ամբողջ ժողովրդին, զօրքի բոլոր անդամներին եւ տեսաւ, որ եօթը հազար մարդ կար: Կէսօրին նա յարձակման անցաւ:
15 Եւ գաւառներու իշխաններուն մանչերը համրեց ու երկու հարիւր երեսունըերկու հոգի էին։ Անկէ յետոյ բոլոր Իսրայէլի որդիները համրեց ու եօթը հազար հոգի էին։
Եւ հանդէս արար [455]ծառայից իշխանաց գաւառաց, եւ եղեն երկերիւր եւ [456]երեսուն. եւ ապա հանդէս արար ամենայն ժողովրդեանն, ամենայն որդւոց [457]զօրութեան` եւթն հազար արանց, եւ [458]ելանէր զմիջօրէիւ:

20:15: Եւ հանդէ՛ս արար ծառայից իշխանաց գաւառաց, եւ եղեն երկերիւր եւ երեսուն. եւ ապա հանդէ՛ս արար ամենայն ժողովրդեանն. եւ ամենայն որդւոց զօրութեան եւթն հազար արանց[3705].
[3705] Ոմանք. Որդւոց զօրութեանց։
15 Աքաաբը հաշուեց գաւառների իշխանների ծառաներին ու տեսաւ, որ նրանք երկու հարիւր երեսուն հոգի են: Ապա հաշուեց ամբողջ ժողովրդին, զօրքի բոլոր անդամներին եւ տեսաւ, որ եօթը հազար մարդ կար: Կէսօրին նա յարձակման անցաւ:
15 Եւ գաւառներու իշխաններուն մանչերը համրեց ու երկու հարիւր երեսունըերկու հոգի էին։ Անկէ յետոյ բոլոր Իսրայէլի որդիները համրեց ու եօթը հազար հոգի էին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1520:15 [Ахав] счел слуг областных начальников, и нашлось их двести тридцать два; после них счел весь народ, всех сынов Израилевых, семь тысяч.
20:15 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Αχααβ αχααβ stand up; resurrect κληρονόμει κληρονομεω inherit; heir τὸν ο the ἀμπελῶνα αμπελων vineyard Ναβουθαι ναβουθαι the Ιεζραηλίτου ιεζραηλιτης who; what οὐκ ου not ἔδωκέν διδωμι give; deposit σοι σοι you ἀργυρίου αργυριον silver piece; money ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be Ναβουθαι ναβουθαι live; alive ὅτι οτι since; that τέθνηκεν θνησκω die; departed
20:15 וַ wa וְ and יִּפְקֹ֗ד yyifqˈōḏ פקד miss אֶֽת־ ʔˈeṯ- אֵת [object marker] נַעֲרֵי֙ naʕᵃrˌê נַעַר boy שָׂרֵ֣י śārˈê שַׂר chief הַ ha הַ the מְּדִינֹ֔ות mmᵊḏînˈôṯ מְדִינָה district וַ wa וְ and יִּהְי֕וּ yyihyˈû היה be מָאתַ֖יִם māṯˌayim מֵאָה hundred שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two וּ û וְ and שְׁלֹשִׁ֑ים šᵊlōšˈîm שָׁלֹשׁ three וְ wᵊ וְ and אַחֲרֵיהֶ֗ם ʔaḥᵃrêhˈem אַחַר after פָּקַ֧ד pāqˈaḏ פקד miss אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֛ם ʕˈām עַם people כָּל־ kol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven אֲלָפִֽים׃ ʔᵃlāfˈîm אֶלֶף thousand
20:15. recensuit ergo pueros principum provinciarum et repperit numerum ducentorum triginta duum et post eos recensuit populum omnes filios Israhel septem miliaSo he mustered the servants of the princes of the provinces, and he found the number of two hundred and thirty-two: and he mustered after them the people, all the children of Israel, seven thousand:
15. Then he mustered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he mustered all the people, even all the children of Israel, being seven thousand.
20:15. Therefore, he took a count of the servants of the leaders of the provinces. And he found the number to be two hundred thirty-two. And he set them in order after the people, all the sons of Israel, who were seven thousand.
20:15. Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, [even] all the children of Israel, [being] seven thousand.
Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, [even] all the children of Israel, [being] seven thousand:

20:15 [Ахав] счел слуг областных начальников, и нашлось их двести тридцать два; после них счел весь народ, всех сынов Израилевых, семь тысяч.
20:15
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Αχααβ αχααβ stand up; resurrect
κληρονόμει κληρονομεω inherit; heir
τὸν ο the
ἀμπελῶνα αμπελων vineyard
Ναβουθαι ναβουθαι the
Ιεζραηλίτου ιεζραηλιτης who; what
οὐκ ου not
ἔδωκέν διδωμι give; deposit
σοι σοι you
ἀργυρίου αργυριον silver piece; money
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
Ναβουθαι ναβουθαι live; alive
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
20:15
וַ wa וְ and
יִּפְקֹ֗ד yyifqˈōḏ פקד miss
אֶֽת־ ʔˈeṯ- אֵת [object marker]
נַעֲרֵי֙ naʕᵃrˌê נַעַר boy
שָׂרֵ֣י śārˈê שַׂר chief
הַ ha הַ the
מְּדִינֹ֔ות mmᵊḏînˈôṯ מְדִינָה district
וַ wa וְ and
יִּהְי֕וּ yyihyˈû היה be
מָאתַ֖יִם māṯˌayim מֵאָה hundred
שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two
וּ û וְ and
שְׁלֹשִׁ֑ים šᵊlōšˈîm שָׁלֹשׁ three
וְ wᵊ וְ and
אַחֲרֵיהֶ֗ם ʔaḥᵃrêhˈem אַחַר after
פָּקַ֧ד pāqˈaḏ פקד miss
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֛ם ʕˈām עַם people
כָּל־ kol- כֹּל whole
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
אֲלָפִֽים׃ ʔᵃlāfˈîm אֶלֶף thousand
20:15. recensuit ergo pueros principum provinciarum et repperit numerum ducentorum triginta duum et post eos recensuit populum omnes filios Israhel septem milia
So he mustered the servants of the princes of the provinces, and he found the number of two hundred and thirty-two: and he mustered after them the people, all the children of Israel, seven thousand:
20:15. Therefore, he took a count of the servants of the leaders of the provinces. And he found the number to be two hundred thirty-two. And he set them in order after the people, all the sons of Israel, who were seven thousand.
20:15. Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, [even] all the children of Israel, [being] seven thousand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:15: Two hundred and thirty-two - These were probably the king's life or body guards; not all the militia, but two hundred and thirty of them who constituted the royal guard in Samaria. They were therefore the king's own regiment, and he is commanded by the prophet to put himself at their head.
Seven thousand - How low must the state of Israel have been at this time! These Jarchi thinks were the seven thousand who had not bowed the knee to Baal.
3 Kings (1 Kings) 20:18
Albert Barnes: Notes on the Bible - 1834
20:15: Seven thousand - Considering how populous Palestine was in the time of the earlier Israelite kings (see Ch2 13:3; Ch2 14:8; Ch2 17:14-18), the smallness of this number is somewhat surprising. If the reading be sound, we must suppose, first, that Ben-hadad's attack was very sudden, and that Ahab had no time to collect forces from distant parts of the country; and secondly, that during the long siege the garrison of Samaria had been greatly reduced, until it now did not exceed 7, 000 men fit for service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: two hundred: Jdg 7:7, Jdg 7:16; Sa1 14:6; Ch2 14:11
seven thousand: Kg1 19:18; Sa1 14:2; Kg2 13:7; Psa 106:40-43
John Gill
Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two,.... A very small number to go forth against so great an army as the host of the Syrians, and these raw unexperienced young men:
and after them he numbered all the people, even all the children of Israel, being seven thousand; which could never be the number of all the people in the land, nor even in the city of Samaria, who were able to bear arms; but it must mean such who were willing to go out to war on this occasion: and the number being just the same as of those that bowed not the knee to Baal, has led the Jewish commentators to conclude that these were the men that were numbered for war; but it is not likely that they were all in Samaria, or that none but those would go to war, though it must be owned the number is remarkable.
John Wesley
All Israel - All that were fit to go out to war; all, except those whom their age, or the same infirmity excused.
20:1620:16: եւ ելանէր զմիջօրէիւ. եւ որդին Ադերայ ընդ գինի՛ մտեալ էր եւ արբեալ ՚ի Սոկքով, ի՛նքն եւ երեսուն եւ երկու թագաւորքն օգնականք նորա։
16 Ադերի որդին եւ նրա երեսուներկու դաշնակից թագաւորները գինով հարբած էին Սոկքովում:
16 Ասոնք կէսօրին ելան. բայց Բենադադ ինք ու անոր օգնական թագաւորները, այն երեսունըերկու թագաւորները, վրաններու մէջ խմելով կը գինովնային։
Եւ [459]որդին Ադերայ`` ընդ գինի մտեալ էր եւ արբեալ [460]ի Սոկքով, ինքն եւ երեսուն եւ երկու թագաւորքն օգնականք նորա:

20:16: եւ ելանէր զմիջօրէիւ. եւ որդին Ադերայ ընդ գինի՛ մտեալ էր եւ արբեալ ՚ի Սոկքով, ի՛նքն եւ երեսուն եւ երկու թագաւորքն օգնականք նորա։
16 Ադերի որդին եւ նրա երեսուներկու դաշնակից թագաւորները գինով հարբած էին Սոկքովում:
16 Ասոնք կէսօրին ելան. բայց Բենադադ ինք ու անոր օգնական թագաւորները, այն երեսունըերկու թագաւորները, վրաններու մէջ խմելով կը գինովնային։
zohrab-1805▾ eastern-1994▾ western am▾
20:1620:16 И они выступили в полдень. Венадад же напился допьяна в палатках вместе с царями, с тридцатью двумя царями, помогавшими ему.
20:16 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear Αχααβ αχααβ since; that τέθνηκεν θνησκω die; departed Ναβουθαι ναβουθαι the Ιεζραηλίτης ιεζραηλιτης and; even διέρρηξεν διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes ἑαυτοῦ εαυτου of himself; his own καὶ και and; even περιεβάλετο περιβαλλω drape; clothe σάκκον σακκος sackcloth; sack καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid ταῦτα ουτος this; he καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even κατέβη καταβαινω step down; descend Αχααβ αχααβ into; for τὸν ο the ἀμπελῶνα αμπελων vineyard Ναβουθαι ναβουθαι the Ιεζραηλίτου ιεζραηλιτης inherit; heir αὐτόν αυτος he; him
20:16 וַ wa וְ and יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out בַּֽ bˈa בְּ in † הַ the צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon וּ û וְ and בֶן־הֲדַד֩ ven-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad שֹׁתֶ֨ה šōṯˌeh שׁתה drink שִׁכֹּ֜ור šikkˈôr שִׁכֹּור drunk בַּ ba בְּ in † הַ the סֻּכֹּ֗ות ssukkˈôṯ סֻכָּה cover of foliage ה֧וּא hˈû הוּא he וְ wᵊ וְ and הַ ha הַ the מְּלָכִ֛ים mmᵊlāḵˈîm מֶלֶךְ king שְׁלֹשִֽׁים־ šᵊlōšˈîm- שָׁלֹשׁ three וּ û וְ and שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עֹזֵ֥ר ʕōzˌēr עזר help אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
20:16. et egressi sunt meridie Benadad autem bibebat temulentus in umbraculo suo et reges triginta duo cum eo qui ad auxilium eius venerantAnd they went out at noon. But Benadad was drinking himself drunk in his pavilion, and the two and thirty kings with him, who were come to help him.
16. And they went out at noon. But Ben-hadad was drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him.
20:16. And they went out at midday. But Benhadad was drinking; he was inebriated in his pavilion, and the thirty-two kings with him, who had arrived in order to assist him.
20:16. And they went out at noon. But Benhadad [was] drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him.
And they went out at noon. But Ben- hadad [was] drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him:

20:16 И они выступили в полдень. Венадад же напился допьяна в палатках вместе с царями, с тридцатью двумя царями, помогавшими ему.
20:16
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
Αχααβ αχααβ since; that
τέθνηκεν θνησκω die; departed
Ναβουθαι ναβουθαι the
Ιεζραηλίτης ιεζραηλιτης and; even
διέρρηξεν διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
ἑαυτοῦ εαυτου of himself; his own
καὶ και and; even
περιεβάλετο περιβαλλω drape; clothe
σάκκον σακκος sackcloth; sack
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
ταῦτα ουτος this; he
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
καὶ και and; even
κατέβη καταβαινω step down; descend
Αχααβ αχααβ into; for
τὸν ο the
ἀμπελῶνα αμπελων vineyard
Ναβουθαι ναβουθαι the
Ιεζραηλίτου ιεζραηλιτης inherit; heir
αὐτόν αυτος he; him
20:16
וַ wa וְ and
יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out
בַּֽ bˈa בְּ in
הַ the
צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon
וּ û וְ and
בֶן־הֲדַד֩ ven-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad
שֹׁתֶ֨ה šōṯˌeh שׁתה drink
שִׁכֹּ֜ור šikkˈôr שִׁכֹּור drunk
בַּ ba בְּ in
הַ the
סֻּכֹּ֗ות ssukkˈôṯ סֻכָּה cover of foliage
ה֧וּא hˈû הוּא he
וְ wᵊ וְ and
הַ ha הַ the
מְּלָכִ֛ים mmᵊlāḵˈîm מֶלֶךְ king
שְׁלֹשִֽׁים־ šᵊlōšˈîm- שָׁלֹשׁ three
וּ û וְ and
שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
עֹזֵ֥ר ʕōzˌēr עזר help
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
20:16. et egressi sunt meridie Benadad autem bibebat temulentus in umbraculo suo et reges triginta duo cum eo qui ad auxilium eius venerant
And they went out at noon. But Benadad was drinking himself drunk in his pavilion, and the two and thirty kings with him, who were come to help him.
20:16. And they went out at midday. But Benhadad was drinking; he was inebriated in his pavilion, and the thirty-two kings with him, who had arrived in order to assist him.
20:16. And they went out at noon. But Benhadad [was] drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:16: drinking himself drunk - Ben-hadad meant probably to mark his utter contempt of his foe. Compare the contempt of Belshazzar Dan 5:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: Benhadad: Kg1 20:11, Kg1 20:12, Kg1 16:7; Pro 23:29-32; Ecc 10:16, Ecc 10:17; Hos 4:11
the thirty: Isa 54:15; The Syrians, the besiegers, had their directions from a drunken king, who gave orders over his cups, while he was drinking at noon. Drunkenness is a sin which is most detestable in all, but more so in a king than in a private individual, inasmuch as the greater weight a man's situation carries, whether from accumulated riches, family connections, hereditary authority, or invested command, so is the influence which his vices must have on those around him. Perhaps it may be said, from past experience, that drunkenness, which is a most heinous sin in the sight of God, may be charged on those who indulge only now and then in that which may eventually lead them into drunkenness; for they shut their eyes against the most palpable facts, and rather than give up the paltry gratification of a debauch, involve thousands by their example to positive harm. Benhadad's drunkenness was the forerunner of his fall. Belshazzar also, we read, drank wine with his princes, his wives, and his concubines, and praised the gods of gold, silver, brass, iron, wood, and stone, and in the same hour came forth the finger of a man's hand and wrote his doom on the plaster of the wall. Those who fancy themselves perfectly secure, and above the possibility of falling, are commonly nearest their destruction. there is always an Ahab read to take advantage of and improve the self-imposed imbecility.
John Gill
And they went out at noon,.... From Samaria, the two hundred and thirty two young men, and the 7000 Israelites, openly, with great spirit and courage, fearless and undaunted; but it is not said that Ahab went out at the head of them; it seems as if he did not by what is said, 3Kings 20:21,
but Benhadad was drinking himself drunk in the pavilions (or booths, or tents), he, and the kings, the thirty two kings that helped him; who either were his subjects, or his tributaries, or confederates; being secure, and having nothing to fear from Ahab, he and they gave themselves up to carousing and drinking, even at noon, and so destruction came upon them unawares, as on Belshazzar.
20:1720:17: Եւ ելին նախ մանկունք իշխանաց գաւառացն. եւ առաքեցին առ որդին Ադերայ, եւ պատմեցին նմա եւ ասեն. Ա՛րք ելին ՚ի Սամարեայ։
17 Նախ յարձակում գործեցին գաւառների իշխանների ծառաները: Լուր ուղարկեցին Ադերի որդուն, պատմեցին նրան ու ասացին. «Պաշարուած Սամարիայից մարդիկ են դուրս եկել»:
17 Առաջ գաւառներու իշխաններուն մանչերը ելան ու Բենադադ մարդիկ ղրկեց, որոնք անոր պատմեցին թէ Սամարիայէն մարդիկ եկան։
Եւ ելին նախ մանկունք իշխանաց գաւառացն, եւ [461]առաքեցին առ որդին Ադերայ``, եւ պատմեցին նմա եւ ասեն. Արք ելին ի Սամարեայ:

20:17: Եւ ելին նախ մանկունք իշխանաց գաւառացն. եւ առաքեցին առ որդին Ադերայ, եւ պատմեցին նմա եւ ասեն. Ա՛րք ելին ՚ի Սամարեայ։
17 Նախ յարձակում գործեցին գաւառների իշխանների ծառաները: Լուր ուղարկեցին Ադերի որդուն, պատմեցին նրան ու ասացին. «Պաշարուած Սամարիայից մարդիկ են դուրս եկել»:
17 Առաջ գաւառներու իշխաններուն մանչերը ելան ու Բենադադ մարդիկ ղրկեց, որոնք անոր պատմեցին թէ Սամարիայէն մարդիկ եկան։
zohrab-1805▾ eastern-1994▾ western am▾
20:1720:17 И выступили прежде слуги областных начальников. И послал Венадад, и донесли ему, что люди вышли из Самарии.
20:17 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Ηλιου ηλιου the Θεσβίτην θεσβιτης tell; declare
20:17 וַ wa וְ and יֵּצְא֗וּ yyēṣᵊʔˈû יצא go out נַעֲרֵ֛י naʕᵃrˈê נַעַר boy שָׂרֵ֥י śārˌê שַׂר chief הַ ha הַ the מְּדִינֹ֖ות mmᵊḏînˌôṯ מְדִינָה district בָּ bā בְּ in † הַ the רִֽאשֹׁנָ֑ה rˈišōnˈā רִאשֹׁון first וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send בֶּן־הֲדַ֗ד ben-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad וַ wa וְ and יַּגִּ֤ידוּ yyaggˈîḏû נגד report לֹו֙ lˌô לְ to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אֲנָשִׁ֕ים ʔᵃnāšˈîm אִישׁ man יָצְא֖וּ yāṣᵊʔˌû יצא go out מִ mi מִן from שֹּׁמְרֹֽון׃ ššōmᵊrˈôn שֹׁמְרֹון Samaria
20:17. egressi sunt autem pueri principum provinciarum in prima fronte misit itaque Benadad qui nuntiaverunt ei dicentes viri egressi sunt de SamariaAnd the servants of the princes of the provinces went out first. And Benadad sent. And they told him, saying: There are men come out of Samaria.
17. And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying, There are men come out from Samaria.
20:17. Then the servants of the leaders of the provinces went out to the first place, at the front. And so, Benhadad sent, and they reported to him, saying: “Men have gone out from Samaria.”
20:17. And the young men of the princes of the provinces went out first; and Benhadad sent out, and they told him, saying, There are men come out of Samaria.
And the young men of the princes of the provinces went out first; and Ben- hadad sent out, and they told him, saying, There are men come out of Samaria:

20:17 И выступили прежде слуги областных начальников. И послал Венадад, и донесли ему, что люди вышли из Самарии.
20:17
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Ηλιου ηλιου the
Θεσβίτην θεσβιτης tell; declare
20:17
וַ wa וְ and
יֵּצְא֗וּ yyēṣᵊʔˈû יצא go out
נַעֲרֵ֛י naʕᵃrˈê נַעַר boy
שָׂרֵ֥י śārˌê שַׂר chief
הַ ha הַ the
מְּדִינֹ֖ות mmᵊḏînˌôṯ מְדִינָה district
בָּ בְּ in
הַ the
רִֽאשֹׁנָ֑ה rˈišōnˈā רִאשֹׁון first
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
בֶּן־הֲדַ֗ד ben-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
וַ wa וְ and
יַּגִּ֤ידוּ yyaggˈîḏû נגד report
לֹו֙ lˌô לְ to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אֲנָשִׁ֕ים ʔᵃnāšˈîm אִישׁ man
יָצְא֖וּ yāṣᵊʔˌû יצא go out
מִ mi מִן from
שֹּׁמְרֹֽון׃ ššōmᵊrˈôn שֹׁמְרֹון Samaria
20:17. egressi sunt autem pueri principum provinciarum in prima fronte misit itaque Benadad qui nuntiaverunt ei dicentes viri egressi sunt de Samaria
And the servants of the princes of the provinces went out first. And Benadad sent. And they told him, saying: There are men come out of Samaria.
20:17. Then the servants of the leaders of the provinces went out to the first place, at the front. And so, Benhadad sent, and they reported to him, saying: “Men have gone out from Samaria.”
20:17. And the young men of the princes of the provinces went out first; and Benhadad sent out, and they told him, saying, There are men come out of Samaria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:17: Ben-hadad sent out, and they told him - The Septuagint has a better reading: "they sent and told the king of Syria."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: Kg1 20:14, Kg1 20:15, Kg1 20:19
Geneva 1599
And the (h) young men of the princes of the provinces went out first; and Benhadad sent out, and they told him, saying, There are men come out of Samaria.
(h) That is, young men trained in the service of princes.
John Gill
And the young men of the princes of the provinces went out first,.... From Samaria, before the 7000 did:
and Benhadad sent out; of his pavilion, a messenger or messengers to his sentinels, to know what news, and how matters stood, whether Ahab had sent any message, signifying his compliance with his terms:
and they told him, saying, there are men come out of Samaria; but upon what account they could not say.
20:1820:18: Եւ ասէ ցնոսա. Եթէ ՚ի խաղաղութիւն ելանիցեն՝ կալջի՛ք զնոսա կենդանիս, եւ եթէ ՚ի պատերա՛զմ ելանիցեն՝ կալջի՛ք զնոսա կենդանիս։
18 Ադերի որդին ասաց նրանց. «Եթէ խաղաղութեան համար են դուրս եկել, կենդանի՛ բռնեցէք նրանց, եթէ պատերազմի համար են եկել, դարձեա՛լ կենդանի բռնեցէք»:
18 Անիկա ըսաւ. «Եթէ անոնք խաղաղութեան համար եկան՝ զանոնք ողջ թողուցէք, իսկ եթէ պատերազմելու եկան՝ զանոնք ողջ բռնեցէք։
Եւ ասէ ցնոսա. Եթէ ի խաղաղութիւն ելանիցեն, կալջիք զնոսա կենդանիս, եւ եթէ ի պատերազմ ելանիցեն, կալջիք զնոսա կենդանիս:

20:18: Եւ ասէ ցնոսա. Եթէ ՚ի խաղաղութիւն ելանիցեն՝ կալջի՛ք զնոսա կենդանիս, եւ եթէ ՚ի պատերա՛զմ ելանիցեն՝ կալջի՛ք զնոսա կենդանիս։
18 Ադերի որդին ասաց նրանց. «Եթէ խաղաղութեան համար են դուրս եկել, կենդանի՛ բռնեցէք նրանց, եթէ պատերազմի համար են եկել, դարձեա՛լ կենդանի բռնեցէք»:
18 Անիկա ըսաւ. «Եթէ անոնք խաղաղութեան համար եկան՝ զանոնք ողջ թողուցէք, իսկ եթէ պատերազմելու եկան՝ զանոնք ողջ բռնեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
20:1820:18 Он сказал: если за миром вышли они, то схватите их живыми, и если на войну вышли, также схватите их живыми.
20:18 ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even κατάβηθι καταβαινω step down; descend εἰς εις into; for ἀπαντὴν απαντη monarch; king Ισραηλ ισραηλ.1 Israel τοῦ ο the ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria ἰδοὺ ιδου see!; here I am οὗτος ουτος this; he ἐν εν in ἀμπελῶνι αμπελων vineyard Ναβουθαι ναβουθαι since; that καταβέβηκεν καταβαινω step down; descend ἐκεῖ εκει there κληρονομῆσαι κληρονομεω inherit; heir αὐτόν αυτος he; him
20:18 וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say אִם־ ʔim- אִם if לְ lᵊ לְ to שָׁלֹ֥ום šālˌôm שָׁלֹום peace יָצָ֖אוּ yāṣˌāʔû יצא go out תִּפְשׂ֣וּם tifśˈûm תפשׂ seize חַיִּ֑ים ḥayyˈîm חַי alive וְ wᵊ וְ and אִ֧ם ʔˈim אִם if לְ lᵊ לְ to מִלְחָמָ֛ה milḥāmˈā מִלְחָמָה war יָצָ֖אוּ yāṣˌāʔû יצא go out חַיִּ֥ים ḥayyˌîm חַי alive תִּפְשֽׂוּם׃ tifśˈûm תפשׂ seize
20:18. at ille sive ait pro pace veniunt adprehendite eos vivos sive ut proelientur vivos eos capiteAnd he said: Whether they come for peace, take them alive: or whether they come to fight, take them alive.
18. And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive.
20:18. And he said: “If they have arrived for peace, apprehend them alive; if to do battle, capture them alive.”
20:18. And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive.
And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive:

20:18 Он сказал: если за миром вышли они, то схватите их живыми, и если на войну вышли, также схватите их живыми.
20:18
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
κατάβηθι καταβαινω step down; descend
εἰς εις into; for
ἀπαντὴν απαντη monarch; king
Ισραηλ ισραηλ.1 Israel
τοῦ ο the
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
ἰδοὺ ιδου see!; here I am
οὗτος ουτος this; he
ἐν εν in
ἀμπελῶνι αμπελων vineyard
Ναβουθαι ναβουθαι since; that
καταβέβηκεν καταβαινω step down; descend
ἐκεῖ εκει there
κληρονομῆσαι κληρονομεω inherit; heir
αὐτόν αυτος he; him
20:18
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
אִם־ ʔim- אִם if
לְ lᵊ לְ to
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
יָצָ֖אוּ yāṣˌāʔû יצא go out
תִּפְשׂ֣וּם tifśˈûm תפשׂ seize
חַיִּ֑ים ḥayyˈîm חַי alive
וְ wᵊ וְ and
אִ֧ם ʔˈim אִם if
לְ lᵊ לְ to
מִלְחָמָ֛ה milḥāmˈā מִלְחָמָה war
יָצָ֖אוּ yāṣˌāʔû יצא go out
חַיִּ֥ים ḥayyˌîm חַי alive
תִּפְשֽׂוּם׃ tifśˈûm תפשׂ seize
20:18. at ille sive ait pro pace veniunt adprehendite eos vivos sive ut proelientur vivos eos capite
And he said: Whether they come for peace, take them alive: or whether they come to fight, take them alive.
20:18. And he said: “If they have arrived for peace, apprehend them alive; if to do battle, capture them alive.”
20:18. And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:18: Take them alive - He was confident of victory. Do not slay them; bring them to me, they may give us some useful information.
3 Kings (1 Kings) 20:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: Sa1 2:3, Sa1 2:4, Sa1 14:11, Sa1 14:12, Sa1 17:44; Kg2 14:8-12; Pro 18:12
John Gill
And he said, whether they be come out for peace,.... To propose terms of peace:
take them alive; make them prisoners, which was contrary to the laws of nations:
or whether they be come out for war, take them alive; he made no doubt of their being easily taken; but he would not have them be put to death, that he might examine them, and know the state of things in Samaria, and what Ahab intended to do, that he might take his measures accordingly.
John Wesley
Take them - He bids them not fight, for he thought they needed not to strike one stroke; and that the Israelites could not stand the first brunt.
20:1920:19: Եւ ելին ՚ի քաղաքէն մանկտի իշխանաց գաւառացն, եւ զօրն զկնի նոցա.
19 Քաղաքից դուրս եկան գաւառների իշխանների ծառաները, նրանց յետեւից՝ նաեւ զօրքը,
19 Այս գաւառներու իշխաններուն մանչերը ու անոնց ետեւէն գացող զօրքը քաղաքէն դուրս ելան։
Եւ ելին ի քաղաքէն մանկտի իշխանաց գաւառացն, եւ զօրն զկնի նոցա:

20:19: Եւ ելին ՚ի քաղաքէն մանկտի իշխանաց գաւառացն, եւ զօրն զկնի նոցա.
19 Քաղաքից դուրս եկան գաւառների իշխանների ծառաները, նրանց յետեւից՝ նաեւ զօրքը,
19 Այս գաւառներու իշխաններուն մանչերը ու անոնց ետեւէն գացող զօրքը քաղաքէն դուրս ելան։
zohrab-1805▾ eastern-1994▾ western am▾
20:1920:19 Вышли из города слуги областных начальников, и войско за ними.
20:19 καὶ και and; even λαλήσεις λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him λέγων λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὡς ως.1 as; how σὺ συ you ἐφόνευσας φονευω murder καὶ και and; even ἐκληρονόμησας κληρονομεω inherit; heir διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality ᾧ ος who; what ἔλειξαν λειχω the ὕες υς sow καὶ και and; even οἱ ο the κύνες κυων dog τὸ ο the αἷμα αιμα blood; bloodstreams Ναβουθαι ναβουθαι there λείξουσιν λειχω the κύνες κυων dog τὸ ο the αἷμά αιμα blood; bloodstreams σου σου of you; your καὶ και and; even αἱ ο the πόρναι πορνη prostitute λούσονται λουω bathe ἐν εν in τῷ ο the αἵματί αιμα blood; bloodstreams σου σου of you; your
20:19 וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these יָצְא֣וּ yāṣᵊʔˈû יצא go out מִן־ min- מִן from הָ hā הַ the עִ֔יר ʕˈîr עִיר town נַעֲרֵ֖י naʕᵃrˌê נַעַר boy שָׂרֵ֣י śārˈê שַׂר chief הַ ha הַ the מְּדִינֹ֑ות mmᵊḏînˈôṯ מְדִינָה district וְ wᵊ וְ and הַ ha הַ the חַ֖יִל ḥˌayil חַיִל power אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
20:19. egressi sunt ergo pueri principum provinciarum ac reliquus exercitus sequebaturSo the servants of the princes of the provinces went out, and the rest of the army followed:
19. So these went out of the city, the young men of the princes of the provinces, and the army which followed them.
20:19. Therefore, the servants of the leaders of the provinces went out, and the remainder of the army was following.
20:19. So these young men of the princes of the provinces came out of the city, and the army which followed them.
So these young men of the princes of the provinces came out of the city, and the army which followed them:

20:19 Вышли из города слуги областных начальников, и войско за ними.
20:19
καὶ και and; even
λαλήσεις λαλεω talk; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
λέγων λεγω tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὡς ως.1 as; how
σὺ συ you
ἐφόνευσας φονευω murder
καὶ και and; even
ἐκληρονόμησας κληρονομεω inherit; heir
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐν εν in
παντὶ πας all; every
τόπῳ τοπος place; locality
ος who; what
ἔλειξαν λειχω the
ὕες υς sow
καὶ και and; even
οἱ ο the
κύνες κυων dog
τὸ ο the
αἷμα αιμα blood; bloodstreams
Ναβουθαι ναβουθαι there
λείξουσιν λειχω the
κύνες κυων dog
τὸ ο the
αἷμά αιμα blood; bloodstreams
σου σου of you; your
καὶ και and; even
αἱ ο the
πόρναι πορνη prostitute
λούσονται λουω bathe
ἐν εν in
τῷ ο the
αἵματί αιμα blood; bloodstreams
σου σου of you; your
20:19
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
יָצְא֣וּ yāṣᵊʔˈû יצא go out
מִן־ min- מִן from
הָ הַ the
עִ֔יר ʕˈîr עִיר town
נַעֲרֵ֖י naʕᵃrˌê נַעַר boy
שָׂרֵ֣י śārˈê שַׂר chief
הַ ha הַ the
מְּדִינֹ֑ות mmᵊḏînˈôṯ מְדִינָה district
וְ wᵊ וְ and
הַ ha הַ the
חַ֖יִל ḥˌayil חַיִל power
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
20:19. egressi sunt ergo pueri principum provinciarum ac reliquus exercitus sequebatur
So the servants of the princes of the provinces went out, and the rest of the army followed:
20:19. Therefore, the servants of the leaders of the provinces went out, and the remainder of the army was following.
20:19. So these young men of the princes of the provinces came out of the city, and the army which followed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
So these young men of the princes of the provinces came out of the city,.... First, as before observed, and marched forwards towards the Syrian camp:
and the army which followed them; consisting of 7000 men.
20:2020:20: եւ եհար իւրաքանչիւրոք որում դիպեցաւ. եւ փախեան Ասորիքն, եւ հալածեաց զնոսա Իսրայէլ. եւ ապրեցաւ որդին Ադերայ՝ արքա՛յ Ասորւոց հեծեալ ձիով՝ հանդերձ երիւք ոմամբք հեծելովք։
20 եւ ամէն մէկն սպանեց նրան, ով հանդիպեց իրեն: Ասորիները փախան, եւ իսրայէլացիները հալածեցին նրանց: Ասորիների արքան՝ Ադերի որդին, ձի հեծած, հազիւ փրկուեց երեք ձիաւորների հետ:
20 Ամէն մարդ իր դէմ* ելլողը զարկաւ ու Ասորիները փախան։ Իսրայէլ զանոնք հալածեց ու Ասորիներու Բենադադ թագաւորը ձիու վրայ հեծած՝ քանի մը ձիաւորներով ազատեցաւ։
եւ եհար իւրաքանչիւր ոք որում դիպեցաւ. եւ փախեան Ասորիքն, եւ հալածեաց զնոսա Իսրայէլ. եւ ապրեցաւ [462]որդին Ադերայ`` արքայ Ասորւոց հեծեալ ձիով` հանդերձ [463]երիւք ոմամբք`` հեծելովք:

20:20: եւ եհար իւրաքանչիւրոք որում դիպեցաւ. եւ փախեան Ասորիքն, եւ հալածեաց զնոսա Իսրայէլ. եւ ապրեցաւ որդին Ադերայ՝ արքա՛յ Ասորւոց հեծեալ ձիով՝ հանդերձ երիւք ոմամբք հեծելովք։
20 եւ ամէն մէկն սպանեց նրան, ով հանդիպեց իրեն: Ասորիները փախան, եւ իսրայէլացիները հալածեցին նրանց: Ասորիների արքան՝ Ադերի որդին, ձի հեծած, հազիւ փրկուեց երեք ձիաւորների հետ:
20 Ամէն մարդ իր դէմ* ելլողը զարկաւ ու Ասորիները փախան։ Իսրայէլ զանոնք հալածեց ու Ասորիներու Բենադադ թագաւորը ձիու վրայ հեծած՝ քանի մը ձիաւորներով ազատեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020:20 И поражал каждый противника своего; и побежали Сирияне, а Израильтяне погнались за ними. Венадад же, царь Сирийский, спасся на коне с всадниками.
20:20 καὶ και and; even εἶπεν επω say; speak Αχααβ αχααβ to; toward Ηλιου ηλιου if; whether εὕρηκάς ευρισκω find με με me ὁ ο the ἐχθρός εχθρος hostile; enemy μου μου of me; mine καὶ και and; even εἶπεν επω say; speak εὕρηκα ευρισκω find διότι διοτι because; that μάτην ματην groundlessly; in vain πέπρασαι πιπρασκω sell ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master παροργίσαι παροργιζω enrage; provoke αὐτόν αυτος he; him
20:20 וַ wa וְ and יַּכּוּ֙ yyakkˌû נכה strike אִ֣ישׁ ʔˈîš אִישׁ man אִישֹׁ֔ו ʔîšˈô אִישׁ man וַ wa וְ and יָּנֻ֣סוּ yyānˈusû נוס flee אֲרָ֔ם ʔᵃrˈām אֲרָם Aram וַֽ wˈa וְ and יִּרְדְּפֵ֖ם yyirdᵊfˌēm רדף pursue יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּמָּלֵ֗ט yyimmālˈēṭ מלט escape בֶּן־הֲדַד֙ ben-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֲרָ֔ם ʔᵃrˈām אֲרָם Aram עַל־ ʕal- עַל upon ס֖וּס sˌûs סוּס horse וּ û וְ and פָרָשִֽׁים׃ fārāšˈîm פָּרָשׁ horseman
20:20. et percussit unusquisque virum qui contra se venerat fugeruntque Syri et persecutus est eos Israhel fugit quoque Benadad rex Syriae in equo cum equitibusAnd every one slew the man that came against him: and the Syrians fled, and Israel pursued after them. And Benadad, king of Syria, fled away on horseback with his horsemen.
20. And they slew every one his man; and the Syrians fled, and Israel pursued them: and Ben-hadad the king of Syria escaped on an horse with horsemen.
20:20. And each one struck down the man who came against him. And the Syrians fled, and Israel pursued them. Also, Benhadad, the king of Syria, fled on a horse, with his horsemen.
20:20. And they slew every one his man: and the Syrians fled; and Israel pursued them: and Benhadad the king of Syria escaped on an horse with the horsemen.
And they slew every one his man: and the Syrians fled; and Israel pursued them: and Ben- hadad the king of Syria escaped on an horse with the horsemen:

20:20 И поражал каждый противника своего; и побежали Сирияне, а Израильтяне погнались за ними. Венадад же, царь Сирийский, спасся на коне с всадниками.
20:20
καὶ και and; even
εἶπεν επω say; speak
Αχααβ αχααβ to; toward
Ηλιου ηλιου if; whether
εὕρηκάς ευρισκω find
με με me
ο the
ἐχθρός εχθρος hostile; enemy
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
εὕρηκα ευρισκω find
διότι διοτι because; that
μάτην ματην groundlessly; in vain
πέπρασαι πιπρασκω sell
ποιῆσαι ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
παροργίσαι παροργιζω enrage; provoke
αὐτόν αυτος he; him
20:20
וַ wa וְ and
יַּכּוּ֙ yyakkˌû נכה strike
אִ֣ישׁ ʔˈîš אִישׁ man
אִישֹׁ֔ו ʔîšˈô אִישׁ man
וַ wa וְ and
יָּנֻ֣סוּ yyānˈusû נוס flee
אֲרָ֔ם ʔᵃrˈām אֲרָם Aram
וַֽ wˈa וְ and
יִּרְדְּפֵ֖ם yyirdᵊfˌēm רדף pursue
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּמָּלֵ֗ט yyimmālˈēṭ מלט escape
בֶּן־הֲדַד֙ ben-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֲרָ֔ם ʔᵃrˈām אֲרָם Aram
עַל־ ʕal- עַל upon
ס֖וּס sˌûs סוּס horse
וּ û וְ and
פָרָשִֽׁים׃ fārāšˈîm פָּרָשׁ horseman
20:20. et percussit unusquisque virum qui contra se venerat fugeruntque Syri et persecutus est eos Israhel fugit quoque Benadad rex Syriae in equo cum equitibus
And every one slew the man that came against him: and the Syrians fled, and Israel pursued after them. And Benadad, king of Syria, fled away on horseback with his horsemen.
20:20. And each one struck down the man who came against him. And the Syrians fled, and Israel pursued them. Also, Benhadad, the king of Syria, fled on a horse, with his horsemen.
20:20. And they slew every one his man: and the Syrians fled; and Israel pursued them: and Benhadad the king of Syria escaped on an horse with the horsemen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:20: The Syrians fled - They were doubtless panic-struck.
3 Kings (1 Kings) 20:23
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: they slew: Sa2 2:16; Ecc 9:11
the Syrians: Lev 26:8; Jdg 7:20-22; Sa1 14:13-15; Kg2 7:6, Kg2 7:7; Psa 33:16, Psa 46:6
escaped: Sa1 30:16, Sa1 30:17; Kg2 19:36
Geneva 1599
And they slew every one his man: and the Syrians fled; and Israel pursued them: and Benhadad the king of Syria escaped on an horse with the (i) horsemen.
(i) They who were appointed for the preservation of his person.
John Gill
And they slew everyone his man,.... The Syrian army, or at least a body of men detached from them, met them, opposed them, and fought them, and they slew of them 7232 men; as many as they themselves were:
and the Syrians fled; not expecting such a rebuff:
and Israel pursued them; to make some further advantage of their victory:
and Benhadad the king of Syria escaped on an horse, with the horsemen; with two couple of horsemen, as the Targum; with these to guard him he galloped away as fast as he could for his life.
John Wesley
His man - Him who came to seize upon him, as Ben - hadad had commanded. Fled - Being amazed at the unexpected and undaunted courage of the Israelites, and struck with a divine terror.
20:2120:21: Եւ ել արքայն Իսրայէլի, եւ ա՛ռ զերիվարս եւ զկառս, եւ եհար յԱսորւոց հարուածս մեծամեծս։
21 Իսրայէլի արքան առաջ շարժուեց, վերցրեց երիվարներն ու մարտակառքերը եւ ասորիներին մեծ հարուածներ հասցրեց:
21 Իսրայէլի թագաւորը ելաւ ու ձիերը եւ կառքերը զարկաւ ու Ասորիները մեծ կոտորածով մը զարկաւ։
Եւ ել արքայն Իսրայելի եւ [464]առ զերիվարս եւ զկառս, եւ եհար յԱսորւոց հարուածս մեծամեծս:

20:21: Եւ ել արքայն Իսրայէլի, եւ ա՛ռ զերիվարս եւ զկառս, եւ եհար յԱսորւոց հարուածս մեծամեծս։
21 Իսրայէլի արքան առաջ շարժուեց, վերցրեց երիվարներն ու մարտակառքերը եւ ասորիներին մեծ հարուածներ հասցրեց:
21 Իսրայէլի թագաւորը ելաւ ու ձիերը եւ կառքերը զարկաւ ու Ասորիները մեծ կոտորածով մը զարկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2120:21 И вышел царь Израильский, и взял коней и колесниц, и произвел большое поражение у Сириян.
20:21 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ἐπὶ επι in; on σὲ σε.1 you κακὰ κακος bad; ugly καὶ και and; even ἐκκαύσω εκκαιω burn out ὀπίσω οπισω in back; after σου σου of you; your καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin τοῦ ο the Αχααβ αχααβ to; toward τοῖχον τοιχος wall καὶ και and; even συνεχόμενον συνεχω block up / in; confine καὶ και and; even ἐγκαταλελειμμένον εγκαταλειπω abandon; leave behind ἐν εν in Ισραηλ ισραηλ.1 Israel
20:21 וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּ֥ךְ yyˌaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סּ֖וּס ssˌûs סוּס horse וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָ֑כֶב rˈāḵev רֶכֶב chariot וְ wᵊ וְ and הִכָּ֥ה hikkˌā נכה strike בַ va בְּ in אֲרָ֖ם ʔᵃrˌām אֲרָם Aram מַכָּ֥ה makkˌā מַכָּה blow גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
20:21. necnon et egressus rex Israhel percussit equos et currus et percussit Syriam plaga magnaBut the king of Israel going out overthrew the horses and chariots, and slew the Syrians with a great slaughter.
21. And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter.
20:21. But the king of Israel, going out, struck the horses and the chariots, and he struck the Syrians with a great slaughter.
20:21. And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter.
And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter:

20:21 И вышел царь Израильский, и взял коней и колесниц, и произвел большое поражение у Сириян.
20:21
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ἐπὶ επι in; on
σὲ σε.1 you
κακὰ κακος bad; ugly
καὶ και and; even
ἐκκαύσω εκκαιω burn out
ὀπίσω οπισω in back; after
σου σου of you; your
καὶ και and; even
ἐξολεθρεύσω εξολοθρευω utterly ruin
τοῦ ο the
Αχααβ αχααβ to; toward
τοῖχον τοιχος wall
καὶ και and; even
συνεχόμενον συνεχω block up / in; confine
καὶ και and; even
ἐγκαταλελειμμένον εγκαταλειπω abandon; leave behind
ἐν εν in
Ισραηλ ισραηλ.1 Israel
20:21
וַ wa וְ and
יֵּצֵא֙ yyēṣˌē יצא go out
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּ֥ךְ yyˌaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סּ֖וּס ssˌûs סוּס horse
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רָ֑כֶב rˈāḵev רֶכֶב chariot
וְ wᵊ וְ and
הִכָּ֥ה hikkˌā נכה strike
בַ va בְּ in
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
מַכָּ֥ה makkˌā מַכָּה blow
גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
20:21. necnon et egressus rex Israhel percussit equos et currus et percussit Syriam plaga magna
But the king of Israel going out overthrew the horses and chariots, and slew the Syrians with a great slaughter.
20:21. But the king of Israel, going out, struck the horses and the chariots, and he struck the Syrians with a great slaughter.
20:21. And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: went out: Jdg 3:28, Jdg 7:23-25; Sa1 14:20-22, Sa1 17:52; Kg2 3:18, Kg2 3:24
John Gill
And the king of Israel went out,.... Of Samaria; when he saw the Syrians fleeing, and his army pursuing, he went forth, perhaps, with more forces, who were now willing to join with him; Josephus (c) says, Ahab had another army within the walls:
and smote the horses and chariots; that is, the men that rode on horses; and in chariots, the Syrian cavalry:
and slew the Syrians with a great slaughter; how many were slain is not said; but the Jewish historian (d) says they plundered the camp, in which were much riches, and great plenty of gold and silver, and took their chariots and horses, and returned to the city of Samaria.
(c) Antiqu. l. 8. c. 14. sect. 2. (d) Ibid.
John Wesley
The king went - Proceeded further in his march. Smote the chariots - The men that fought from them.
20:2220:22: Եւ մատեաւ մարգարէն առ արքայ Իսրայէլի, եւ ասէ ցնա. Զօրացի՛ր եւ գիտա՛, եւ տե՛ս զինչ գործեսցես. զի ՚ի դարձի՛ տարւոյս այսորիկ որդի Ադերայ արքայ Ասորւոց ելանելոց է ՚ի վերայ քո[3706]։ [3706] Ոմանք. Եւ գիտեա՛ եւ տե՛ս։
22 Մարգարէն մօտեցաւ Իսրայէլի արքային ու ասաց նրան. «Զօրացի՛ր ու իմացի՛ր, տե՛ս, թէ ինչ ես անելու, քանզի յաջորդ տարի Ադերի որդին՝ ասորիների արքան, յարձակուելու է քեզ վրայ»:
22 Մարգարէն Իսրայէլի թագաւորին մօտեցաւ ու անոր ըսաւ. «Գնա՛, ուժովցի՛ր ու գիտցի՛ր ու տե՛ս թէ ի՛նչ պիտի ընես, վասն զի եկող տարի Ասորիներու թագաւորը քու վրադ պիտի ելլէ»։
Եւ մատեաւ մարգարէն առ արքայ Իսրայելի, եւ ասէ ցնա. Զօրացիր եւ գիտա, եւ տես զինչ գործեսցես. զի ի դարձի տարւոյս այսորիկ [465]որդի Ադերայ`` արքայ Ասորւոց ելանելոց է ի վերայ քո:

20:22: Եւ մատեաւ մարգարէն առ արքայ Իսրայէլի, եւ ասէ ցնա. Զօրացի՛ր եւ գիտա՛, եւ տե՛ս զինչ գործեսցես. զի ՚ի դարձի՛ տարւոյս այսորիկ որդի Ադերայ արքայ Ասորւոց ելանելոց է ՚ի վերայ քո[3706]։
[3706] Ոմանք. Եւ գիտեա՛ եւ տե՛ս։
22 Մարգարէն մօտեցաւ Իսրայէլի արքային ու ասաց նրան. «Զօրացի՛ր ու իմացի՛ր, տե՛ս, թէ ինչ ես անելու, քանզի յաջորդ տարի Ադերի որդին՝ ասորիների արքան, յարձակուելու է քեզ վրայ»:
22 Մարգարէն Իսրայէլի թագաւորին մօտեցաւ ու անոր ըսաւ. «Գնա՛, ուժովցի՛ր ու գիտցի՛ր ու տե՛ս թէ ի՛նչ պիտի ընես, վասն զի եկող տարի Ասորիներու թագաւորը քու վրադ պիտի ելլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2220:22 И подошел пророк к царю Израильскому и сказал ему: пойди, укрепись, и знай и смотри, что тебе делать, ибо по прошествии года царь Сирийский опять пойдет против тебя.
20:22 καὶ και and; even δώσω διδωμι give; deposit τὸν ο the οἶκόν οικος home; household σου σου of you; your ὡς ως.1 as; how τὸν ο the οἶκον οικος home; household Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ and; even ὡς ως.1 as; how τὸν ο the οἶκον οικος home; household Βαασα βαασα son Αχια αχια about; around τῶν ο the παροργισμάτων παροργισμα who; what παρώργισας παροργιζω enrage; provoke καὶ και and; even ἐξήμαρτες εξαμαρτανω the Ισραηλ ισραηλ.1 Israel
20:22 וַ wa וְ and יִּגַּ֤שׁ yyiggˈaš נגשׁ approach הַ ha הַ the נָּבִיא֙ nnāvî נָבִיא prophet אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to לֵ֣ךְ lˈēḵ הלך walk הִתְחַזַּ֔ק hiṯḥazzˈaq חזק be strong וְ wᵊ וְ and דַ֥ע ḏˌaʕ ידע know וּ û וְ and רְאֵ֖ה rᵊʔˌē ראה see אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] תַּעֲשֶׂ֑ה taʕᵃśˈeh עשׂה make כִּ֚י ˈkî כִּי that לִ li לְ to תְשׁוּבַ֣ת ṯᵊšûvˈaṯ תְּשׁוּבָה return הַ ha הַ the שָּׁנָ֔ה ššānˈā שָׁנָה year מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אֲרָ֖ם ʔᵃrˌām אֲרָם Aram עֹלֶ֥ה ʕōlˌeh עלה ascend עָלֶֽיךָ׃ ס ʕālˈeʸḵā . s עַל upon
20:22. accedens autem propheta ad regem Israhel dixit ei vade et confortare et scito et vide quid facias sequenti enim anno rex Syriae ascendet contra te(And a prophet coming to the king of Israel, said to him: Go, and strengthen thyself, and know, and see what thou dost: for the next year the king of Syria will come up against thee.)
22. And the prophet came near to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee.
20:22. Then a prophet, drawing near to the king of Israel, said to him: “Go and be strengthened. And know and see what you are doing. For in the following year, the king of Syria will rise up against you.”
20:22. And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee.
And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee:

20:22 И подошел пророк к царю Израильскому и сказал ему: пойди, укрепись, и знай и смотри, что тебе делать, ибо по прошествии года царь Сирийский опять пойдет против тебя.
20:22
καὶ και and; even
δώσω διδωμι give; deposit
τὸν ο the
οἶκόν οικος home; household
σου σου of you; your
ὡς ως.1 as; how
τὸν ο the
οἶκον οικος home; household
Ιεροβοαμ ιεροβοαμ son
Ναβατ ναβατ and; even
ὡς ως.1 as; how
τὸν ο the
οἶκον οικος home; household
Βαασα βαασα son
Αχια αχια about; around
τῶν ο the
παροργισμάτων παροργισμα who; what
παρώργισας παροργιζω enrage; provoke
καὶ και and; even
ἐξήμαρτες εξαμαρτανω the
Ισραηλ ισραηλ.1 Israel
20:22
וַ wa וְ and
יִּגַּ֤שׁ yyiggˈaš נגשׁ approach
הַ ha הַ the
נָּבִיא֙ nnāvî נָבִיא prophet
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
לֵ֣ךְ lˈēḵ הלך walk
הִתְחַזַּ֔ק hiṯḥazzˈaq חזק be strong
וְ wᵊ וְ and
דַ֥ע ḏˌaʕ ידע know
וּ û וְ and
רְאֵ֖ה rᵊʔˌē ראה see
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
תַּעֲשֶׂ֑ה taʕᵃśˈeh עשׂה make
כִּ֚י ˈkî כִּי that
לִ li לְ to
תְשׁוּבַ֣ת ṯᵊšûvˈaṯ תְּשׁוּבָה return
הַ ha הַ the
שָּׁנָ֔ה ššānˈā שָׁנָה year
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
עֹלֶ֥ה ʕōlˌeh עלה ascend
עָלֶֽיךָ׃ ס ʕālˈeʸḵā . s עַל upon
20:22. accedens autem propheta ad regem Israhel dixit ei vade et confortare et scito et vide quid facias sequenti enim anno rex Syriae ascendet contra te
(And a prophet coming to the king of Israel, said to him: Go, and strengthen thyself, and know, and see what thou dost: for the next year the king of Syria will come up against thee.)
20:22. Then a prophet, drawing near to the king of Israel, said to him: “Go and be strengthened. And know and see what you are doing. For in the following year, the king of Syria will rise up against you.”
20:22. And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-25: Сейчас после победы над сирийцами к Ахаву является снова тот же пророк (22: ст. сн. 13; во втором случав наби, пророк, имеет член) и, предостерегая его от беспечности, убеждает быть готовым к новому нашествию царя сирийского "по прошествии года", евр.: литшуват га-шана, LXX: επιστρέφοντας ενιαυτου̃, слав.: преходящу лету - вероятно, весною "когда цари выходят на войну", 1: Цар. XI:11. Между тем у сирийцев идут приготовления к новому походу. Свою неудачу в битве с израильтянами сирийцы приписывают тому обстоятельству, что, по их мнению, Бог израильтян есть Бог гор (LXX добавляют: καί ου θεός κοιλάδος, слав.: а не Бог юдолий, а не Бог долин) - один из известных языческой древности dii montium, силы которого простираются только на горы, но не на равнины, где чтители его терпят поражение. "Поелику такими почитали собственных своих богов, то думали, что и истинный Создатель всяческих есть Бог удельный. Но Он и своим и чужим показал силу Свою" (блаж. Феодорит, вопр. 63). Самое представление сирийцев о Боге Израиля, как Боге гор, могло возникнуть из наблюдения горной природы Палестины, а также того явления, что евреи, не имея хорошо организованной конницы и колесниц, избегали сражений в долинах и предпочитали сражаться в горах. Вместе с тем приближенные Венадада посоветовали ему удалить из войска союзных царей, быть может, казавшихся ненадежными или так или иначе навлекшими на себя подозрение в предыдущую кампанию; вместо иноземцев царь, по совету приближенных, набрал новые отряды в пределах своей страны, подчинив их туземным областеначальникам (евр. пеха, может быть, паша, проф. Гуляев, с 272).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ahab's Folly Reproved. B. C. 900.

22 And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee. 23 And the servants of the king of Syria said unto him, Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they. 24 And do this thing, Take the kings away, every man out of his place, and put captains in their rooms: 25 And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so. 26 And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel. 27 And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country. 28 And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD. 29 And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians a hundred thousand footmen in one day. 30 But the rest fled to Aphek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Benhadad fled, and came into the city, into an inner chamber.
We have here an account of another successful campaign which Ahab, by divine aid, made against the Syrians, in which he gave them a greater defeat than in the former. Strange! Ahab idolatrous and yet victorious, a persecutor and yet a conqueror! God has wise and holy ends in suffering wicked men to prosper, and glorifies his own name thereby.
I. Ahab is admonished by a prophet to prepare for another war, v. 22. It should seem, he was now secure, and looked but a little way before him. Those that are careless of their souls are often as careless of their outwards affairs; but the prophet (to whom God made known the following counsels of the Syrians) told him they would renew their attempt at the return of the year, hoping to retrieve the honour they had lost and be avenged for the blow they had received. He therefore bade him strengthen himself, put himself into a posture of defence, and be ready to give them a warm reception. God had decreed the end, but Ahab must use the means, else he tempts God: "Help thyself, strengthen thyself, and God will help and strengthen thee." The enemies of God's Israel are restless in their malice, and, though they may take some breathing-time for themselves, yet they are still breathing out threatenings and slaughter against the church. It concerns us always to expect assaults from our spiritual enemies, and therefore to mark and see what we do.
II. Ben-hadad is advised by those about him concerning the operations of the next campaign. 1. They advised him to change his ground, v. 23. They took it for granted that it was not Israel, but Israel's gods, that beat them (so great a regard was then universally had to invisible powers); but they speak very ignorantly of Jehovah--that he was many, whereas he is one and his name one,--that he was their God only, a local deity, peculiar to that nation, whereas he is the Creator and ruler of all the world,--and that he was a God of the hills only, because David their great prophet had said, I will lift up my eyes to the hills whence cometh my help (Ps. cxxi. 1), and that his foundation was in the holy mountain (Ps. lxxxvii. 1; lxxviii. 54), and much was said of his holy hill (Ps. xv. 1; xxiv. 3); supposing him altogether such a one as their imaginary deities, they fancied he was confined to his hills, and could not or would not come down from them, and therefore an army in the valley would be below his cognizance and from under his protection. Thus vain were the Gentiles in their imaginations concerning God, so wretchedly were their foolish hearts darkened, and, professing themselves to be wise, they became fools. 2. They advised him to change his officers (v. 24, 25), not to employ the kings, who were commanders by birth, but captains rather, who were commanders by merit, who were inured to war, would not affect to make a show like the kings, but would go through with business. Let every man be employed in that which he is brought up to and used to, and preferred to that which he is fit for. Syria, it seems, was rich and populous, when it could furnish recruits sufficient, after so great a defeat, horse for horse, chariot for chariot.
III. Both armies take the field. Ben-hadad, with his Syrians, encamps near Aphek, in the tribe of Asher. It is probable that Asher was a city in his own possession, one of those which his father had won (v. 34), and the country about it was flat and level, and fit for his purpose, v. 26. Ahab, with his forces, posted himself at some distance over against them, v. 27. The disproportion of numbers was very remarkable. The children of Israel, who were cantoned in two battalions, looked like two little flocks of kids, their numbers small, their equipage mean, and the figure they made contemptible; but the Syrians filled the country with their numbers, their noise, their chariots, their carriages, and their baggage.
IV. Ahab is encouraged to fight the Syrians, notwithstanding their advantages and confidence. A man of God is sent to him, to tell him that this numerous army shall all be delivered into his hand (v. 28), but not for his sake; be it known to him, he is utterly unworthy for whom God will do this. God would not do it because Ahab had praised God or prayed to him (we do not read that he did either), but because the Syrians had blasphemed God, and had said, He is the God of the hills and not of the valleys; therefore God will do it in his own vindication, and to preserve the honour of his own name. If the Syrians had said, "Ahab and his people have forgotten their God, and so put themselves out of his protection, and therefore we may venture to attack them," God would probably have delivered Israel into their hands; but when they go upon a presumption so very injurious to the divine omnipotence, and the honour of him who is Lord of all hosts, not only in hills and valleys, but in heaven and earth, which they are willingly ignorant of, they shall be undeceived, at the expense of that vast army which is so much their pride and confidence.
Albert Barnes: Notes on the Bible - 1834
20:22: Go, strengthen thyself ... - That is, "collect troops, raise fortifications, obtain allies ... take all the measures thou canst to increase thy military strength. Be not rash, but consider well every step ... for a great danger is impending."
At the return of the year - i. e., "When the season for military operations again comes round." The wars of the Oriental monarchs at this time, like those of early Rome, were almost always of the nature of annual incursions into the territories of their neighbors, begun in spring and terminating in early autumn. Sustained invasions, lasting over the winter into a second or a third year, are not found until the time of Shalmaneser Kg2 17:5; Kg2 18:9-10, and do not become common until the Median and Babylonian period.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: the prophet: Kg1 20:13, Kg1 20:38, Kg1 19:10, Kg1 22:8; Kg2 6:12
strengthen: Ch2 25:8, Ch2 25:11; Psa 27:14; Pro 18:10, Pro 20:18; Isa 8:9; Joe 3:9, Joe 3:10; Eph 6:10
at the return: Kg1 20:26; Sa2 11:1; Ch1 20:1; Psa 115:2, Psa 115:3; Isa 26:11, Isa 42:8
John Gill
And the prophet came to the king of Israel,.... The same that came to him before:
and said unto him, go, strengthen thyself; exhorted him to fortify his cities, especially Samaria, and increase his army, that he might be able to oppose the king of Syria:
and mark, and see what thou doest: observe his moral and religious actions, and take heed that he did not offend the Lord by them, as well as make military preparations:
for at the return of the year the king of Syria will come up against thee; about the same time in the next year, at the spring of the year, when kings go out to war, see 2Kings 11:1.
John Wesley
Mark, and see - Consider what is necessary for thee to do by way of preparation. The enemies of the children of God, are restless in their malice and tho' they may take some breathing time for themselves, they are still breathing out slaughter against the church. It therefore concerns us always to expect our spiritual enemies, and to mark and see what we do.
Robert Jamieson, A. R. Fausset and David Brown
the prophet came to the king of Israel, and said--The same prophet who had predicted the victory shortly reappeared, admonishing the king to take every precaution against a renewal of hostilities in the following campaign.
at the return of the year--that is, in spring, when, on the cessation of the rainy season, military campaigns (2Kings 11:1), were anciently begun. It happened as the prophet had forewarned. Brooding over their late disastrous defeat, the attendants of Ben-hadad ascribed the misfortune to two causes--the one arose from the principles of heathenism which led them to consider the gods of Israel as "gods of the hills"; whereas their power to aid the Israelites would be gone if the battle was maintained on the plains. The other cause to which the Syrian courtiers traced their defeat at Samaria, was the presence of the tributary kings, who had probably been the first to take flight; and they recommended "captains to be put in their rooms." Approving of these recommendations, Ben-hadad renewed his invasion of Israel the next spring by the siege of Aphek in the valley of Jezreel (compare 1Kings 29:1, with 1Kings 28:4), not far from En-dor.
20:2320:23: Եւ ծառայք արքային Ասորւոց ասեն ցնա. Աստուած լերա՛նց է Աստուածն Իսրայէլի, եւ ո՛չ Աստուած դաշտաց. վասն այնորիկ յաղթահարեցին զմեզ. եթէ տայցեմք ընդ նոսա պատերազմ ՚ի դիւրի՝ յաղթե՛մք նոցա[3707]։ [3707] Ոմանք. Թէ տացուք ընդ նոսա պա՛՛։
23 Ասորիների արքայի ծառաներն ասացին նրան. «Իսրայէլի Աստուածը լեռների Աստուած է եւ ոչ թէ դաշտերի Աստուած, այդ պատճառով էլ նրանք յաղթեցին մեզ: Եթէ նրանց դէմ պատերազմենք հարթ վայրում, կը յաղթենք նրանց:
23 Ասորիներու թագաւորին ծառաները անոր ըսին. «Անոնց աստուածները լեռներու աստուածներ են, անոր համար մեզի յաղթեցին. բայց եթէ անոնց հետ դաշտի մէջ պատերազմինք, անտարակոյս անոնց կը յաղթենք։
Եւ ծառայք արքային Ասորւոց ասեն ցնա. Աստուած լերանց է Աստուածն Իսրայելի, [466]եւ ոչ Աստուած դաշտաց.`` վասն այնորիկ յաղթահարեցին զմեզ. եթէ տայցեմք ընդ նոսա պատերազմ ի դիւրի, յաղթեմք նոցա:

20:23: Եւ ծառայք արքային Ասորւոց ասեն ցնա. Աստուած լերա՛նց է Աստուածն Իսրայէլի, եւ ո՛չ Աստուած դաշտաց. վասն այնորիկ յաղթահարեցին զմեզ. եթէ տայցեմք ընդ նոսա պատերազմ ՚ի դիւրի՝ յաղթե՛մք նոցա[3707]։
[3707] Ոմանք. Թէ տացուք ընդ նոսա պա՛՛։
23 Ասորիների արքայի ծառաներն ասացին նրան. «Իսրայէլի Աստուածը լեռների Աստուած է եւ ոչ թէ դաշտերի Աստուած, այդ պատճառով էլ նրանք յաղթեցին մեզ: Եթէ նրանց դէմ պատերազմենք հարթ վայրում, կը յաղթենք նրանց:
23 Ասորիներու թագաւորին ծառաները անոր ըսին. «Անոնց աստուածները լեռներու աստուածներ են, անոր համար մեզի յաղթեցին. բայց եթէ անոնց հետ դաշտի մէջ պատերազմինք, անտարակոյս անոնց կը յաղթենք։
zohrab-1805▾ eastern-1994▾ western am▾
20:2320:23 Слуги царя Сирийского сказали ему: Бог их есть Бог гор, [а не Бог долин,] поэтому они одолели нас; если же мы сразимся с ними на равнине, то верно одолеем их.
20:23 καὶ και and; even τῇ ο the Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master λέγων λεγω tell; declare οἱ ο the κύνες κυων dog καταφάγονται κατεσθιω consume; eat up αὐτὴν αυτος he; him ἐν εν in τῷ ο the προτειχίσματι προτειχισμα Iezrael
20:23 וְ wᵊ וְ and עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָ֜ם ʔᵃrˈām אֲרָם Aram אָמְר֣וּ ʔāmᵊrˈû אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הָרִים֙ hārîm הַר mountain אֱלֹ֣הֵיהֶ֔ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus חָזְק֣וּ ḥāzᵊqˈû חזק be strong מִמֶּ֑נּוּ mimmˈennû מִן from וְ wᵊ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but נִלָּחֵ֤ם nillāḥˈēm לחם fight אִתָּם֙ ʔittˌām אֵת together with בַּ ba בְּ in † הַ the מִּישֹׁ֔ור mmîšˈôr מִישֹׁור fairness אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not נֶחֱזַ֖ק neḥᵉzˌaq חזק be strong מֵהֶֽם׃ mēhˈem מִן from
20:23. servi vero regis Syriae dixerunt ei dii montium sunt dii eorum ideo superaverunt nos sed melius est ut pugnemus contra eos in campestribus et obtinebimus eosBut the servants of the king of Syria said to him: Their gods are gods of the hills, therefore they have overcome us: but it is better that we should fight against them in the plains, and we shall overcome them.
23. And the servants of the king of Syria said unto him, Their god is a god of the hills; therefore they were stronger than we: but let us fight against them in the plain, and surely we shall be stronger than they.
20:23. Then truly, the servants of the king of Syria said to him: “Their gods are the gods of the mountains; because of this, they have overwhelmed us. But it is better that we fight against them in the plains, and then we will prevail over them.
20:23. And the servants of the king of Syria said unto him, Their gods [are] gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.
And the servants of the king of Syria said unto him, Their gods [are] gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they:

20:23 Слуги царя Сирийского сказали ему: Бог их есть Бог гор, [а не Бог долин,] поэтому они одолели нас; если же мы сразимся с ними на равнине, то верно одолеем их.
20:23
καὶ και and; even
τῇ ο the
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
λέγων λεγω tell; declare
οἱ ο the
κύνες κυων dog
καταφάγονται κατεσθιω consume; eat up
αὐτὴν αυτος he; him
ἐν εν in
τῷ ο the
προτειχίσματι προτειχισμα Iezrael
20:23
וְ wᵊ וְ and
עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָ֜ם ʔᵃrˈām אֲרָם Aram
אָמְר֣וּ ʔāmᵊrˈû אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הָרִים֙ hārîm הַר mountain
אֱלֹ֣הֵיהֶ֔ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
חָזְק֣וּ ḥāzᵊqˈû חזק be strong
מִמֶּ֑נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
אוּלָ֗ם ʔûlˈām אוּלָם but
נִלָּחֵ֤ם nillāḥˈēm לחם fight
אִתָּם֙ ʔittˌām אֵת together with
בַּ ba בְּ in
הַ the
מִּישֹׁ֔ור mmîšˈôr מִישֹׁור fairness
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
נֶחֱזַ֖ק neḥᵉzˌaq חזק be strong
מֵהֶֽם׃ mēhˈem מִן from
20:23. servi vero regis Syriae dixerunt ei dii montium sunt dii eorum ideo superaverunt nos sed melius est ut pugnemus contra eos in campestribus et obtinebimus eos
But the servants of the king of Syria said to him: Their gods are gods of the hills, therefore they have overcome us: but it is better that we should fight against them in the plains, and we shall overcome them.
20:23. Then truly, the servants of the king of Syria said to him: “Their gods are the gods of the mountains; because of this, they have overwhelmed us. But it is better that we fight against them in the plains, and then we will prevail over them.
20:23. And the servants of the king of Syria said unto him, Their gods [are] gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:23: Their gods are gods of the hills - It is very likely that the small Israelitish army availed itself of the heights and uneven ground, that they might fight with greater advantage against the Syrian cavalry, for Ben-hadad came up against Samaria with horses and chariots, Kg1 20:1. These therefore must be soon thrown into confusion when charging in such circumstances; indeed, the chariots must be nearly useless.
Let us fight against them in the plain - There our horses and chariots will all be able to bear on the enemy, and there their gods, whose influence is confined to the hills, will not be able to help them. It was a general belief in the heathen world that each district had its tutelary and protecting deity, who could do nothing out of his own sphere.
3 Kings (1 Kings) 20:24
Albert Barnes: Notes on the Bible - 1834
20:23: Their gods are gods of the hills - The local power and influence of deities was a fixed principle of the ancient polytheism. Each country was considered to have its own gods; and wars were regarded as being to a great extent struggles between the gods of the nations engaged in them. This is apparent throughout the Assyrian inscriptions. Compare also Kg2 18:33-35; Kg2 19:12. The present passage gives an unusual modification of this view. The suggestion of the Syrian chiefs may have been a mere politic device - they being really anxious, "an military grounds," to encounter their enemy on the plain, where alone their chariots would be of much service. In the plain the Israelites had always fought at a disadvantage, and had proved themselves weaker than on the hills (see Jdg 1:19, Jdg 1:27, Jdg 1:34).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: Their gods: It was the general belief in the heathen world, that each district had its tutelary and protecting deity, who could do nothing out of his own province. Kg1 20:28, Kg1 14:23; Sa1 4:8; Kg2 19:12; Ch2 32:13-19; Psa 50:21, Psa 50:22, Psa 121:1, Psa 121:2; Isa 42:8
Carl Friedrich Keil and Franz Delitzsch

The Second Victory. - 3Kings 20:23, 3Kings 20:24. The servants (ministers) of Benhadad persuaded their lord to enter upon a fresh campaign, attributing the defeat they had sustained to two causes, which could be set aside, viz., to the supposed nature of the gods of Israel, and to the position occupied by the vassal-kings in the army. The gods of Israel were mountain gods: when fighting with them upon the mountains, the Syrians had had to fight against and succumb to the power of these gods, whereas on the plain they would conquer, because the power of these gods did not reach so far. This notion concerning the God of Israel the Syrians drew, according to their ethnical religious ideas, from the fact that the sacred places of this God - not only the temple at Jerusalem upon Moriah, but also the altars of the high places - were erected upon mountains; since heathenism really had its mountain deities, i.e., believed in gods who lived upon mountains and protected and conducted all that took place upon them (cf. Dougtaei Analect. ss. i. 178,179; Deyling, Observv. ss. iii. pp. 97ff.; Winer, bibl. R. W. i. p. 154), and in Syrophoenicia even mountains themselves had divine honours paid to them (vid., Movers, Phniz. i. p. 667ff.). The servants of Benhadad were at any rate so far right, that they attributed their defeat to the assistance which God had given to His people Israel; and were only wrong in regarding the God of Israel as a local deity, whose power did not extend beyond the mountains. They also advised their lord (3Kings 20:24) to remove the kings in his army from their position, and appoint governors in their stead (פּחות, see 3Kings 10:15). The vassal-kings had most likely not shown the desired self-sacrifice for the cause of their superior in the war. And, lastly (3Kings 20:25), they advised the king to raise his army to its former strength, and then carry on the war in the plain. "Number thyself an army, like the army which has fallen from thee." מאותך, "from with thee," rendered correctly de tuis in the Vulgate, at least so far as the sense is concerned (for the form see Ewald, 264, b.). But these prudently-devised measures were to be of no avail to the Syrians; for they were to learn that the God of Israel was not a limited mountain-god.
Geneva 1599
And the servants of the king of Syria said unto him, Their (k) gods [are] gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.
(k) Thus the wicked blaspheme God in their fury, who nonetheless he does not permit to go unpunished.
John Gill
And the servants of the king of Syria said unto him,.... His ministers of state, his privy counsellors:
their gods are gods of the hills, therefore they were stronger than we; and beat them in the last battle; this notion they might receive from what they had heard of Jehovah delivering the law on Mount Sinai to Moses, and of the miraculous things done lately on Mount Carmel, as well as of their worship being in high places, especially at Jerusalem, the temple there being built on an hill, as was Samaria itself, near to which they had their last defeat; and this notion of topical deities very much obtained among the Heathens in later times, some of which they supposed presided over rivers, others over woods, and others over hills and mountains (e): so Nemestinus the god of woods, Collina the goddess of hills, and Vallina of valleys (f); and Arnobins (g) makes mention of the god Montinus, and Livy (h) of the god Peninus, who had his name from a part of the Alps, so called where he was worshipped; and there also the goddess Penina was worshipped; and Lactantius (i) speaks of the gods of the mountains the mother of Maximilian was a worshipper of; and even Jupiter had names from mountains, as Olympius, Capitolinus, &c. and such was the great god Pan, called mountainous Pan (k):
but let us fight against them in the plain, and surely we shall be stronger than they; and prevail over them, and conquer them.
(e) "Dii fumus agrestes, et qui dominemur in altis montibus.----" Ovid. Fast. l. 3. (f) Vid. D. Herbert de Cherbury de Relig. Gent. c. 12. p. 198, 112. (g) Adv. Gentes, l. 4. (h) Hist. l. 21. c. 38. (i) De Mort. Persecutor. c. 11. p. 22. Vid. Ovid. Metamorph. l. 1. Fab. 8. ver. 320. "Et numina montis adorant". See Ep. 4. ver. 171. (k) Sophoclis Oedipus Tyr. ver. 1110.
John Wesley
Said to him - They suppose that their gods were no better than the Syrian gods and that there were many gods who had each his particular charge and jurisdiction; which was the opinion of all heathen nations; that some were gods of the woods, other of the rivers, and others of the mountains; and they fancied these to be the latter, because the land of Canaan was a mountainous land, and the great temple of their God at Jerusalem, stood upon an hill, and so did Samaria, where they had received their last blow: it is observable, they do not impute their ill success to their negligence, and drunkenness, and bad conduct, nor to the valour of the Israelites; but to a divine power, which was indeed visible in it. In the plain - Wherein there was not only superstition, but policy; because the Syrians excelled the Israelites in horses, which are most serviceable in plain ground.
20:2420:24: Եւ զա՛յս բան արասցես. ՚ի բա՛ց արա զթագաւորսն յիւրաքանչիւր տեղւոջէ, եւ դի՛ր ընդ նոսա նախարարս[3708]. [3708] Այլք. Եւ դի՛ր ընդ նոցա նախա՛՛։
24 Այս բա՛նն արա. թագաւորներին գահընկե՛ց արա եւ նրանց փոխարէն նախարարնե՛ր նշանակիր:
24 Ուրեմն այս բանը ըրէ՛. թագաւորներուն իւրաքանչիւրը իր տեղէն հանէ ու անոնց տեղ նախարարներ դիր։
Եւ զայս բան արասցես. ի բաց արա զթագաւորսն յիւրաքանչիւր տեղւոջէ, եւ դիր ընդ նոցա նախարարս:

20:24: Եւ զա՛յս բան արասցես. ՚ի բա՛ց արա զթագաւորսն յիւրաքանչիւր տեղւոջէ, եւ դի՛ր ընդ նոսա նախարարս[3708].
[3708] Այլք. Եւ դի՛ր ընդ նոցա նախա՛՛։
24 Այս բա՛նն արա. թագաւորներին գահընկե՛ց արա եւ նրանց փոխարէն նախարարնե՛ր նշանակիր:
24 Ուրեմն այս բանը ըրէ՛. թագաւորներուն իւրաքանչիւրը իր տեղէն հանէ ու անոնց տեղ նախարարներ դիր։
zohrab-1805▾ eastern-1994▾ western am▾
20:2420:24 Итак вот что сделай: удали царей, каждого с места его, и вместо них поставь областеначальников;
20:24 τὸν ο the τεθνηκότα θνησκω die; departed τοῦ ο the Αχααβ αχααβ in τῇ ο the πόλει πολις city φάγονται φαγω swallow; eat οἱ ο the κύνες κυων dog καὶ και and; even τὸν ο the τεθνηκότα θνησκω die; departed αὐτοῦ αυτος he; him ἐν εν in τῷ ο the πεδίῳ πεδιον swallow; eat τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven
20:24 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֖ה zzˌeh זֶה this עֲשֵׂ֑ה ʕᵃśˈē עשׂה make הָסֵ֤ר hāsˈēr סור turn aside הַ ha הַ the מְּלָכִים֙ mmᵊlāḵîm מֶלֶךְ king אִ֣ישׁ ʔˈîš אִישׁ man מִ mi מִן from מְּקֹמֹ֔ו mmᵊqōmˈô מָקֹום place וְ wᵊ וְ and שִׂ֥ים śˌîm שׂים put פַּחֹ֖ות paḥˌôṯ פֶּחָה governor תַּחְתֵּיהֶֽם׃ taḥtêhˈem תַּחַת under part
20:24. tu ergo verbum hoc fac amove reges singulos ab exercitu suo et pone principes pro eisDo thou, therefore, this thing: Remove all the kings from thy army, and put captains in their stead:
24. And do this thing; take the kings away, every man out of his place, and put captains in their room:
20:24. Therefore, you should do this word: Remove each of the kings from your army, and set commanders in their place.
20:24. And do this thing, Take the kings away, every man out of his place, and put captains in their rooms:
And do this thing, Take the kings away, every man out of his place, and put captains in their rooms:

20:24 Итак вот что сделай: удали царей, каждого с места его, и вместо них поставь областеначальников;
20:24
τὸν ο the
τεθνηκότα θνησκω die; departed
τοῦ ο the
Αχααβ αχααβ in
τῇ ο the
πόλει πολις city
φάγονται φαγω swallow; eat
οἱ ο the
κύνες κυων dog
καὶ και and; even
τὸν ο the
τεθνηκότα θνησκω die; departed
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
πεδίῳ πεδιον swallow; eat
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
20:24
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
עֲשֵׂ֑ה ʕᵃśˈē עשׂה make
הָסֵ֤ר hāsˈēr סור turn aside
הַ ha הַ the
מְּלָכִים֙ mmᵊlāḵîm מֶלֶךְ king
אִ֣ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
מְּקֹמֹ֔ו mmᵊqōmˈô מָקֹום place
וְ wᵊ וְ and
שִׂ֥ים śˌîm שׂים put
פַּחֹ֖ות paḥˌôṯ פֶּחָה governor
תַּחְתֵּיהֶֽם׃ taḥtêhˈem תַּחַת under part
20:24. tu ergo verbum hoc fac amove reges singulos ab exercitu suo et pone principes pro eis
Do thou, therefore, this thing: Remove all the kings from thy army, and put captains in their stead:
20:24. Therefore, you should do this word: Remove each of the kings from your army, and set commanders in their place.
20:24. And do this thing, Take the kings away, every man out of his place, and put captains in their rooms:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:24: Take the kings away - These were not acquainted with military affairs, or they had not competent skill. Put experienced captains in their place, and fight not but on the plains, and you will be sure of victory.
3 Kings (1 Kings) 20:26
Albert Barnes: Notes on the Bible - 1834
20:24: The Syrian chiefs evidently thought that want of unity had weakened their army. They therefore proposed the deposition of the kings, and the substitution, in their place, of Syrian governors: not "captains." The term used always denotes a civil office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: Take the: Kg1 20:1, Kg1 20:16, Kg1 22:31; Pro 21:30
John Gill
And do this thing,.... Also take this further piece of advice:
take the kings away, every man out of his place: for being brought up delicately, they were not inured to war, nor expert in the art of it; and being addicted to pleasure, gave themselves to that, and drew the king into it, which they observed was the case before, though they did not care to mention it; and if they were tributaries or allies, they would not fight as men do for their own country:
and put captains in their rooms; of his own people, men of skill and courage, and who would fight both for their own honour, and for the good of their country.
John Wesley
Take the kings away - Who being of softer education, and less experienced in military matters, were less fit for service; and being many of them but mercenaries, and therefore less concerned in his good success, would be more cautions in venturing themselves. Captains - That is, experienced soldiers of his own subjects, who would faithfully obey the commands of the general (to which the kings would not so readily yield) and use their utmost skill and valour for their own interest and advancement.
20:2520:25: եւ փոխանակեսցուք քեզ զօրս ընդ զօրացն որ անկա՛ն ՚ի քէն, եւ երիվարս ընդ երիվարացն, եւ կառս ընդ կառացն. եւ տացուք ընդ նոսա պատերազմ ՚ի դիւրոջ՝ եւ յաղթեսցուք նոցա։ Եւ անսաց բարբառոյ նոցա, եւ արա՛ր այնպէս։
25 Քո կորցրած զօրքերի փոխարէն զօրքեր կը տանք, երիվարների փոխարէն՝ երիվարներ, մարտակառքերի փոխարէն՝ մարտակառքեր. նրանց դէմ պատերազմենք հարթ վայրում ու յաղթենք»: Նա անսաց նրանց խօսքերին եւ այդպէս էլ արեց:
25 Եւ դուն քեզմէ կորսուած զօրքին չափ զօրք ու ձիերուն չափ ձիեր ու կառքերուն չափ կառքեր պատրաստէ* քեզի։ Եթէ անոնց հետ դաշտի մէջ պատերազմինք, անտարակոյս անոնց կը յաղթենք»։ Անիկա անոնց խօսքին մտիկ ընելով՝ այնպէս ըրաւ։
եւ [467]փոխանակեսցուք քեզ զօրս ընդ զօրացն որ անկան ի քէն, եւ երիվարս ընդ երիվարացն, եւ կառս ընդ կառացն. եւ տացուք ընդ նոսա պատերազմ ի դիւրոջ եւ յաղթեսցուք նոցա: Եւ անսաց բարբառոյ նոցա, եւ արար այնպէս:

20:25: եւ փոխանակեսցուք քեզ զօրս ընդ զօրացն որ անկա՛ն ՚ի քէն, եւ երիվարս ընդ երիվարացն, եւ կառս ընդ կառացն. եւ տացուք ընդ նոսա պատերազմ ՚ի դիւրոջ՝ եւ յաղթեսցուք նոցա։ Եւ անսաց բարբառոյ նոցա, եւ արա՛ր այնպէս։
25 Քո կորցրած զօրքերի փոխարէն զօրքեր կը տանք, երիվարների փոխարէն՝ երիվարներ, մարտակառքերի փոխարէն՝ մարտակառքեր. նրանց դէմ պատերազմենք հարթ վայրում ու յաղթենք»: Նա անսաց նրանց խօսքերին եւ այդպէս էլ արեց:
25 Եւ դուն քեզմէ կորսուած զօրքին չափ զօրք ու ձիերուն չափ ձիեր ու կառքերուն չափ կառքեր պատրաստէ* քեզի։ Եթէ անոնց հետ դաշտի մէջ պատերազմինք, անտարակոյս անոնց կը յաղթենք»։ Անիկա անոնց խօսքին մտիկ ընելով՝ այնպէս ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2520:25 и набери себе войска столько, сколько пало у тебя, и коней, сколько было коней, и колесниц, сколько было колесниц; и сразимся с ними на равнине, и тогда верно одолеем их. И послушался он голоса их и сделал так.
20:25 πλὴν πλην besides; only ματαίως ματαιως as; how ἐπράθη πιπρασκω sell ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ὡς ως.1 as; how μετέθηκεν μετατιθημι transfer; alter αὐτὸν αυτος he; him Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him
20:25 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you תִֽמְנֶה־ ṯˈimneh- מנה count לְךָ֣׀ lᵊḵˈā לְ to חַ֡יִל ḥˈayil חַיִל power כַּ ka כְּ as † הַ the חַיִל֩ ḥayˌil חַיִל power הַ ha הַ the נֹּפֵ֨ל nnōfˌēl נפל fall מֵ mē מִן from אֹותָ֜ךְ ʔôṯˈāḵ אֵת [object marker] וְ wᵊ וְ and ס֣וּס sˈûs סוּס horse כַּ ka כְּ as † הַ the סּ֣וּס׀ ssˈûs סוּס horse וְ wᵊ וְ and רֶ֣כֶב rˈeḵev רֶכֶב chariot כָּ kā כְּ as † הַ the רֶ֗כֶב rˈeḵev רֶכֶב chariot וְ wᵊ וְ and נִֽלָּחֲמָ֤ה nˈillāḥᵃmˈā לחם fight אֹותָם֙ ʔôṯˌām אֵת [object marker] בַּ ba בְּ in † הַ the מִּישֹׁ֔ור mmîšˈôr מִישֹׁור fairness אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not נֶחֱזַ֖ק neḥᵉzˌaq חזק be strong מֵהֶ֑ם mēhˈem מִן from וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear לְ lᵊ לְ to קֹלָ֖ם qōlˌām קֹול sound וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make כֵּֽן׃ פ kˈēn . f כֵּן thus
20:25. et instaura numerum militum qui ceciderunt de tuis et equos secundum equos pristinos et currus secundum currus quos ante habuisti et pugnabimus contra eos in campestribus et videbis quod obtinebimus eos credidit consilio eorum et fecit itaAnd make up the number of soldiers that have been slain of thine, and horses, according to the former horses, and chariots, according to the chariots which thou hadst before: and we will fight against them in the plains, and thou shalt see that we shall overcome them. He believed their counsel, and did so.
25. and number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so.
20:25. And replace the number of soldiers who have been cut down of yours, and the horses, in accord with the earlier number of horses, and the chariots, in accord with the number of chariots that you had before. And we will fight against them in the plains, and you will see that we will prevail over them.” And he trusted in their counsel, and he did so.
20:25. And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, [and] surely we shall be stronger than they. And he hearkened unto their voice, and did so.
And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, [and] surely we shall be stronger than they. And he hearkened unto their voice, and did so:

20:25 и набери себе войска столько, сколько пало у тебя, и коней, сколько было коней, и колесниц, сколько было колесниц; и сразимся с ними на равнине, и тогда верно одолеем их. И послушался он голоса их и сделал так.
20:25
πλὴν πλην besides; only
ματαίως ματαιως as; how
ἐπράθη πιπρασκω sell
ποιῆσαι ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
ὡς ως.1 as; how
μετέθηκεν μετατιθημι transfer; alter
αὐτὸν αυτος he; him
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
20:25
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
תִֽמְנֶה־ ṯˈimneh- מנה count
לְךָ֣׀ lᵊḵˈā לְ to
חַ֡יִל ḥˈayil חַיִל power
כַּ ka כְּ as
הַ the
חַיִל֩ ḥayˌil חַיִל power
הַ ha הַ the
נֹּפֵ֨ל nnōfˌēl נפל fall
מֵ מִן from
אֹותָ֜ךְ ʔôṯˈāḵ אֵת [object marker]
וְ wᵊ וְ and
ס֣וּס sˈûs סוּס horse
כַּ ka כְּ as
הַ the
סּ֣וּס׀ ssˈûs סוּס horse
וְ wᵊ וְ and
רֶ֣כֶב rˈeḵev רֶכֶב chariot
כָּ כְּ as
הַ the
רֶ֗כֶב rˈeḵev רֶכֶב chariot
וְ wᵊ וְ and
נִֽלָּחֲמָ֤ה nˈillāḥᵃmˈā לחם fight
אֹותָם֙ ʔôṯˌām אֵת [object marker]
בַּ ba בְּ in
הַ the
מִּישֹׁ֔ור mmîšˈôr מִישֹׁור fairness
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
נֶחֱזַ֖ק neḥᵉzˌaq חזק be strong
מֵהֶ֑ם mēhˈem מִן from
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
לְ lᵊ לְ to
קֹלָ֖ם qōlˌām קֹול sound
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
כֵּֽן׃ פ kˈēn . f כֵּן thus
20:25. et instaura numerum militum qui ceciderunt de tuis et equos secundum equos pristinos et currus secundum currus quos ante habuisti et pugnabimus contra eos in campestribus et videbis quod obtinebimus eos credidit consilio eorum et fecit ita
And make up the number of soldiers that have been slain of thine, and horses, according to the former horses, and chariots, according to the chariots which thou hadst before: and we will fight against them in the plains, and thou shalt see that we shall overcome them. He believed their counsel, and did so.
20:25. And replace the number of soldiers who have been cut down of yours, and the horses, in accord with the earlier number of horses, and the chariots, in accord with the number of chariots that you had before. And we will fight against them in the plains, and you will see that we will prevail over them.” And he trusted in their counsel, and he did so.
20:25. And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, [and] surely we shall be stronger than they. And he hearkened unto their voice, and did so.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: thou hast lost: Heb. was fallen
and surely: Psa 10:3
John Gill
And number thee an army like the army that thou hast lost,.... Raise an army of an equal number, which they supposed he was able to do:
horse for horse and chariot for chariot; as many horses and chariots as he had before:
and we will fight against them in the plain; where they could make use of their horses and chariots to greater advantage than on hills and mountains, see Judg 1:19.
and surely we shall be stronger than they; and beat them:
and he hearkened unto their voice, and did so; took their counsel, and prepared an army, and placed captains in it instead of kings.
20:2620:26: Եւ եղեւ ՚ի դառնալ տարւոյն, հանդէ՛ս արար որդին Ադերայ՝ Ասորւոց. եւ ել յԱփեկայ ՚ի պատերա՛զմ ընդ Իսրայէլի[3709]։ [3709] Ոմանք. Եւ ել յԱբեկայ պատերազմել ընդ Իսրայէլի։
26 Հետեւեալ տարին Ադերի որդին աշխարհագիր անցկացրեց Ասորիքում, ելաւ գնաց Ափեկա, որ պատերազմի Իսրայէլի դէմ:
26 Հետեւեալ տարին Բենադադ Ասորիները համրեց ու Ափէկ ելաւ Իսրայէլի հետ պատերազմելու համար։
Եւ եղեւ ի դառնալ տարւոյն հանդէս արար [468]որդին Ադերայ`` Ասորւոց. եւ ել յԱփեկա ի պատերազմ ընդ Իսրայելի:

20:26: Եւ եղեւ ՚ի դառնալ տարւոյն, հանդէ՛ս արար որդին Ադերայ՝ Ասորւոց. եւ ել յԱփեկայ ՚ի պատերա՛զմ ընդ Իսրայէլի[3709]։
[3709] Ոմանք. Եւ ել յԱբեկայ պատերազմել ընդ Իսրայէլի։
26 Հետեւեալ տարին Ադերի որդին աշխարհագիր անցկացրեց Ասորիքում, ելաւ գնաց Ափեկա, որ պատերազմի Իսրայէլի դէմ:
26 Հետեւեալ տարին Բենադադ Ասորիները համրեց ու Ափէկ ելաւ Իսրայէլի հետ պատերազմելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
20:2620:26 По прошествии года Венадад собрал Сириян и выступил к Афеку, чтобы сразиться с Израилем.
20:26 καὶ και and; even ἐβδελύχθη βδελυσσω abominate; loathsome σφόδρα σφοδρα vehemently; tremendously πορεύεσθαι πορευομαι travel; go ὀπίσω οπισω in back; after τῶν ο the βδελυγμάτων βδελυγμα abomination κατὰ κατα down; by πάντα πας all; every ἃ ος who; what ἐποίησεν ποιεω do; make ὁ ο the Αμορραῖος αμορραιος who; what ἐξωλέθρευσεν εξολοθρευω utterly ruin κύριος κυριος lord; master ἀπὸ απο from; away προσώπου προσωπον face; ahead of υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
20:26 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be לִ li לְ to תְשׁוּבַ֣ת ṯᵊšûvˈaṯ תְּשׁוּבָה return הַ ha הַ the שָּׁנָ֔ה ššānˈā שָׁנָה year וַ wa וְ and יִּפְקֹ֥ד yyifqˌōḏ פקד miss בֶּן־הֲדַ֖ד ben-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad אֶת־ ʔeṯ- אֵת [object marker] אֲרָ֑ם ʔᵃrˈām אֲרָם Aram וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend אֲפֵ֔קָה ʔᵃfˈēqā אֲפֵק Aphek לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war עִם־ ʕim- עִם with יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
20:26. igitur postquam annus transierat recensuit Benadad Syros et ascendit in Afec ut pugnaret contra IsrahelWherefore, at the return of the year, Benadad mustered the Syrians, and went up to Aphec, to fight against Israel.
26. And it came to pass at the return of the year, that Ben-hadad mustered the Syrians, and went up to Aphek, to fight against Israel.
20:26. Therefore, after the passing of the year, Benhadad took a count of the Syrians, and he ascended to Aphek, so that he might fight against Israel.
20:26. And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel.
And it came to pass at the return of the year, that Ben- hadad numbered the Syrians, and went up to Aphek, to fight against Israel:

20:26 По прошествии года Венадад собрал Сириян и выступил к Афеку, чтобы сразиться с Израилем.
20:26
καὶ και and; even
ἐβδελύχθη βδελυσσω abominate; loathsome
σφόδρα σφοδρα vehemently; tremendously
πορεύεσθαι πορευομαι travel; go
ὀπίσω οπισω in back; after
τῶν ο the
βδελυγμάτων βδελυγμα abomination
κατὰ κατα down; by
πάντα πας all; every
ος who; what
ἐποίησεν ποιεω do; make
ο the
Αμορραῖος αμορραιος who; what
ἐξωλέθρευσεν εξολοθρευω utterly ruin
κύριος κυριος lord; master
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
20:26
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
לִ li לְ to
תְשׁוּבַ֣ת ṯᵊšûvˈaṯ תְּשׁוּבָה return
הַ ha הַ the
שָּׁנָ֔ה ššānˈā שָׁנָה year
וַ wa וְ and
יִּפְקֹ֥ד yyifqˌōḏ פקד miss
בֶּן־הֲדַ֖ד ben-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad
אֶת־ ʔeṯ- אֵת [object marker]
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
וַ wa וְ and
יַּ֣עַל yyˈaʕal עלה ascend
אֲפֵ֔קָה ʔᵃfˈēqā אֲפֵק Aphek
לַ la לְ to
הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
עִם־ ʕim- עִם with
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
20:26. igitur postquam annus transierat recensuit Benadad Syros et ascendit in Afec ut pugnaret contra Israhel
Wherefore, at the return of the year, Benadad mustered the Syrians, and went up to Aphec, to fight against Israel.
20:26. Therefore, after the passing of the year, Benhadad took a count of the Syrians, and he ascended to Aphek, so that he might fight against Israel.
20:26. And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-30: Решив, вследствие своего верования, что Бог Израиля есть Бог гор и не имеет силы на равнинах (ст. 23, 25), дать сражение Израилю на равнине, Венадад с началом нового предпринял новую кампанию против израильтян и расположился станом на равнине близ города Афека (ст. 26). Афек - не город колена Ассирова близ Ливана (Нав. XIII:4; XIX:30; Суд. I:31), составлявший крайний предел Израиля на севере (Onomast. 178), а город этого имени в колене Иссахаровом - в величайшей равнине Палестины - Изреель, бывшей издревле ареной великих битв, как сражение с филистимлянами при первосвященнике Илии (1: Цар. IV:1) и при Сауле (1: Цар. XXIV:1, 11). Этот Афек помещают недалеко от Сунима, лежащего на юго-западном склоне Малого Ерхона, на месте теперешнего ел-Фуле (Onomast. 179. Robinson, Palast III, s. 477). Некоторые же исследователи, принимая во внимание направление в движении сирийских войск (с северо-востока), видят здесь Афек заиорданский (Onomast. 180), где теперь местечко Фик, в начале вади Фик, спускающейся к озеру Тивериадскому, по дороге к Дамаску (Robinson. Palast. III, 512. Kittel. Die Bücher der Könige, s. 167: 168. И. Помяловский, Прав. Палест. Сборн. вып. 37-й, с. 179. Примеч.) . Снова сирийские войска представляли громадную армию пред ничтожными по числу отрядами израильскими: последние, в сравнении с первыми, казались как бы двумя малыми стадами коз (27). Однако пророк Божий ободряет израильского царя, говоря, что именно ради обличения суеверия сирийцев (ст. 23, 25), а еще более для утверждения Израиля в вере в Иегову, Он дарует Израилю победу над огромным полчищем сирийцев (28). Действительно, в 7-й день (ср. Нав. IV:15) произошла решительная битва, в которой победа осталась за израильтянами (29): число 100: тысяч или (по греч. кодд. 19, 64, 71, 82, 93, 108, 158: у Гольмеса, в Комлютенской, Альдинской Библиях, славянском тексте) 120: тыс. побитых израильтянами сирийцев означает, вероятно, общее число сирийского войска или является испорченной датой. Остатки сирийской армии вместе со своим царем Венададом скрылись в Афеке, но там рушившаяся (чудом или от подкопа жителей) стена дала смерть многим из войска: 27: тыс. - цифра, вероятно, испорченная. Венадад же от страха спрятался в самой внутренней комнате одного дома (евр.: хедер-бехадер, LXX: εις τόν οι̃κον του̃ κοιτω̃νος, εις τό ταμει̃ον; слав.: в дом ложа, в чертог (ст. 30) по И. Флавию (Древн. VIII, 13, 4) - в подземной пещере.
Adam Clarke: Commentary on the Bible - 1831
20:26: Ben-hadad numbered the Syrians, and went up to Aphek - There were several towns of this name; see the notes on Jos 12:18. It is supposed that the town mentioned here was situated in Libanus, upon the river Adonis, between Heliopolis and Biblos.
3 Kings (1 Kings) 20:28
Albert Barnes: Notes on the Bible - 1834
20:26: Aphek - There were several places of this name in Palestine (see the marginal reference). This Aphek has been almost certainly identified with the modern Fik, a large village on the present high road from Damascus to Nablous and Jersalem. The expression "went up to Aphek" is appropriate, for Fik, though in a level country, is at a much higher elevation than Damascus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: Aphek: Supposed to be the Aphek near the river Adonis, between Heliopolis and Biblos, and probably the same place that Paul Lucas mentions in his Voyage to the Levant. It was swallowed up by an earthquake, and formed a lake about nine miles in circumference, in which he says there were several houses still to be seen entire, under the water. Kg1 20:30; Jos 13:4, Jos 19:30; Jdg 1:31, Aphik, Sa1 4:1, Sa1 29:1; Kg2 13:17
to fight against Israel: Heb. to the war with Israel
Carl Friedrich Keil and Franz Delitzsch

With the new year (see 3Kings 20:22) Benhadad advanced to Aphek again to fight against Israel. Aphek is neither the city of that name in the tribe of Asher (Josh 19:30 and Josh 13:4), nor that on the mountains of Judah (Josh 15:53), but the city in the plain of Jezreel not far from Endor (1Kings 29:1 compared with 1Kings 28:4); since Benhadad had resolved that this time he would fight against Israel in the plain.
John Gill
And it came to pass at the return of the year,.... In the spring, or autumn, as some think; see Gill on 2Kings 11:1.
that Benhadad numbered the Syrians; took a muster of his army, to see if he had got the number he had before:
and went up to Aphek, to fight against Israel; not that in Judah, Josh 15:53, rather that in Asher, Josh 19:30, but it seems to be that which Adrichomius (l) places in Issachar, near to the famous camp of Esdraelon, or valley of Jezreel, where it is probable the king of Syria intended to have fought; the battle; and some travellers, as he observes, say (m), the ruins of that city are still shown in that great camp or plain, not far from Gilboa, to the east of Mount Carmel, and five miles from Tabor; according to Bunting (n), it was fourteen miles from Samaria; but it may be Aphaca near Mount Lebanon, and the river Adonis (o), is meant.
(l) Theatrum Terrae Sanct. p. 35. (m) Brocard. & Breidenbach. in ib. (n) Travels, &c. p. 164. (o) Vid. Sozomen. Hist. l. 2. c. 5.
20:2720:27: Եւ որդիքն Իսրայէլի արարին հանդէս՝ եւ երկգնդեցան եւ հասին յառաջս նոցա. եւ ճակատեցան որդիքն Իսրայէլի ընդդէմ Ասորւոցն իբրեւ երկու երամակք այծից. եւ Ասորիքն լցին զերկիրն։
27 Իսրայէլացիները նոյնպէս աշխարհագիր անցկացրին եւ երկու գնդի բաժանուելով՝ եկան կանգնեցին նրանց առջեւ: Իսրայէլացիները ասորիների դէմ ճակատ կազմեցին այծերի երկու հօտերի պէս, մինչդեռ ասորիները ծածկել էին երկիրը:
27 Իսրայէլի որդիներն ալ համրուեցան ու պատրաստուելով* զանոնք դիմաւորելու գացին։ Իսրայէլի որդիները անոնց դէմ այծերու երկու երամակներու պէս բանակ կազմեցին, բայց Ասորիները երկիրը լեցուցին։
Եւ որդիքն Իսրայելի արարին հանդէս, եւ [469]երկգնդեցան եւ հասին յառաջս նոցա. եւ ճակատեցան որդիքն Իսրայելի ընդդէմ Ասորւոցն իբրեւ երկու երամակք այծից. եւ Ասորիքն լցին զերկիրն:

20:27: Եւ որդիքն Իսրայէլի արարին հանդէս՝ եւ երկգնդեցան եւ հասին յառաջս նոցա. եւ ճակատեցան որդիքն Իսրայէլի ընդդէմ Ասորւոցն իբրեւ երկու երամակք այծից. եւ Ասորիքն լցին զերկիրն։
27 Իսրայէլացիները նոյնպէս աշխարհագիր անցկացրին եւ երկու գնդի բաժանուելով՝ եկան կանգնեցին նրանց առջեւ: Իսրայէլացիները ասորիների դէմ ճակատ կազմեցին այծերի երկու հօտերի պէս, մինչդեռ ասորիները ծածկել էին երկիրը:
27 Իսրայէլի որդիներն ալ համրուեցան ու պատրաստուելով* զանոնք դիմաւորելու գացին։ Իսրայէլի որդիները անոնց դէմ այծերու երկու երամակներու պէս բանակ կազմեցին, բայց Ասորիները երկիրը լեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
20:2720:27 Собраны были и сыны Израилевы и, взяв продовольствие, пошли навстречу им. И расположились сыны Израилевы станом пред ними, как бы два небольшие стада коз, а Сирияне наполнили землю.
20:27 καὶ και and; even ὑπὲρ υπερ over; for τοῦ ο the λόγου λογος word; log ὡς ως.1 as; how κατενύγη κατανυσσω pierce to Αχααβ αχααβ from; away προσώπου προσωπον face; ahead of τοῦ ο the κυρίου κυριος lord; master καὶ και and; even ἐπορεύετο πορευομαι travel; go κλαίων κλαιω weep; cry καὶ και and; even διέρρηξεν διαρρηγνυμι rend; tear τὸν ο the χιτῶνα χιτων shirt αὐτοῦ αυτος he; him καὶ και and; even ἐζώσατο ζωννυμι gird σάκκον σακκος sackcloth; sack ἐπὶ επι in; on τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him καὶ και and; even ἐνήστευσεν νηστευω fast καὶ και and; even περιεβάλετο περιβαλλω drape; clothe σάκκον σακκος sackcloth; sack ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ᾗ ος who; what ἐπάταξεν πατασσω pat; impact Ναβουθαι ναβουθαι the Ιεζραηλίτην ιεζραηλιτης Iezraēlitēs; Iezrelitis
20:27 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הָתְפָּקְדוּ֙ hoṯpāqᵊḏˌû פקד miss וְ wᵊ וְ and כָלְכְּל֔וּ ḵolkᵊlˈû כול comprehend וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk לִ li לְ to קְרָאתָ֑ם qᵊrāṯˈām קרא encounter וַ wa וְ and יַּחֲנ֨וּ yyaḥᵃnˌû חנה encamp בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel נֶגְדָּ֗ם neḡdˈām נֶגֶד counterpart כִּ ki כְּ as שְׁנֵי֙ šᵊnˌê שְׁנַיִם two חֲשִׂפֵ֣י ḥᵃśifˈê חָשִׂף handful עִזִּ֔ים ʕizzˈîm עֵז goat וַ wa וְ and אֲרָ֖ם ʔᵃrˌām אֲרָם Aram מִלְא֥וּ milʔˌû מלא be full אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
20:27. porro filii Israhel recensiti sunt et acceptis cibariis profecti ex adverso castraque metati contra eos quasi duo parvi greges caprarum Syri autem repleverunt terramAnd the children of Israel were mustered, and taking victuals, went out on the other side, and encamped over against them, like two little flocks of goats: but the Syrians filled the land.
27. And the children of Israel were mustered, and were victualled, and went against them: and the children of Israel encamped before them like two little flocks of kids; but the Syrians filled the country.
20:27. Then the sons of Israel were numbered, and taking provisions, they set out to the opposite side. And they stretched out the camp facing them, like two little flocks of goats. But the Syrians filled the land.
20:27. And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country.
And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country:

20:27 Собраны были и сыны Израилевы и, взяв продовольствие, пошли навстречу им. И расположились сыны Израилевы станом пред ними, как бы два небольшие стада коз, а Сирияне наполнили землю.
20:27
καὶ και and; even
ὑπὲρ υπερ over; for
τοῦ ο the
λόγου λογος word; log
ὡς ως.1 as; how
κατενύγη κατανυσσω pierce to
Αχααβ αχααβ from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
κλαίων κλαιω weep; cry
καὶ και and; even
διέρρηξεν διαρρηγνυμι rend; tear
τὸν ο the
χιτῶνα χιτων shirt
αὐτοῦ αυτος he; him
καὶ και and; even
ἐζώσατο ζωννυμι gird
σάκκον σακκος sackcloth; sack
ἐπὶ επι in; on
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνήστευσεν νηστευω fast
καὶ και and; even
περιεβάλετο περιβαλλω drape; clothe
σάκκον σακκος sackcloth; sack
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ος who; what
ἐπάταξεν πατασσω pat; impact
Ναβουθαι ναβουθαι the
Ιεζραηλίτην ιεζραηλιτης Iezraēlitēs; Iezrelitis
20:27
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הָתְפָּקְדוּ֙ hoṯpāqᵊḏˌû פקד miss
וְ wᵊ וְ and
כָלְכְּל֔וּ ḵolkᵊlˈû כול comprehend
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
לִ li לְ to
קְרָאתָ֑ם qᵊrāṯˈām קרא encounter
וַ wa וְ and
יַּחֲנ֨וּ yyaḥᵃnˌû חנה encamp
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נֶגְדָּ֗ם neḡdˈām נֶגֶד counterpart
כִּ ki כְּ as
שְׁנֵי֙ šᵊnˌê שְׁנַיִם two
חֲשִׂפֵ֣י ḥᵃśifˈê חָשִׂף handful
עִזִּ֔ים ʕizzˈîm עֵז goat
וַ wa וְ and
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
מִלְא֥וּ milʔˌû מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
20:27. porro filii Israhel recensiti sunt et acceptis cibariis profecti ex adverso castraque metati contra eos quasi duo parvi greges caprarum Syri autem repleverunt terram
And the children of Israel were mustered, and taking victuals, went out on the other side, and encamped over against them, like two little flocks of goats: but the Syrians filled the land.
20:27. Then the sons of Israel were numbered, and taking provisions, they set out to the opposite side. And they stretched out the camp facing them, like two little flocks of goats. But the Syrians filled the land.
20:27. And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:27: Were all present - The marginal rendering is adopted by almost all critics.
Like two little flocks of kids - The word translated "little flocks" does not occur elsewhere in Scripture. It seems to mean simply "flocks." Compare the Septuagint, who render ὡσεί δύο ποίμνια αἰγῶν hō sei duo poimnia aigō n.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:27: were all present: or, were victualled, Jos 1:11; Jdg 7:8
like two: Deu 32:30; Jdg 6:5; Sa1 13:5-8, Sa1 14:2; Ch2 32:7, Ch2 32:8; Ecc 9:11
Carl Friedrich Keil and Franz Delitzsch

The Israelites, mustered and provided for (כּלכּלוּ: supplied with ammunition and provisions), marched to meet them, and encamped before them "like two little separate flocks of goats" (i.e., severed from the great herd of cattle). They had probably encamped upon slopes of the mountains by the plain of Jezreel, where they looked like two miserable flocks of goats in contrast with the Syrians who filled the land.
Geneva 1599
And the children of Israel were numbered, and were all (l) present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country.
(l) All those who were in the battle of the previous years, (3Kings 20:15).
John Gill
And the children of Israel were numbered, and were all present,.... The same as before; the two hundred and thirty two young men of the princes of the provinces, and 7000 of the people, not one was missing:
and went against them; out of Samaria, towards Aphek:
and the children of Israel pitched before them like two little flocks of kids: being few and weak, the two hundred and thirty two young men in one body, and the 7000 in another:
but the Syrians filled the country: with their men, their horses, and their chariots.
John Wesley
And went - Being encouraged by the remembrance of their former success, and an expectation of assistance from God again. And pitched - Probably upon some hilly ground, where they might secure themselves, and watch for advantage against their enemies; which may be the reason why the Syrians durst not assault them before the seventh day, 3Kings 20:29. Little flocks - Few, and weak, being also for conveniency of fighting, and that they might seem to be more than they were, divided into two bodies.
Robert Jamieson, A. R. Fausset and David Brown
like two little flocks of kids--Goats are never seen in large flocks, or scattered, like sheep; and hence the two small but compact divisions of the Israelite force are compared to goats, not sheep. Humanly speaking, that little handful of men would have been overpowered by numbers. But a prophet was sent to the small Israelite army to announce the victory, in order to convince the Syrians that the God of Israel was omnipotent everywhere, in the valley as well as on the hills. And, accordingly, after the two armies had pitched opposite each other for seven days, they came to an open battle. One hundred thousand Syrians lay dead on the field, while the fugitives took refuge in Aphek, and there, crowding on the city walls, they endeavored to make a stand against their pursuers; but the old walls giving way under the incumbent weight, fell and buried twenty-seven thousand in the ruins. Ben-hadad succeeded in extricating himself, and, with his attendants, sought concealment in the city, fleeing from chamber to chamber; or, as some think it, an inner chamber, that is, a harem; but seeing no ultimate means of escape, he was advised to throw himself on the tender mercies of the Israelitish monarch.
20:2820:28: Եւ մատեաւ այրն Աստուծոյ՝ եւ ասէ ցարքայն Իսրայէլի. Ա՛յսպէս ասէ Տէր. Փոխանակ զի ասացին Ասորիքն թէ Աստուած լերանց է Տէր Աստուած Իսրայէլի՝ եւ ո՛չ Աստուած դաշտաց. նա՛ տացէ զզօրն զայն զմեծ ՚ի ձեռս քո, եւ գիտասցես թէ ե՛ս եմ Տէր[3710]։ [3710] Ոմանք. Եւ գիտասցես թէ ես եմ Տէր։
28 Աստծու մարդը մօտենալով Իսրայէլի արքային՝ ասաց. «Այսպէս է ասում Տէրը. “Քանի որ ասորիներն ասացին, թէ՝ Աստուած լեռների Տէր Աստուած է եւ ոչ թէ դաշտերի Աստուած, նա այդ մեծ զօրքը քո ձեռքն է յանձնելու, որ համոզուես, թէ ես եմ Տէրը”»:
28 Աստուծոյ մարդը եկաւ ու Իսրայէլի թագաւորին հետ խօսեցաւ ու ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ Ասորիները ըսին թէ «Եհովա լեռներու Աստուած է ու հովիտներու Աստուած չէ», ասոր համար բոլոր այս մեծ բազմութիւնը քու ձեռքդ պիտի մատնեմ, որպէս զի գիտնաք թէ ես եմ Տէրը’»։
Եւ մատեաւ այրն Աստուծոյ եւ ասէ ցարքայն Իսրայելի. Այսպէս ասէ Տէր. Փոխանակ զի ասացին Ասորիքն թէ Աստուած լերանց է Տէր [470]Աստուած Իսրայելի`` եւ ոչ Աստուած դաշտաց, [471]նա տացէ զզօրն`` զայն զմեծ ի ձեռս քո, եւ [472]գիտասցես թէ ես եմ Տէր:

20:28: Եւ մատեաւ այրն Աստուծոյ՝ եւ ասէ ցարքայն Իսրայէլի. Ա՛յսպէս ասէ Տէր. Փոխանակ զի ասացին Ասորիքն թէ Աստուած լերանց է Տէր Աստուած Իսրայէլի՝ եւ ո՛չ Աստուած դաշտաց. նա՛ տացէ զզօրն զայն զմեծ ՚ի ձեռս քո, եւ գիտասցես թէ ե՛ս եմ Տէր[3710]։
[3710] Ոմանք. Եւ գիտասցես թէ ես եմ Տէր։
28 Աստծու մարդը մօտենալով Իսրայէլի արքային՝ ասաց. «Այսպէս է ասում Տէրը. “Քանի որ ասորիներն ասացին, թէ՝ Աստուած լեռների Տէր Աստուած է եւ ոչ թէ դաշտերի Աստուած, նա այդ մեծ զօրքը քո ձեռքն է յանձնելու, որ համոզուես, թէ ես եմ Տէրը”»:
28 Աստուծոյ մարդը եկաւ ու Իսրայէլի թագաւորին հետ խօսեցաւ ու ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ Ասորիները ըսին թէ «Եհովա լեռներու Աստուած է ու հովիտներու Աստուած չէ», ասոր համար բոլոր այս մեծ բազմութիւնը քու ձեռքդ պիտի մատնեմ, որպէս զի գիտնաք թէ ես եմ Տէրը’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2820:28 И подошел человек Божий, и сказал царю Израильскому: так говорит Господь: за то, что Сирияне говорят: >, Я все это большое полчище предам в руку твою, чтобы вы знали, что Я~--- Господь.
20:28 καὶ και and; even ἐγένετο γινομαι happen; become ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ἐν εν in χειρὶ χειρ hand δούλου δουλος subject αὐτοῦ αυτος he; him Ηλιου ηλιου about; around Αχααβ αχααβ and; even εἶπεν επω say; speak κύριος κυριος lord; master
20:28 וַ wa וְ and יִּגַּ֞שׁ yyiggˈaš נגשׁ approach אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יֹּאמֶר֮ yyōmer אמר say אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH יַ֠עַן yaʕˌan יַעַן motive אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָמְר֤וּ ʔāmᵊrˈû אמר say אֲרָם֙ ʔᵃrˌām אֲרָם Aram אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הָרִים֙ hārîm הַר mountain יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) עֲמָקִ֖ים ʕᵃmāqˌîm עֵמֶק valley ה֑וּא hˈû הוּא he וְ֠ wᵊ וְ and נָתַתִּי nāṯattˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הֶ he הַ the הָמֹ֨ון hāmˌôn הָמֹון commotion הַ ha הַ the גָּ֤דֹול ggˈāḏôl גָּדֹול great הַ ha הַ the זֶּה֙ zzˌeh זֶה this בְּ bᵊ בְּ in יָדֶ֔ךָ yāḏˈeḵā יָד hand וִֽ wˈi וְ and ידַעְתֶּ֖ם yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:28. et accedens unus vir Dei dixit ad regem Israhel haec dicit Dominus quia dixerunt Syri deus montium est Dominus et non est deus vallium dabo omnem multitudinem grandem hanc in manu tua et scietis quia ego Dominus(And a man of God coming, said to the king of Israel: Thus saith the Lord: Because the Syrians have said: The Lord is God of the hills, but is not God of the valleys: I will deliver all this great multitude into thy hand, and you shall know that I am the Lord.)
28. And a man of God came near and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD is a god of the hills, but he is not a god of the valleys; therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD.
20:28. And one man of God, drawing near, said to the king of Israel: “Thus says the Lord: Because the Syrians have said, ‘The Lord is the God of the mountains, but he is not the God of the valleys,’ I will deliver this entire great multitude into your hand, and you shall know that I am the Lord.”
20:28. And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD [is] God of the hills, but he [is] not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I [am] the LORD.
And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD [is] God of the hills, but he [is] not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I [am] the LORD:

20:28 И подошел человек Божий, и сказал царю Израильскому: так говорит Господь: за то, что Сирияне говорят: <<Господь есть Бог гор, а не Бог долин>>, Я все это большое полчище предам в руку твою, чтобы вы знали, что Я~--- Господь.
20:28
καὶ και and; even
ἐγένετο γινομαι happen; become
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
δούλου δουλος subject
αὐτοῦ αυτος he; him
Ηλιου ηλιου about; around
Αχααβ αχααβ and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
20:28
וַ wa וְ and
יִּגַּ֞שׁ yyiggˈaš נגשׁ approach
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יֹּאמֶר֮ yyōmer אמר say
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
יַ֠עַן yaʕˌan יַעַן motive
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָמְר֤וּ ʔāmᵊrˈû אמר say
אֲרָם֙ ʔᵃrˌām אֲרָם Aram
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הָרִים֙ hārîm הַר mountain
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
עֲמָקִ֖ים ʕᵃmāqˌîm עֵמֶק valley
ה֑וּא hˈû הוּא he
וְ֠ wᵊ וְ and
נָתַתִּי nāṯattˌî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הֶ he הַ the
הָמֹ֨ון hāmˌôn הָמֹון commotion
הַ ha הַ the
גָּ֤דֹול ggˈāḏôl גָּדֹול great
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
בְּ bᵊ בְּ in
יָדֶ֔ךָ yāḏˈeḵā יָד hand
וִֽ wˈi וְ and
ידַעְתֶּ֖ם yḏaʕtˌem ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:28. et accedens unus vir Dei dixit ad regem Israhel haec dicit Dominus quia dixerunt Syri deus montium est Dominus et non est deus vallium dabo omnem multitudinem grandem hanc in manu tua et scietis quia ego Dominus
(And a man of God coming, said to the king of Israel: Thus saith the Lord: Because the Syrians have said: The Lord is God of the hills, but is not God of the valleys: I will deliver all this great multitude into thy hand, and you shall know that I am the Lord.)
20:28. And one man of God, drawing near, said to the king of Israel: “Thus says the Lord: Because the Syrians have said, ‘The Lord is the God of the mountains, but he is not the God of the valleys,’ I will deliver this entire great multitude into your hand, and you shall know that I am the Lord.”
20:28. And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD [is] God of the hills, but he [is] not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:28: Because the Syrians have said - God resents their blasphemy, and is determined to punish it. They shall now be discomfited in such a way as to show that God's power is every where, and that the multitude of a host is nothing against him.
3 Kings (1 Kings) 20:29
Albert Barnes: Notes on the Bible - 1834
20:28: A man of God - Evidently not the prophet who had spoken to Ahab the year before Kg1 20:13, Kg1 20:22. He probably dwelt in the neighborhood of Samaria. Now that Ahab and his army had marched out into the Trans-Jordanic territory, another prophet, a native probably of that region, announced God's will to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: there came: Kg1 20:13, Kg1 20:22, Kg1 13:1, Kg1 17:18; Ch2 20:14-20
Because: Kg1 20:23; Isa 37:29-37
therefore will: Kg1 20:13; Deu 32:27; Jos 7:8, Jos 7:9; Job 12:16-19; Psa 58:10, Psa 58:11, Psa 79:10; Isa 37:29, Isa 37:35; Jer 14:7; Eze 20:9, Eze 20:14, Eze 36:21-23, Eze 36:32
ye shall know: Kg1 20:13; Exo 6:7, Exo 7:5, Exo 8:22; Deu 29:6; Eze 6:14, Eze 11:12, Eze 12:16, Eze 36:22, Eze 39:7
Carl Friedrich Keil and Franz Delitzsch

Then the man of God (the prophet mentioned in 3Kings 20:13, 3Kings 20:22) came again to Ahab with the word of God: "Because the Syrians have said Jehovah is a mountain-God and not a God of the valleys, I will give this great multitude into thy hand, that ye may know that I am Jehovah."
Geneva 1599
And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD [is] God of the hills, but he [is] not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that (m) I [am] the LORD.
(m) Who has the same power in the valley as on the hills and can also destroy a multitude with few as with many.
John Gill
And there came a man of God,.... The same as before, 3Kings 20:13 or had come (p) before the little army went out to meet the Syrians; though he might go to Ahab when encamped, for his encouragement:
and spake unto the king of Israel, and said, thus saith the Lord, because the Syrians have said, the Lord is God of the hills, but he is not God of the valleys; See Gill on 3Kings 20:23.
therefore will I deliver, all this great multitude into thine hand; not for Ahab's sake would the Lord do this, who does not appear thankful to God for the former victory, nor to be reformed from his idolatry, and the better for it, but for the honour of his own name, which had been blasphemed by the Syrians:
and ye shall know that I am the Lord; both of hills and valleys, the omnipotent Jehovah, the only true God.
(p) "accesserat", Vatablus.
20:2920:29: Եւ բանակեցան նոքա ընդդէմ սոցա զեւթն օր. եւ եղեւ յաւուրն ութերորդի ընդխառնեցաւ պատերազմն. եւ եհա՛ր Իսրայէլ յԱսորւոցն հարիւր հազար հետեւակաց ՚ի միում աւուր[3711]. [3711] Այլք. Եւ եղեւ յաւուրն եւթներորդի։
29 Նրանք, ճակատ կազմած, եօթը օր իրար դէմ դիմաց էին, իսկ եօթներորդ օրը պատերազմը բորբոքուեց: Իսրայէլացիները մէկ օրում հարիւր հազար ասորի հետեւակ կոտորեցին,
29 Եւ իրարու դէմ եօթը օր բանակեցան ու եօթներորդ օրը պատերազմը սկսաւ։ Իսրայէլի որդիները մէկ օրուան մէջ Ասորիներէն հարիւր հազար հետեւակ զօրք զարկին
Եւ բանակեցան նոքա ընդդէմ սոցա զեւթն օր. եւ եղեւ յաւուրն եւթներորդի ընդխառնեցաւ պատերազմն. եւ եհար Իսրայէլ յԱսորւոցն հարեւր հազար հետեւակաց ի միում աւուր:

20:29: Եւ բանակեցան նոքա ընդդէմ սոցա զեւթն օր. եւ եղեւ յաւուրն ութերորդի ընդխառնեցաւ պատերազմն. եւ եհա՛ր Իսրայէլ յԱսորւոցն հարիւր հազար հետեւակաց ՚ի միում աւուր[3711].
[3711] Այլք. Եւ եղեւ յաւուրն եւթներորդի։
29 Նրանք, ճակատ կազմած, եօթը օր իրար դէմ դիմաց էին, իսկ եօթներորդ օրը պատերազմը բորբոքուեց: Իսրայէլացիները մէկ օրում հարիւր հազար ասորի հետեւակ կոտորեցին,
29 Եւ իրարու դէմ եօթը օր բանակեցան ու եօթներորդ օրը պատերազմը սկսաւ։ Իսրայէլի որդիները մէկ օրուան մէջ Ասորիներէն հարիւր հազար հետեւակ զօրք զարկին
zohrab-1805▾ eastern-1994▾ western am▾
20:2920:29 И стояли станом одни против других семь дней. В седьмой день началась битва, и сыны Израилевы поразили сто тысяч пеших Сириян в один день.
20:29 ἑώρακας οραω view; see ὡς ως.1 as; how κατενύγη κατανυσσω pierce to Αχααβ αχααβ from; away προσώπου προσωπον face; ahead of μου μου of me; mine οὐκ ου not ἐπάξω επαγω instigate; bring on τὴν ο the κακίαν κακια badness; vice ἐν εν in ταῖς ο the ἡμέραις ημερα day αὐτοῦ αυτος he; him ἀλλ᾿ αλλα but ἐν εν in ταῖς ο the ἡμέραις ημερα day τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him ἐπάξω επαγω instigate; bring on τὴν ο the κακίαν κακια badness; vice
20:29 וַֽ wˈa וְ and יַּחֲנ֧וּ yyaḥᵃnˈû חנה encamp אֵ֦לֶּה ʔˈēlleh אֵלֶּה these נֹ֥כַח nˌōḵaḥ נֹכַח straightness אֵ֖לֶּה ʔˌēlleh אֵלֶּה these שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh וַ wa וְ and תִּקְרַב֙ ttiqrˌav קרב approach הַ ha הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וַ wa וְ and יַּכּ֨וּ yyakkˌû נכה strike בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] אֲרָ֛ם ʔᵃrˈām אֲרָם Aram מֵאָה־ mēʔā- מֵאָה hundred אֶ֥לֶף ʔˌelef אֶלֶף thousand רַגְלִ֖י raḡlˌî רַגְלִי on foot בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
20:29. dirigebant septem diebus ex adverso hii atque illi acies septima autem die commissum est bellum percusseruntque filii Israhel de Syris centum milia peditum in die unaAnd both sides set their armies in array one against the other seven days, and on the seventh day the battle was fought: and the children of Israel slew, of the Syrians, a hundred thousand footmen in one day.
29. And they encamped one over against the other seven days. And so it was, that in the seventh day the battle was joined; and the children of Israel slew of the Syrians an hundred thousand footmen in one day.
20:29. And for seven days, both sides arranged each of their battle lines. Then, on the seventh day, the war was undertaken. And the sons of Israel struck down, from the Syrians, one hundred thousand foot soldiers in one day.
20:29. And they pitched one over against the other seven days. And [so] it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians an hundred thousand footmen in one day.
And they pitched one over against the other seven days. And [so] it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians an hundred thousand footmen in one day:

20:29 И стояли станом одни против других семь дней. В седьмой день началась битва, и сыны Израилевы поразили сто тысяч пеших Сириян в один день.
20:29
ἑώρακας οραω view; see
ὡς ως.1 as; how
κατενύγη κατανυσσω pierce to
Αχααβ αχααβ from; away
προσώπου προσωπον face; ahead of
μου μου of me; mine
οὐκ ου not
ἐπάξω επαγω instigate; bring on
τὴν ο the
κακίαν κακια badness; vice
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
αὐτοῦ αυτος he; him
ἀλλ᾿ αλλα but
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
ἐπάξω επαγω instigate; bring on
τὴν ο the
κακίαν κακια badness; vice
20:29
וַֽ wˈa וְ and
יַּחֲנ֧וּ yyaḥᵃnˈû חנה encamp
אֵ֦לֶּה ʔˈēlleh אֵלֶּה these
נֹ֥כַח nˌōḵaḥ נֹכַח straightness
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים yāmˈîm יֹום day
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh
וַ wa וְ and
תִּקְרַב֙ ttiqrˌav קרב approach
הַ ha הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
וַ wa וְ and
יַּכּ֨וּ yyakkˌû נכה strike
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
אֲרָ֛ם ʔᵃrˈām אֲרָם Aram
מֵאָה־ mēʔā- מֵאָה hundred
אֶ֥לֶף ʔˌelef אֶלֶף thousand
רַגְלִ֖י raḡlˌî רַגְלִי on foot
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
20:29. dirigebant septem diebus ex adverso hii atque illi acies septima autem die commissum est bellum percusseruntque filii Israhel de Syris centum milia peditum in die una
And both sides set their armies in array one against the other seven days, and on the seventh day the battle was fought: and the children of Israel slew, of the Syrians, a hundred thousand footmen in one day.
20:29. And for seven days, both sides arranged each of their battle lines. Then, on the seventh day, the war was undertaken. And the sons of Israel struck down, from the Syrians, one hundred thousand foot soldiers in one day.
20:29. And they pitched one over against the other seven days. And [so] it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians an hundred thousand footmen in one day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:29: Slew a hundred thousand footmen in one day - This number is enormous; but the MSS. and versions give no various reading.
3 Kings (1 Kings) 20:30
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: seven days: Jos 6:15; Sa1 17:16; Psa 10:16
an hundred thousand: Sa2 10:18; Ch2 13:17, Ch2 20:23-25, Ch2 28:6; Isa 37:36
Carl Friedrich Keil and Franz Delitzsch

After seven days the battle was fought. The Israelites smote the Syrians, a hundred thousand men in one day; and when the rest fled to Aphek, into the city, the wall fell upon twenty-seven thousand men, ἵνα δὲ κακεῖνοι καὶ οὗτοι μάθωσιν, ὡς θεήλατος ἡ πλεεγεέ (Theodoret). The flying Syrians had probably some of them climbed the wall of the city to offer resistance to the Israelites in pursuit, and some of them sought to defend themselves by taking shelter behind it. And during the conflict, through the special interposition of God, the wall fell and buried the Syrians who were there. The cause of the fall is not given. Thenius assumes that it was undermined, in order to remove all idea of any miraculous working of the omnipotence of God. Benhadad himself fled into the city "room to room," i.e., from one room to another (cf. 3Kings 22:25; 2Chron 18:24).
John Gill
And they pitched one over against the other seven days,.... Very probably the Israelites pitched upon an hill, and the Syrians waited till they changed their position, not caring to fall upon them, though so very supernumerary to them, for the reason before given:
and so it was, that in the seventh day the battle was joined; or they that made war drew nigh, as the Targum, and both sides engaged in battle:
and the children of Israel slew of the Syrians 100,000 footmen in one day; which was a prodigious slaughter to be made by so small an army; the hand of the Lord was visible in it.
20:3020:30: եւ մնացեալքն փախեան յԱփեկայ ՚ի քաղաքն իւրեանց. եւ անկաւ պարիսպն ՚ի վերայ քսան եւ եւթն հազար արանց մնացելոց։ Եւ որդին Ադերայ փախեա՛ւ եւ եմուտ ՚ի տուն իւր սենեակ ՚ի սենեկէ։
30 իսկ մնացածները փախան իրենց քաղաքը՝ Ափեկա, եւ պարիսպը փուլ եկաւ մնացած քսանեօթը հազար ասորիների վրայ: Ադերի որդին փախաւ ու իր պալատում մի սենեակից միւս սենեակն էր վազում:
30 Ու մնացածները Ափէկ քաղաքը փախան։ Այն մնացած քսանըեօթը հազար մարդոցը վրայ պարիսպը ինկաւ։ Բենադադ փախաւ ու քաղաքին մէջ սենեակէ սենեակ մտաւ։
եւ մնացեալքն փախեան յԱփեկա ի քաղաքն [473]իւրեանց, եւ անկաւ պարիսպն ի վերայ քսան եւ եւթն հազար արանց մնացելոց. եւ [474]որդին Ադերայ`` փախեաւ եւ եմուտ [475]ի տուն իւր`` սենեակ ի սենեկէ:

20:30: եւ մնացեալքն փախեան յԱփեկայ ՚ի քաղաքն իւրեանց. եւ անկաւ պարիսպն ՚ի վերայ քսան եւ եւթն հազար արանց մնացելոց։ Եւ որդին Ադերայ փախեա՛ւ եւ եմուտ ՚ի տուն իւր սենեակ ՚ի սենեկէ։
30 իսկ մնացածները փախան իրենց քաղաքը՝ Ափեկա, եւ պարիսպը փուլ եկաւ մնացած քսանեօթը հազար ասորիների վրայ: Ադերի որդին փախաւ ու իր պալատում մի սենեակից միւս սենեակն էր վազում:
30 Ու մնացածները Ափէկ քաղաքը փախան։ Այն մնացած քսանըեօթը հազար մարդոցը վրայ պարիսպը ինկաւ։ Բենադադ փախաւ ու քաղաքին մէջ սենեակէ սենեակ մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:3020:30 Остальные убежали в город Афек; {там} упала стена на остальных двадцать семь тысяч человек. А Венадад ушел в город и бегал из одной внутренней комнаты в другую.
20:30 וַ wa וְ and יָּנֻ֨סוּ yyānˌusû נוס flee הַ ha הַ the נֹּותָרִ֥ים׀ nnôṯārˌîm יתר remain אֲפֵקָה֮ ʔᵃfēqā אֲפֵק Aphek אֶל־ ʔel- אֶל to הָ hā הַ the עִיר֒ ʕîr עִיר town וַ wa וְ and תִּפֹּל֙ ttippˌōl נפל fall הַ ha הַ the חֹומָ֔ה ḥômˈā חֹומָה wall עַל־ ʕal- עַל upon עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven אֶ֛לֶף ʔˈelef אֶלֶף thousand אִ֖ישׁ ʔˌîš אִישׁ man הַ ha הַ the נֹּותָרִ֑ים nnôṯārˈîm יתר remain וּ û וְ and בֶן־הֲדַ֣ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad נָ֔ס nˈās נוס flee וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֶל־ ʔel- אֶל to הָ hā הַ the עִ֖יר ʕˌîr עִיר town חֶ֥דֶר ḥˌeḏer חֶדֶר room בְּ bᵊ בְּ in חָֽדֶר׃ ס ḥˈāḏer . s חֶדֶר room
20:30. fugerunt autem qui remanserant in Afec in civitatem et cecidit murus super viginti septem milia hominum qui remanserant porro Benadad fugiens ingressus est civitatem in cubiculum quod erat intra cubiculumAnd they that remained fled to Aphec, into the city: and the wall fell upon seven and twenty thousand men, that were left. And Benadad fleeing, went into the city, into a chamber that was within a chamber.
30. But the rest fled to Aphek, into the city; and the wall fell upon twenty and seven thousand men that were left. And Ben-hadad fled, and came into the city, into an inner chamber.
20:30. Then those who had remained fled to Aphek, into the city. And the wall fell upon twenty-seven thousand men of those who had remained. Then Benhadad, fleeing, entered the city, into a room that was inside another room.
20:30. But the rest fled to Aphek, into the city; and [there] a wall fell upon twenty and seven thousand of the men [that were] left. And Benhadad fled, and came into the city, into an inner chamber.
But the rest fled to Aphek, into the city; and [there] a wall fell upon twenty and seven thousand of the men [that were] left. And Ben- hadad fled, and came into the city, into an inner chamber:

20:30 Остальные убежали в город Афек; {там} упала стена на остальных двадцать семь тысяч человек. А Венадад ушел в город и бегал из одной внутренней комнаты в другую.
20:30
וַ wa וְ and
יָּנֻ֨סוּ yyānˌusû נוס flee
הַ ha הַ the
נֹּותָרִ֥ים׀ nnôṯārˌîm יתר remain
אֲפֵקָה֮ ʔᵃfēqā אֲפֵק Aphek
אֶל־ ʔel- אֶל to
הָ הַ the
עִיר֒ ʕîr עִיר town
וַ wa וְ and
תִּפֹּל֙ ttippˌōl נפל fall
הַ ha הַ the
חֹומָ֔ה ḥômˈā חֹומָה wall
עַל־ ʕal- עַל upon
עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty
וְ wᵊ וְ and
שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven
אֶ֛לֶף ʔˈelef אֶלֶף thousand
אִ֖ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
נֹּותָרִ֑ים nnôṯārˈîm יתר remain
וּ û וְ and
בֶן־הֲדַ֣ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
נָ֔ס nˈās נוס flee
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֖יר ʕˌîr עִיר town
חֶ֥דֶר ḥˌeḏer חֶדֶר room
בְּ bᵊ בְּ in
חָֽדֶר׃ ס ḥˈāḏer . s חֶדֶר room
20:30. fugerunt autem qui remanserant in Afec in civitatem et cecidit murus super viginti septem milia hominum qui remanserant porro Benadad fugiens ingressus est civitatem in cubiculum quod erat intra cubiculum
And they that remained fled to Aphec, into the city: and the wall fell upon seven and twenty thousand men, that were left. And Benadad fleeing, went into the city, into a chamber that was within a chamber.
20:30. Then those who had remained fled to Aphek, into the city. And the wall fell upon twenty-seven thousand men of those who had remained. Then Benhadad, fleeing, entered the city, into a room that was inside another room.
20:30. But the rest fled to Aphek, into the city; and [there] a wall fell upon twenty and seven thousand of the men [that were] left. And Benhadad fled, and came into the city, into an inner chamber.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:30: A wall fell upon twenty and seven thousand - From the first view of this text it would appear that when the Syrians fled to Aphek, and shut themselves within the walls, the Israelites immediately brought all hands, and sapped the walls, in consequence of which a large portion fell, and buried twenty-seven thousand men. But perhaps the hand of God was more immediately in this disaster; probably a burning wind is meant. See at the end of the chapter, Kg1 20:43 (note).
Came into the city, into an inner chamber - However the passage above may be understood, the city was now, in effect, taken; and Ben-hadad either betook himself with his few followers to the citadel or to some secret hiding-place, where he held the council with his servants immediately mentioned.
3 Kings (1 Kings) 20:31
Albert Barnes: Notes on the Bible - 1834
20:30: A wall - "The wall," i. e., the wall of the town. We may suppose a terrific earthquake during the siege of the place, while the Syrians were manning the defenses in full force, which threw down the wall where they were most thickly crowded upon it, and buried them in its ruins. Ben-hadad fled from the wall, where he had been at the time of the disaster, into the inner parts of the city - probably to some massive stronghold - and there concealed himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:30: the rest: Psa 18:25
a wall: Isa 24:18; Jer 48:44; Amo 2:14, Amo 2:15, Amo 5:19, Amo 9:3; Luk 13:4
fled: Kg1 20:10, Kg1 20:20; Dan 4:37
into an inner chamber: or, from chamber to chamber, Heb. into a chamber within a chamber. Kg1 22:25; Ch2 18:24
John Gill
But the rest fled to Aphek, into the city,.... Which perhaps was in the hands of the Syrians, and was designed for a retreat for them, should they be beaten:
and there a wall fell upon twenty seven thousand of the men that were left; not slain in the battle; here again the Lord might be seen, who, as Abarbinel observes, fought from heaven, and either by a violent wind, or an earthquake, threw down the wall upon them just as they had got under it for shelter:
and Benhadad fled, and came into the city into an inner chamber; or, "into a chamber within a chamber" (q), for greater secrecy.
(q) "cubiculo in cubiculum", Pagninus, Montanus.
John Wesley
The wall - Or, the walls (the singular number, for the plural) of the city; in which they were now fortifying themselves. This might possibly happen thro' natural causes; but most probably, was effected by the mighty power of God, sending some earthquake, or violent storm which threw down the walls upon them; or doing this by the ministry of angels. And if ever miracle was to be wrought, now seems to have been the proper season for it; when the blasphemous Syrians denied the sovereign power of God, and thereby in some sort obliged him, to give a proof of it; and to shew, that he was the God of the plains, as well as of the mountains; and that he could as effectually destroy them in their strongest holds, as in the open fields; and make the very walls, to whose strength they trusted for their defence, to be the instruments of their ruin. But it may be farther observed, that it is not said, that all these were killed by the fall of this wall; but only that the wall fell upon them, killing some, and wounding others.
20:3120:31: Եւ ասեն ցնա ծառայք իւր. Ահաւասիկ գիտեմք զի թագաւորք տանն Իսրայէլի թագաւորք ողորմութեան են, արկցո՛ւք քուրձս զմիջովք մերովք. եւ չուանս ՚ի գլուխս մեր, եւ ելցուք առ արքայն Իսրայէլի. թերեւս ապրեցուսցէ զանձինս մեր։
31 Նրա ծառաներն ասացին. «Մենք լսել ենք, որ Իսրայէլի տան թագաւորները ողորմած են: Մեր մէջքերին քուրձեր կապենք, մեր գլուխներին՝ չուաններ, գնանք Իսրայէլի թագաւորի մօտ, թերեւս մեր կեանքը խնայի»:
31 Անոր ծառաները իրեն ըսին. «Ահա մենք լսեր ենք, որ Իսրայէլի տանը թագաւորները ողորմած թագաւորներ են. հիմա մէջքերնիս քուրձեր ու գլուխնիս չուաններ դնենք եւ Իսրայէլի թագաւորին առջեւ ելլենք, թերեւս քու անձդ ապրեցնէ»։
Եւ ասեն ցնա ծառայք իւր. Ահաւասիկ [476]գիտեմք զի թագաւորք տանն Իսրայելի թագաւորք ողորմութեան են. արկցուք քուրձս զմիջովք մերովք եւ չուանս ի գլուխս մեր, եւ ելցուք առ արքայն Իսրայելի. թերեւս ապրեցուսցէ [477]զանձինս մեր:

20:31: Եւ ասեն ցնա ծառայք իւր. Ահաւասիկ գիտեմք զի թագաւորք տանն Իսրայէլի թագաւորք ողորմութեան են, արկցո՛ւք քուրձս զմիջովք մերովք. եւ չուանս ՚ի գլուխս մեր, եւ ելցուք առ արքայն Իսրայէլի. թերեւս ապրեցուսցէ զանձինս մեր։
31 Նրա ծառաներն ասացին. «Մենք լսել ենք, որ Իսրայէլի տան թագաւորները ողորմած են: Մեր մէջքերին քուրձեր կապենք, մեր գլուխներին՝ չուաններ, գնանք Իսրայէլի թագաւորի մօտ, թերեւս մեր կեանքը խնայի»:
31 Անոր ծառաները իրեն ըսին. «Ահա մենք լսեր ենք, որ Իսրայէլի տանը թագաւորները ողորմած թագաւորներ են. հիմա մէջքերնիս քուրձեր ու գլուխնիս չուաններ դնենք եւ Իսրայէլի թագաւորին առջեւ ելլենք, թերեւս քու անձդ ապրեցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3120:31 И сказали ему слуги его: мы слышали, что цари дома Израилева цари милостивые; позволь нам возложить вретища на чресла свои и веревки на головы свои и пойти к царю Израильскому; может быть, он пощадит жизнь твою.
20:31 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָיו֮ ʔēlāʸw אֶל to עֲבָדָיו֒ ʕᵃvāḏāʸw עֶבֶד servant הִנֵּֽה־ hinnˈē- הִנֵּה behold נָ֣א nˈā נָא yeah שָׁמַ֔עְנוּ šāmˈaʕnû שׁמע hear כִּ֗י kˈî כִּי that מַלְכֵי֙ malᵊḵˌê מֶלֶךְ king בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty הֵ֑ם hˈēm הֵם they נָשִׂ֣ימָה nāśˈîmā שׂים put נָּא֩ nnˌā נָא yeah שַׂקִּ֨ים śaqqˌîm שַׂק sack בְּ bᵊ בְּ in מָתְנֵ֜ינוּ moṯnˈênû מָתְנַיִם hips וַ wa וְ and חֲבָלִ֣ים ḥᵃvālˈîm חֶבֶל cord בְּ bᵊ בְּ in רֹאשֵׁ֗נוּ rōšˈēnû רֹאשׁ head וְ wᵊ וְ and נֵצֵא֙ nēṣˌē יצא go out אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אוּלַ֖י ʔûlˌay אוּלַי perhaps יְחַיֶּ֥ה yᵊḥayyˌeh חיה be alive אֶת־ ʔeṯ- אֵת [object marker] נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
20:31. dixeruntque ei servi sui ecce audivimus quod reges domus Israhel clementes sint ponamus itaque saccos in lumbis nostris et funiculos in capitibus nostris et egrediamur ad regem Israhel forsitan salvabit animas nostrasAnd his servants said to him: Behold, we have heard that the kings of the house of Israel are merciful; so let us put sackcloths on our loins, and ropes on our heads, and go out to the king of Israel: perhaps he will save our lives.
31. And his servants said unto him, Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, we pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life.
20:31. And his servants said to him: “Behold, we have heard that the kings of the house of Israel show clemency. And so, let us put sackcloth around our waists, and ropes on our heads, and let us go out to the king of Israel. Perhaps he will save our lives.”
20:31. And his servants said unto him, Behold now, we have heard that the kings of the house of Israel [are] merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life.
And his servants said unto him, Behold now, we have heard that the kings of the house of Israel [are] merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life:

20:31 И сказали ему слуги его: мы слышали, что цари дома Израилева цари милостивые; позволь нам возложить вретища на чресла свои и веревки на головы свои и пойти к царю Израильскому; может быть, он пощадит жизнь твою.
20:31
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָיו֮ ʔēlāʸw אֶל to
עֲבָדָיו֒ ʕᵃvāḏāʸw עֶבֶד servant
הִנֵּֽה־ hinnˈē- הִנֵּה behold
נָ֣א nˈā נָא yeah
שָׁמַ֔עְנוּ šāmˈaʕnû שׁמע hear
כִּ֗י kˈî כִּי that
מַלְכֵי֙ malᵊḵˌê מֶלֶךְ king
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּֽי־ kˈî- כִּי that
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty
הֵ֑ם hˈēm הֵם they
נָשִׂ֣ימָה nāśˈîmā שׂים put
נָּא֩ nnˌā נָא yeah
שַׂקִּ֨ים śaqqˌîm שַׂק sack
בְּ bᵊ בְּ in
מָתְנֵ֜ינוּ moṯnˈênû מָתְנַיִם hips
וַ wa וְ and
חֲבָלִ֣ים ḥᵃvālˈîm חֶבֶל cord
בְּ bᵊ בְּ in
רֹאשֵׁ֗נוּ rōšˈēnû רֹאשׁ head
וְ wᵊ וְ and
נֵצֵא֙ nēṣˌē יצא go out
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אוּלַ֖י ʔûlˌay אוּלַי perhaps
יְחַיֶּ֥ה yᵊḥayyˌeh חיה be alive
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
20:31. dixeruntque ei servi sui ecce audivimus quod reges domus Israhel clementes sint ponamus itaque saccos in lumbis nostris et funiculos in capitibus nostris et egrediamur ad regem Israhel forsitan salvabit animas nostras
And his servants said to him: Behold, we have heard that the kings of the house of Israel are merciful; so let us put sackcloths on our loins, and ropes on our heads, and go out to the king of Israel: perhaps he will save our lives.
20:31. And his servants said to him: “Behold, we have heard that the kings of the house of Israel show clemency. And so, let us put sackcloth around our waists, and ropes on our heads, and let us go out to the king of Israel. Perhaps he will save our lives.”
20:31. And his servants said unto him, Behold now, we have heard that the kings of the house of Israel [are] merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-34: Ахав не воспользовался одержанной над Венададом второй победою: поддавшись великодушному порыву снисходительности к побежденному врагу, а может быть, тщеславному желанию оправдать лестное мнение сирийцев о гуманности царей израильских (ст. 31), Ахав оказал недостойную победителя и теократического царя слабость в отношении побежденного Венадада, врага Божия (ст. 42). Когда к Ахаву явились посланцы последнего с обычными на Востоке знаками рабской подчиненности пленных победителю - одетые во вретища (евр.: сак, греч.: σάκκος) и с веревками на шеях (ср. Nowack. Lehrbuch der hebräischer Archaologie, Bd. I, s. 125), Ахав поспешил заявить дружеские чувства к Венададу (называя его "братом", ст. 32, Ахав признает его равным себе царем, как бы между ними ничего враждебного не было, ср. 3: Цар. IX:13) и оказал ему царские почести (ст. 33). В ответ на это Венадад обещает Ахаву 1) возвратить отнятые отцом его у Израильского царства при Амврии города (в числе их мог быть, напр., Рамоф Галаадский, XXII:3; из XXII гл. видно, что сирийский царь не думал возвращать его, конечно, и др. города Ахаву); 2) предоставить купцам израильским право и гарантии пребывания на особых улицах (на Востоке в городах, напр. в Иерусалиме, люди отдельных национальностей, а также определенных профессий селились в особых кварталах, с особыми площадями, базарами (евр. хуцот) и беспошлинной торговлей, разумеется, с условием предоставления таких же прав и сирийцам в израильской столице (ст. 34). (В т. LXX и слав. евр. слово хуцот передано неточно: εξόδους, исход; отчего мысль ст. 34: явилась затемненной). На этих условиях был заключен договор, и Венадад был отпущен.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

V. After the armies had faced one another seven days (the Syrians, it is likely, boasting, and the Israelites trembling), they engaged, and the Syrians were totally routed, 100,000 men slain by the sword of Israel in the field of battle (v. 29), and 27,000 men, that thought themselves safe under the walls of Aphek, a fortified city (from the walls of which the shooters might annoy the enemy if they pursued them, 2 Sam. xi. 24), found their bane where they hoped for protection: the wall fell upon them, probably overthrown by an earthquake, and, the cities of Canaan being walled up to heaven, it reached a great way, and they were all killed, or hurt, or overwhelmed with dismay. Ben-hadad, who thought his city Aphek would hold out against the conquerors, finding it thus unwalled, and the remnant of his forces dispirited and dispersed, had nothing but secresy to rely upon for safety, and therefore hid himself in a chamber within a chamber, lest the pursuers should seize him. See how the greatest confidence often ends in the greatest cowardice. "Now is the God of Israel the God of the valleys or no?" He shall know now that he is forced into an inner chamber to hide himself, see ch. xxii. 25.

31 And his servants said unto him, Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life. 32 So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee, let me live. And he said, Is he yet alive? he is my brother. 33 Now the men did diligently observe whether any thing would come from him, and did hastily catch it: and they said, Thy brother Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot. 34 And Benhadad said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this covenant. So he made a covenant with him, and sent him away. 35 And a certain man of the sons of the prophets said unto his neighbour in the word of the LORD, Smite me, I pray thee. And the man refused to smite him. 36 Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him. 37 Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded him. 38 So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face. 39 And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver. 40 And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it. 41 And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he was of the prophets. 42 And he said unto him, Thus saith the LORD, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. 43 And the king of Israel went to his house heavy and displeased, and came to Samaria.
Here is an account of what followed upon the victory which Israel obtained over the Syrians.
I. Ben-hadad's tame and mean submission. Even in his inner chamber he feared, and would, if he could, flee further, though none pursued. His servants, seeing him and themselves reduced to the last extremity, advised that they should surrender at discretion, and make themselves prisoners and petitioners to Ahab for their lives, v. 31. The servants will put their lives in their hands, and venture first, and their master will act according as they speed. Their inducement to take this course is the great reputation the kings of Israel had for clemency above any of their neighbours: "We have heard that they are merciful kings, not oppressive to their subjects that are under their power" (as governments then went, that of Israel was one of the most easy and gentle), "and therefore not cruel to their enemies when they lie at their mercy." Perhaps they had this notion of the kings of Israel because they had heard that the God of Israel proclaimed his name gracious and merciful, and they concluded their kings would make their God their pattern. It was an honour to the kings of Israel to be thus represented, as indeed every Israelite is then dressed as becomes him when he puts on bowels of mercies. "They are merciful kings, therefore we may hope to find mercy upon our submission." This encouragement poor sinners have to repent and humble themselves before God. "Have we not heard that the God of Israel is a merciful God? Have we not found him so? Let us therefore rend our hearts and return to him." Joel ii. 13. That is evangelical repentance which flows from an apprehension of the mercy of God in Christ; there is forgiveness with him. Two things Ben-hadad's servants undertake to represent to Ahab:-- 1. Their master a penitent; for they girded sackcloth on their loins, as mourners, and put ropes on their heads, as condemned criminals going to execution, pretending to be sorry that they had invaded his country and disturbed his repose, and owning that they deserved to be hanged for it. Here they are ready to do penance for it, and throw themselves at the feet of him whom they had injured. Many pretend to repent of their wrong-doing, when it does not succeed, who, if they had prospered in it, would have justified it and gloried in it. 2. Their master a beggar, a beggar for his life: Thy servant Ben-hadad saith, "I pray thee, let me live, v. 32. Though I live a perpetual exile from my own country, and captive in this, yet, upon any terms, let me live." What a great change is here, (1.) In his condition! How has he fallen from the height of power and prosperity to the depths of disgrace and distress, and all the miseries of poverty and slavery! See the uncertainty of human affairs; such turns are they subject to that the spoke which was uppermost may soon come to be undermost. (2.) In his temper--in the beginning of the chapter hectoring, swearing, and threatening, and none more high in his demands, but here crouching and whining and none more low in his requests! How meanly does he beg hi life at the hand of him upon whom he had there been trampling! The most haughty in prosperity are commonly most abject in adversity: an even spirit will be the same in both conditions. See how God glorified himself when he looks upon proud men and abases them, and hides them in the dust together, Job xl. 11-13.
II. Ahab's foolish acceptance of his submission, and the league he suddenly made with him upon it. He was proud to be thus courted by him whom he had feared, and enquired for him with great tenderness: Is he yet alive? He is my brother, brother-king, though not brother-Israelite: and Ahab valued himself more upon his royalty than on his religion, and others accordingly. "Is he thy brother, Ahab? Did he use thee like a brother when he sent thee that barbarous message? v. 5, 6. Would he have called thee brother if he had been the conqueror? Would he now have called himself thy servant if he had not been reduced to the utmost strait? Canst thou suffer thyself to be thus imposed upon by a forced and counterfeit submission?" This word brother they caught at (v. 33), and were thereby encouraged to go and fetch him to the king. He that calls him brother will let him live. Let poor penitents hear God, in his word, calling them children (Jer. xxxi. 20), catch at it, echo to it, and call him Father. Ben-hadad, upon his submission, shall not only be honourably conveyed (he took him up into the chariot), but treated with as an ally (v. 34): he made a covenant with him, not consulting God's prophets, or the elders of the land, or himself, concerning what was fit to be insisted on, but, as if Ben-hadad had been conqueror, he shall make his own terms. He might now have demanded some of Ben-hadad's cities, when all of them lay at the mercy of his victorious army; but was content with the restitution of his own. He might now have demanded the stores, and treasures, and magazines of Damascus, to augment the wealth and strength of his own kingdom, but was content with a poor liberty, at his own expense, to build streets there, a point of honour and no advantage, or no more than what the kings of Syria had had in Samaria, though they had never had so much power as he had now to support the demand of it. With this covenant he sent him away, without so much as reproving him for his blasphemous reflections upon the God of Israel, for whose honour Ahab had no concern. Note, There are those on whom success is ill bestowed; they know not how to serve God, or their generation, or even their own true interests, with their prosperity. Let favour be shown to the wicked, yet will he not learn righteousness.
III. The reproof given to Ahab for his clemency to Ben-hadad and his covenant with him. It was given him by a prophet, in the name of the Lord, the Jews say by Micaiah, and not unlikely, for Ahab complains of him (ch. xxii. 8) that he used to prophesy evil concerning him. This prophet designed to reprove Ahab by a parable, that he might oblige him to condemn himself, as Nathan and the woman of Tekoa did David. To make his parable the more plausible, he finds it necessary to put himself into the posture of a wounded soldier. 1. With some difficulty he gets himself wounded, for he would not wound himself with his own hands. He commanded one of his brother prophets, his neighbour, or companion (for so the word signifies), to smite him, and this in God's name (v. 35), but finds him not so willing to give the blow as he is to receive it; he refused to smite him: others, he thought, were forward enough to smite prophets, they need not smite one another. We cannot but think it was from a good principle he declined it. "If it must be done, let another do it, not I; I cannot find it in my heart to strike my friend." Good men can much more easily receive a wrongful blow than give one; yet because he disobeyed an express command of God (which was so much the worse if he was himself a prophet), like that other disobedient prophet (ch. xiii. 24), he was presently slain by a lion, v. 36. This was intended, not only to show, in general, how provoking disobedience is (Col. iii. 6), but to intimate to Ahab (who no doubt was told the story) that if a good prophet were thus punished for sparing his friend and God's, when God said, Smite, of much sorer punishment should a wicked king be thought worthy, who spared his enemy and God's, when God said, Smite. Shall mortal man pretend to be more just than God, more pure or more compassionate than his Maker? We must be merciful as he is merciful, and not otherwise. The next he met with made no difficulty of smiting him (Volentinon fit injuria--He that asks for an injury is not wronged by it) and did it so that he wounded him, v. 37. He fetched blood with the blow, probably in his face. 2. Wounded as he was, and disguised with ashes that he might not be known to be a prophet, he made his application to the king in a story wherein he charged himself with such a crime as the king was now guilty of in sparing Ben-hadad, and waited for the king's judgment upon it. The case in short is this--A prisoner taken in the battle was committed to his custody by a man (we may suppose one that had authority over him as his superior officer) with this charge, If he be missing, thy life shall be for his life, v. 39. The prisoner has made his escape through his carelessness. Can the chancery in the king's breast relieve him against his captain, who demands his life in lieu of the prisoner's? "By no means," says the king, "thou shouldst either not have undertaken the trust or been more careful and faithful to it; there is no remedy (Currat lex--Let the law take its course), thou hast forfeited thy bond, and execution must go out upon it: So shall thy doom be, thou thyself hast decided it." Now the prophet has what he would have, puts off his disguise, and is known by Ahab himself to be a prophet (v. 41) and plainly tells him, "Thou art the man. Is it my doom? No, it is thine; thou thyself hast decided it. Out of thy own mouth art thou judged. God, thy superior and commander-in-chief, delivered into thy hands one plainly marked for destruction both by his own pride and God's providence, and thou hast not carelessly lost him, but wittingly and willingly dismissed him, and so hast been false to thy trust, and lost the end of thy victory; expect therefore no other than that thy life shall go for his life, which thou hast spared" (and so it did, ch. xxii. 35), "and thy people for his people, whom likewise thou hast spared," and so they did afterwards, 2 Kings x. 32, 33. When their other sins brought them low, this came into the account. There is a time when keeping back the sword from blood is doing the work of the Lord deceitfully, Jer. xlviii. 10. Foolish pity spoils the city. 3. We are told how Ahab resented this reproof. He went to his house heavy and displeased (v. 43), not truly penitent, or seeking to undo what he had done amiss, but enraged at the prophet, exasperated against God (as if he had been too severe in the sentence passed upon him), and yet vexed at himself, every way out of humour, notwithstanding his victory. He who by his providence had mortified the pride of one king, by his word cast a damp upon the triumphs of another. Be wise therefore, O you kings! and be instructed to serve the Lord with fear and rejoice with trembling, Ps. ii. 10, 11.
Adam Clarke: Commentary on the Bible - 1831
20:31: Put sackcloth on our loins, and ropes upon our heads - Let us show ourselves humbled in the deepest manner, and let us put ropes about our necks, and go submitting to his mercy, and deprecating his wrath. The citizens of Calais are reported to have acted nearly in the same way when they surrendered their city to Edward III., king of England, in 1346. See at the end, Kg1 20:43 (note).
3 Kings (1 Kings) 20:32
Albert Barnes: Notes on the Bible - 1834
20:31: And ropes upon our heads - "Ropes about our necks" is probably meant. They, as it were, put their lives at Ahab's disposal, who, if he pleased, might hang them at once.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:31: his servants: Kg1 20:23; Kg2 5:13
merciful kings: Pro 20:28; Isa 16:5; Eph 1:7, Eph 1:8
I pray thee: Six of the citizens of Calais are reported to have acted nearly in the same manner, when they surrendered their city to Edward the Third, king of England, in 1346. See the whole story circumstantially related by Sir John Froissart (who lived in that time), with that simplicity and detail that give it every appearance of truth.
put sackcloth: Kg1 21:27-29; Gen 37:34; Sa2 3:31, Sa2 14:2; Kg2 19:1, Kg2 19:2; Est 4:1-3; Isa 22:12; Isa 37:1; Jon 3:5, Jon 3:6; Rev 11:3
peradventure: Kg2 7:4; Est 4:16; Job 2:4; Mat 10:28
Carl Friedrich Keil and Franz Delitzsch

In this extremity his servants made the proposal to him, that trusting in the generosity of the kings of Israel, they should go and entreat Ahab to show favour to him. They clothed themselves in mourning apparel, and put ropes on their necks, as a sign of absolute surrender, and went to Ahab, praying for the life of their king. And Ahab felt so flattered by the fact that his powerful opponent was obliged to come and entreat his favour in this humble manner, that he gave him his life, without considering how a similar act on the part of Saul had been blamed by the Lord (1Kings 15:9.). "Is he still alive? He is my brother!" was his answer to Benhadad's servants.
Geneva 1599
And his servants said unto him, Behold now, we have heard that the kings of the house of Israel [are] merciful kings: let us, I pray thee, put sackcloth on our (n) loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life.
(n) In sign of submission and that we have deserved death, if he will punish us with rigour.
John Gill
And his servants said unto him,.... Being reduced to the utmost extremity; for if he attempted to go out of the city, he would fall into the hands of the Israelites, and there was no safety in it, the wall of it being fallen down; and it could not be thought he could be concealed long in the chamber where he was, wherefore his servants advised as follows:
behold, now, we have heard that the kings of the Israel are merciful kings; not only the best of them as David and Solomon, but even the worst of them, in comparison of Heathen princes, were kind and humane to those that fell into their hands, and became their captives:
let us, I pray thee; so said one in the name of the rest:
put sack cloth on our loins, and ropes upon our heads; and so coming in such a mean and humble manner, and not with their armour on, they might the rather hope to have admittance; so, the Syracusans sent ambassadors to Athens, in filthy garments, with the hair of their heads and beards long, and all in slovenly habits, to move their pity (r);
and go out to the king of Israel: and be humble supplicants to him:
peradventure he will save thy life; upon a petition to him from him; to which the king agreed, and sent it by them.
(r) Justin e Trogo, l. 4. c. 4.
John Wesley
He will save thy life - This encouragement have all poor sinners, to repent and humble themselves before God. The God of Israel is a merciful God; let us rend our hearts and return to him.
20:3220:32: Եւ զգեցան քուրձս ՚ի մէջս իւրեանց, եւ եդին չուանս ՚ի գլուխս իւրեանց. եւ ասեն ցարքայն Իսրայէլի. Ծառայ քո որդի Ադերայ ասէ. Կեցցէ՞ անձն իմ։ Եւ ասէ. Եթէ տակաւին կենդանի իցէ՝ եղբա՛յր իմ է[3712]։ [3712] Ոմանք. Եւ զգեցան քուրձս զմէջս իւրեանց։
32 Նրանք իրենց մէջքերին քուրձեր ու գլուխներին չուաններ կապեցին եւ ասացին Իսրայէլի թագաւորին. «Քո ծառան՝ Ադերի որդին, ասում է. “Խնայի՛ր կեանքս”»: Իսկ նա ասաց. «Եթէ նա դեռ կենդանի է, իմ եղբայրն է»:
32 Մէջքերնին քուրձեր ու գլուխնին չուաններ կապեցին եւ Իսրայէլի թագաւորին գացին ու ըսին. «Քու ծառադ Բենադադ կ’ըսէ. ‘Կ’աղաչեմ, թող անձս ապրի’»։ Անիկա ըսաւ. «Տակաւին ո՞ղջ է. անիկա իմ եղբայրս է»։
Եւ զգեցան քուրձս ի մէջս իւրեանց, եւ եդին չուանս ի գլուխս իւրեանց. եւ [478]ասեն ցարքայն Իսրայելի``. Ծառայ քո [479]որդի Ադերայ`` ասէ. Կեցցէ անձն իմ: Եւ ասէ. Եթէ տակաւին կենդանի՞ իցէ, եղբայր իմ է:

20:32: Եւ զգեցան քուրձս ՚ի մէջս իւրեանց, եւ եդին չուանս ՚ի գլուխս իւրեանց. եւ ասեն ցարքայն Իսրայէլի. Ծառայ քո որդի Ադերայ ասէ. Կեցցէ՞ անձն իմ։ Եւ ասէ. Եթէ տակաւին կենդանի իցէ՝ եղբա՛յր իմ է[3712]։
[3712] Ոմանք. Եւ զգեցան քուրձս զմէջս իւրեանց։
32 Նրանք իրենց մէջքերին քուրձեր ու գլուխներին չուաններ կապեցին եւ ասացին Իսրայէլի թագաւորին. «Քո ծառան՝ Ադերի որդին, ասում է. “Խնայի՛ր կեանքս”»: Իսկ նա ասաց. «Եթէ նա դեռ կենդանի է, իմ եղբայրն է»:
32 Մէջքերնին քուրձեր ու գլուխնին չուաններ կապեցին եւ Իսրայէլի թագաւորին գացին ու ըսին. «Քու ծառադ Բենադադ կ’ըսէ. ‘Կ’աղաչեմ, թող անձս ապրի’»։ Անիկա ըսաւ. «Տակաւին ո՞ղջ է. անիկա իմ եղբայրս է»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3220:32 И опоясали они вретищами чресла свои и возложили веревки на головы свои, и пришли к царю Израильскому и сказали: раб твой Венадад говорит: >. Тот сказал: разве он жив? он брат мой.
20:32 וַ wa וְ and יַּחְגְּרוּ֩ yyaḥgᵊrˌû חגר gird שַׂקִּ֨ים śaqqˌîm שַׂק sack בְּ bᵊ בְּ in מָתְנֵיהֶ֜ם moṯnêhˈem מָתְנַיִם hips וַ wa וְ and חֲבָלִ֣ים ḥᵃvālˈîm חֶבֶל cord בְּ bᵊ בְּ in רָאשֵׁיהֶ֗ם rāšêhˈem רֹאשׁ head וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say עַבְדְּךָ֧ ʕavdᵊḵˈā עֶבֶד servant בֶן־הֲדַ֛ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad אָמַ֖ר ʔāmˌar אמר say תְּחִֽי־ tᵊḥˈî- חיה be alive נָ֣א nˈā נָא yeah נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say הַ ha הֲ [interrogative] עֹודֶ֥נּוּ ʕôḏˌennû עֹוד duration חַ֖י ḥˌay חַי alive אָחִ֥י ʔāḥˌî אָח brother הֽוּא׃ hˈû הוּא he
20:32. accinxerunt saccis lumbos suos et posuerunt funes in capitibus veneruntque ad regem Israhel et dixerunt servus tuus Benadad dicit vivat oro te anima mea et ille ait si adhuc vivit frater meus estSo they girded sackcloths on their loins, and put ropes on their heads, and came to the king of Israel, and said to him: Thy servant, Benadad, saith: I beseech thee let me have my life. And he said: If he be yet alive, he is my brother.
32. So they girded sackcloth on their loins, and ropes on their heads, and came to the king of Israel, and said, Thy servant Ben-hadad saith, I pray thee, let me live. And he said, Is he yet alive? he is my brother.
20:32. So they wrapped sackcloth around their waists, and they placed ropes on their heads. And they went to the king of Israel, and they said to him: “Your servant, Benhadad, says: ‘I beg you to let my soul live.’ ” And he replied, “If he is still alive, he is my brother.”
20:32. So they girded sackcloth on their loins, and [put] ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee, let me live. And he said, [Is] he yet alive? he [is] my brother.
So they girded sackcloth on their loins, and [put] ropes on their heads, and came to the king of Israel, and said, Thy servant Ben- hadad saith, I pray thee, let me live. And he said, [Is] he yet alive? he [is] my brother:

20:32 И опоясали они вретищами чресла свои и возложили веревки на головы свои, и пришли к царю Израильскому и сказали: раб твой Венадад говорит: <<пощади жизнь мою>>. Тот сказал: разве он жив? он брат мой.
20:32
וַ wa וְ and
יַּחְגְּרוּ֩ yyaḥgᵊrˌû חגר gird
שַׂקִּ֨ים śaqqˌîm שַׂק sack
בְּ bᵊ בְּ in
מָתְנֵיהֶ֜ם moṯnêhˈem מָתְנַיִם hips
וַ wa וְ and
חֲבָלִ֣ים ḥᵃvālˈîm חֶבֶל cord
בְּ bᵊ בְּ in
רָאשֵׁיהֶ֗ם rāšêhˈem רֹאשׁ head
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
עַבְדְּךָ֧ ʕavdᵊḵˈā עֶבֶד servant
בֶן־הֲדַ֛ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
אָמַ֖ר ʔāmˌar אמר say
תְּחִֽי־ tᵊḥˈî- חיה be alive
נָ֣א nˈā נָא yeah
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
הַ ha הֲ [interrogative]
עֹודֶ֥נּוּ ʕôḏˌennû עֹוד duration
חַ֖י ḥˌay חַי alive
אָחִ֥י ʔāḥˌî אָח brother
הֽוּא׃ hˈû הוּא he
20:32. accinxerunt saccis lumbos suos et posuerunt funes in capitibus veneruntque ad regem Israhel et dixerunt servus tuus Benadad dicit vivat oro te anima mea et ille ait si adhuc vivit frater meus est
So they girded sackcloths on their loins, and put ropes on their heads, and came to the king of Israel, and said to him: Thy servant, Benadad, saith: I beseech thee let me have my life. And he said: If he be yet alive, he is my brother.
20:32. So they wrapped sackcloth around their waists, and they placed ropes on their heads. And they went to the king of Israel, and they said to him: “Your servant, Benhadad, says: ‘I beg you to let my soul live.’ ” And he replied, “If he is still alive, he is my brother.”
20:32. So they girded sackcloth on their loins, and [put] ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee, let me live. And he said, [Is] he yet alive? he [is] my brother.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:32: Thy servant Ben-hadad - See the vicissitude of human affairs! A little before he was the haughtiest of all tyrants, and Ahab calls him his lord; now, so much is he humbled, that he will be glad to be reputed Ahab's slave!
3 Kings (1 Kings) 20:33
Albert Barnes: Notes on the Bible - 1834
20:32: Ben-hadad is now as humble as Ahab had been a year before Kg1 20:9. He professes himself the mere "slave" of his conqueror.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:32: Thy servant: Kg1 20:3-6; Job 12:17, Job 12:18, Job 40:11, Job 40:12; Isa 2:11, Isa 2:12, Isa 10:12; Dan 5:20-23; Oba 1:3, Oba 1:4
he is my brother: Kg1 20:42; Sa1 15:8-20
John Gill
So they girded sackcloth on their loins, and put ropes on their heads,.... Signifying they came to surrender themselves to him as his captives and prisoners, and he might do with them as seemed good to him, hang them up if he pleased, for which they brought ropes with them, as a token that they deserved it, see Is 20:2,
and came to the king of Israel, and said, thy servant Benhadad saith, I pray thee let me live: he that a little while ago insolently demanded his wives, and children, and silver, and gold, as his property, now is his humble servant, and begs, not for his crown and kingdom, but for his life:
and he said, is he yet alive? he is my brother; which was intimating at once, that not only they might expect he would spare his life, who seemed to be so glad that he was alive, but that he would show him more favour, having a great affection for him as his brother; this was a very foolish expression from a king in his circumstances, with respect to one who had given him so much trouble and distress, and had behaved with so much haughtiness and contempt towards him.
John Wesley
My brother - I do not only pardon him, but honour and love him as my brother. What a change is here! From the height of prosperity, to the depth of distress. See the uncertainty of human affairs! Such turns are they subject to, that the spoke of the wheel which is uppermost now, may soon be the lowest of all.
Robert Jamieson, A. R. Fausset and David Brown
put ropes on their heads--Captives were dragged by ropes round their necks in companies, as is depicted on the monuments of Egypt. Their voluntary attitude and language of submission flattered the pride of Ahab, who, little concerned about the dishonor done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "his brother," invited him to sit in the royal chariot, and dismissed him with a covenant of peace.
20:3320:33: Եւ արքն հմայեցին՝ եւ նուիրեցին՝ եւ քաղեցին զբանսն ՚ի բերանոյ նորա. եւ ասեն. Եղբա՛յր քո որդի Ադերայ ա՛ստ է։ Եւ ասէ. Մտէ՛ք՝ եւ ածէ՛ք զնա։ Եւ ել առ նա որդին Ադերայ. եւ հանին զնա առ նա ՚ի կառսն[3713]։ [3713] Ոմանք. Եւ եղեւ առ նա որդին Ադե՛՛։
33 Նրա մարդիկ այս յաջող առիթից օգտուելով՝ նուէրներ տուեցին եւ այս խօսքերը նրա բերանից առնելով՝ ասացին. «Քո եղբայրը՝ Ադերի որդին, այստեղ է»: Ասաց. «Գնացէ՛ք ու բերէ՛ք նրան»: Ադերի որդին եկաւ Աքաաբի մօտ, եւ նրան մարտակառք նստեցրին թագաւորի կողքին:
33 Այն մարդիկը ասիկա յաջողութիւն սեպելով, անոր բերնէն այս խօսքը առածնուն պէս՝ շուտով պատասխան տուին. «Քու եղբայրդ Բենադադ հոս է»։ Անիկա ըսաւ. «Գացէ՛ք, զանիկա բերէ՛ք»։ Երբ Բենադադ անոր եկաւ, զանիկա իր կառքին մէջ առաւ։
Եւ արքն հմայեցին եւ [480]նուիրեցին եւ քաղեցին զբանսն ի բերանոյ նորա. եւ ասեն. Եղբայր քո [481]որդի Ադերայ`` աստ է: Եւ ասէ. Մտէք եւ ածէք զնա: Եւ ել առ նա [482]որդին Ադերայ``, եւ հանին զնա առ նա ի կառսն:

20:33: Եւ արքն հմայեցին՝ եւ նուիրեցին՝ եւ քաղեցին զբանսն ՚ի բերանոյ նորա. եւ ասեն. Եղբա՛յր քո որդի Ադերայ ա՛ստ է։ Եւ ասէ. Մտէ՛ք՝ եւ ածէ՛ք զնա։ Եւ ել առ նա որդին Ադերայ. եւ հանին զնա առ նա ՚ի կառսն[3713]։
[3713] Ոմանք. Եւ եղեւ առ նա որդին Ադե՛՛։
33 Նրա մարդիկ այս յաջող առիթից օգտուելով՝ նուէրներ տուեցին եւ այս խօսքերը նրա բերանից առնելով՝ ասացին. «Քո եղբայրը՝ Ադերի որդին, այստեղ է»: Ասաց. «Գնացէ՛ք ու բերէ՛ք նրան»: Ադերի որդին եկաւ Աքաաբի մօտ, եւ նրան մարտակառք նստեցրին թագաւորի կողքին:
33 Այն մարդիկը ասիկա յաջողութիւն սեպելով, անոր բերնէն այս խօսքը առածնուն պէս՝ շուտով պատասխան տուին. «Քու եղբայրդ Բենադադ հոս է»։ Անիկա ըսաւ. «Գացէ՛ք, զանիկա բերէ՛ք»։ Երբ Բենադադ անոր եկաւ, զանիկա իր կառքին մէջ առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:3320:33 Люди сии приняли это за {хороший} знак и поспешно подхватили слово из уст его и сказали: брат твой Венадад. И сказал он: пойдите, приведите его. И вышел к нему Венадад, и он посадил его {с собою} на колесницу.
20:33 וְ wᵊ וְ and הָ hā הַ the אֲנָשִׁים֩ ʔᵃnāšîm אִישׁ man יְנַחֲשׁ֨וּ yᵊnaḥᵃšˌû נחשׁ divine וַֽ wˈa וְ and יְמַהֲר֜וּ yᵊmahᵃrˈû מהר hasten וַ wa וְ and יַּחְלְט֣וּ yyaḥlᵊṭˈû חלט decide הֲ hᵃ הֲ [interrogative] מִמֶּ֗נּוּ mimmˈennû מִן from וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say אָחִ֣יךָ ʔāḥˈîḵā אָח brother בֶן־הֲדַ֔ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say בֹּ֣אוּ bˈōʔû בוא come קָחֻ֑הוּ qāḥˈuhû לקח take וַ wa וְ and יֵּצֵ֤א yyēṣˈē יצא go out אֵלָיו֙ ʔēlāʸw אֶל to בֶּן־הֲדַ֔ד ben-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad וַֽ wˈa וְ and יַּעֲלֵ֖הוּ yyaʕᵃlˌēhû עלה ascend עַל־ ʕal- עַל upon הַ ha הַ the מֶּרְכָּבָֽה׃ mmerkāvˈā מֶרְכָּבָה chariot
20:33. quod acceperunt viri pro omine et festinantes rapuerunt verbum ex ore eius atque dixerunt frater tuus Benadad et dixit eis ite et adducite eum egressus est ergo ad eum Benadad et levavit eum in currum suumThe men took this for good luck: and in haste caught the word out of his mouth, and said: Thy brother Benadad. And he said to them: Go, and bring him to me. Then Benadad came out to him, and he lifted him up into his chariot.
33. Now the men observed diligently, and hasted to catch whether it were his mind; and they said, Thy brother Ben-hadad. Then he said, Go ye, bring him. Then Ben-hadad came forth to him; and he caused him to come up into the chariot.
20:33. The men accepted this as a good sign. And hastily, they took up the word from his mouth, and they said, “Benhadad is your brother.” And he said to them, “Go, and bring him to me.” Therefore, Benhadad went out to him, and he lifted him onto his chariot.
20:33. Now the men did diligently observe whether [any thing would come] from him, and did hastily catch [it]: and they said, Thy brother Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot.
Now the men did diligently observe whether [any thing would come] from him, and did hastily catch [it]: and they said, Thy brother Ben- hadad. Then he said, Go ye, bring him. Then Ben- hadad came forth to him; and he caused him to come up into the chariot:

20:33 Люди сии приняли это за {хороший} знак и поспешно подхватили слово из уст его и сказали: брат твой Венадад. И сказал он: пойдите, приведите его. И вышел к нему Венадад, и он посадил его {с собою} на колесницу.
20:33
וְ wᵊ וְ and
הָ הַ the
אֲנָשִׁים֩ ʔᵃnāšîm אִישׁ man
יְנַחֲשׁ֨וּ yᵊnaḥᵃšˌû נחשׁ divine
וַֽ wˈa וְ and
יְמַהֲר֜וּ yᵊmahᵃrˈû מהר hasten
וַ wa וְ and
יַּחְלְט֣וּ yyaḥlᵊṭˈû חלט decide
הֲ hᵃ הֲ [interrogative]
מִמֶּ֗נּוּ mimmˈennû מִן from
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
אָחִ֣יךָ ʔāḥˈîḵā אָח brother
בֶן־הֲדַ֔ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
בֹּ֣אוּ bˈōʔû בוא come
קָחֻ֑הוּ qāḥˈuhû לקח take
וַ wa וְ and
יֵּצֵ֤א yyēṣˈē יצא go out
אֵלָיו֙ ʔēlāʸw אֶל to
בֶּן־הֲדַ֔ד ben-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
וַֽ wˈa וְ and
יַּעֲלֵ֖הוּ yyaʕᵃlˌēhû עלה ascend
עַל־ ʕal- עַל upon
הַ ha הַ the
מֶּרְכָּבָֽה׃ mmerkāvˈā מֶרְכָּבָה chariot
20:33. quod acceperunt viri pro omine et festinantes rapuerunt verbum ex ore eius atque dixerunt frater tuus Benadad et dixit eis ite et adducite eum egressus est ergo ad eum Benadad et levavit eum in currum suum
The men took this for good luck: and in haste caught the word out of his mouth, and said: Thy brother Benadad. And he said to them: Go, and bring him to me. Then Benadad came out to him, and he lifted him up into his chariot.
20:33. The men accepted this as a good sign. And hastily, they took up the word from his mouth, and they said, “Benhadad is your brother.” And he said to them, “Go, and bring him to me.” Therefore, Benhadad went out to him, and he lifted him onto his chariot.
20:33. Now the men did diligently observe whether [any thing would come] from him, and did hastily catch [it]: and they said, Thy brother Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:33: Did hastily catch it - They were watching to see if any kind word should be spoken by him, from which they might draw a favorable omen; and when they heard him use the word brother, it gave them much encouragement.
3 Kings (1 Kings) 20:34
Albert Barnes: Notes on the Bible - 1834
20:33: The meaning of this verse is that the men from the first moment of their arrival were on the watch to note what Ahab would say; and the moment he let fall the expression "He is my brother," they caught it up and repeated it, fixing him to it, as it were, and pRev_enting his retreat. By the Oriental law of "dakheel" anyone is at any time entitled to put himself under the protection of another, be that other his friend or his greatest enemy; and if the man applied to does not at once reject him, if the slightest forms of friendly speech pass between the two, the bond is complete, and must not be broken. Ben-hadad's friends were on the watch to obtain for him "dakheel;" and the single phrase "He is my brother," having been accepted by them on his part, was sufficient to complete the bond, and secure the life of the captive. Ahab having called Ben-hadad his brother, treated him as he would a brother; he took him up into his chariot, than which there could not be a greater honor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:33: the men: Pro 25:13; Luk 16:8
and he caused: Kg2 10:15; Act 8:31
Carl Friedrich Keil and Franz Delitzsch

And they laid hold of these words of Ahab as a good omen (ינהשׁוּ), and hastened and bade him explain (i.e., bade him quickly explain); הממּנּוּ, whether (it had been uttered) from himself, i.e., whether he had said it with all his heart (Maurer), and said, "Benhadad is thy brother." The ἁπ. λεγ. חלט, related to חלץ, exuere, signifies abstrahere, nudare, then figuratively, aliquid facere nude, i.e., sine praetextu, or aliquid nude, i.e., sine fuco atque ambagibus testari, confirmare (cf. Frst, Concord. p. 398); then in the Talmud, to give an explanation (vid., Ges. thes. p. 476). This is perfectly applicable here, so that there is no necessity to alter the text, even if we thereby obtained a better meaning than Thenius with his explanation, "they tore it out of him," which he takes to be equivalent to "they laid hold of him by his word" (!!). Ahab thereupon ordered Benhadad to come and get up into his chariot.
Geneva 1599
Now the men did diligently observe whether [any thing would come] from him, and did hastily catch [it]: and they said, Thy brother (o) Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot.
(o) He is alive.
John Gill
Now the men did diligently observe whether anything would come from him,.... That would be a good omen to them, and encourage them to hope for success; they observed him as diligently by his words and behaviour as soothsayers do when they look out for a lucky sign; for the word is sometimes used of divining (s):
and did hastily catch it; as soon as it was out of his mouth, and laid hold on it to improve it to advantage, being wiser than him:
and they said, thy brother Benhadad; him whom thou callest thy brother; he is thy brother, and is alive; this they caught, and expressed it, to observe whether it was a slip of his tongue, and whether he spoke it heartily, and would abide by it, or whether he would retract it:
then he said, go ye, bring him; meaning from the city to the place where he was:
then Benhadad came forth to him; out of his chamber, upon the report of his servants:
and he caused him to come up into the chariot; to sit and converse with him there.
(s) "augurati sunt", Pagninus, Montanus, Munster, Vatablus.
John Wesley
Thy brother - Understand, Liveth: for that he enquired after, 3Kings 20:32.
20:3420:34: Եւ ասէ ցնա. Զքաղաքսն զոր ա՛ռ հայր իմ ՚ի հօրէ քումմէ՝ դարձուցի՛ց առ քեզ, եւ հանցե՛ս քեզ հարկս ՚ի Դամասկոս, որպէս եդ հայր իմ ՚ի Սամարիայ։ Եւ ասէ. Եւ ես արձակեցի՛ց զքեզ ուխտիւ։ Եւ եդ ընդ նմա ուխտ, եւ արձակեաց զնա։
34 Ադերի որդին ասաց. «Այն քաղաքները, որ իմ հայրը գրաւել էր քո հօրից, քեզ եմ վերադարձնում: Դու հարկեր կը վերցնես Դամասկոսից, ինչպէս իմ հայրը վերցնում էր Սամարիայից»: Աքաաբն ասաց. «Ես էլ դաշինք կնքելով՝ քեզ կ’արձակեմ»: Նա դաշինք կնքեց նրա հետ եւ արձակեց նրան:
34 Ան ալ անոր ըսաւ. «Այն քաղաքները, որ իմ հայրս քու հօրմէդ առած էր, ետ տամ ու դուն Դամասկոսի մէջ քեզի համար հրապարակներ շինէ, ինչպէս իմ հայրս Սամարիայի մէջ շինած էր»։ Ու անիկա ըսաւ. «Ես ալ այս դաշինքով քեզ կ’արձակեմ»։ Ուստի անոր հետ դաշնակցութիւն ըրաւ ու զանիկա արձակեց։
Եւ ասէ ցնա. Զքաղաքսն զոր ա՛ռ հայր իմ ի հօրէ քումմէ` դարձուցից առ քեզ, եւ [483]հանցես քեզ հարկս`` ի Դամասկոս, որպէս եդ հայր իմ ի Սամարիա: Եւ ասէ. Եւ ես արձակեցից զքեզ ուխտիւ: Եւ եդ ընդ նմա ուխտ, եւ արձակեաց զնա:

20:34: Եւ ասէ ցնա. Զքաղաքսն զոր ա՛ռ հայր իմ ՚ի հօրէ քումմէ՝ դարձուցի՛ց առ քեզ, եւ հանցե՛ս քեզ հարկս ՚ի Դամասկոս, որպէս եդ հայր իմ ՚ի Սամարիայ։ Եւ ասէ. Եւ ես արձակեցի՛ց զքեզ ուխտիւ։ Եւ եդ ընդ նմա ուխտ, եւ արձակեաց զնա։
34 Ադերի որդին ասաց. «Այն քաղաքները, որ իմ հայրը գրաւել էր քո հօրից, քեզ եմ վերադարձնում: Դու հարկեր կը վերցնես Դամասկոսից, ինչպէս իմ հայրը վերցնում էր Սամարիայից»: Աքաաբն ասաց. «Ես էլ դաշինք կնքելով՝ քեզ կ’արձակեմ»: Նա դաշինք կնքեց նրա հետ եւ արձակեց նրան:
34 Ան ալ անոր ըսաւ. «Այն քաղաքները, որ իմ հայրս քու հօրմէդ առած էր, ետ տամ ու դուն Դամասկոսի մէջ քեզի համար հրապարակներ շինէ, ինչպէս իմ հայրս Սամարիայի մէջ շինած էր»։ Ու անիկա ըսաւ. «Ես ալ այս դաշինքով քեզ կ’արձակեմ»։ Ուստի անոր հետ դաշնակցութիւն ըրաւ ու զանիկա արձակեց։
zohrab-1805▾ eastern-1994▾ western am▾
20:3420:34 И сказал ему {Венадад}: города, которые взял мой отец у твоего отца, я возвращу, и площади ты можешь иметь для себя в Дамаске, как отец мой имел в Самарии. {Ахав сказал}: после договора я отпущу тебя. И, заключив с ним договор, отпустил его.
20:34 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֡יו ʔēlˈāʸw אֶל to הֶ he הַ the עָרִ֣ים ʕārˈîm עִיר town אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָֽקַח־ lˈāqaḥ- לקח take אָבִי֩ ʔāvˌî אָב father מֵ mē מִן from אֵ֨ת ʔˌēṯ אֵת together with אָבִ֜יךָ ʔāvˈîḵā אָב father אָשִׁ֗יב ʔāšˈîv שׁוב return וְ֠ wᵊ וְ and חוּצֹות ḥûṣôṯ חוּץ outside תָּשִׂ֨ים tāśˌîm שׂים put לְךָ֤ lᵊḵˈā לְ to בְ vᵊ בְּ in דַמֶּ֨שֶׂק֙ ḏammˈeśeq דַּמֶּשֶׂק Damascus כַּ ka כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׂ֤ם śˈām שׂים put אָבִי֙ ʔāvˌî אָב father בְּ bᵊ בְּ in שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i בַּ ba בְּ in † הַ the בְּרִ֣ית bbᵊrˈîṯ בְּרִית covenant אֲשַׁלְּחֶ֑ךָּ ʔᵃšallᵊḥˈekkā שׁלח send וַ wa וְ and יִּכְרָת־ yyiḵroṯ- כרת cut לֹ֥ו lˌô לְ to בְרִ֖ית vᵊrˌîṯ בְּרִית covenant וַֽ wˈa וְ and יְשַׁלְּחֵֽהוּ׃ ס yᵊšallᵊḥˈēhû . s שׁלח send
20:34. qui dixit ei civitates quas tulit pater meus a patre tuo reddam et plateas fac tibi in Damasco sicut fecit pater meus in Samaria et ego foederatus recedam a te pepigit ergo foedus et dimisit eumAnd he said to him: The cities which my father took from thy father, I will restore: and do thou make thee streets in Damascus, as my father made in Samaria and having made a league, I will depart from thee. So he made a league with him, and let him go.
34. And said unto him, The cities which my father took from thy father I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. And I, , will let thee go with this covenant. So he made a covenant with him, and let him go.
20:34. And he said to him: “The cities that my father took from your father, I will return. And you may make streets for yourself in Damascus, just as my father made in Samaria. And after we have made a pact, I will withdraw from you.” Therefore, he formed a pact with him, and he released him.
20:34. And [Benhadad] said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then [said Ahab], I will send thee away with this covenant. So he made a covenant with him, and sent him away.
And [Ben-hadad] said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then [said Ahab], I will send thee away with this covenant. So he made a covenant with him, and sent him away:

20:34 И сказал ему {Венадад}: города, которые взял мой отец у твоего отца, я возвращу, и площади ты можешь иметь для себя в Дамаске, как отец мой имел в Самарии. {Ахав сказал}: после договора я отпущу тебя. И, заключив с ним договор, отпустил его.
20:34
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֡יו ʔēlˈāʸw אֶל to
הֶ he הַ the
עָרִ֣ים ʕārˈîm עִיר town
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָֽקַח־ lˈāqaḥ- לקח take
אָבִי֩ ʔāvˌî אָב father
מֵ מִן from
אֵ֨ת ʔˌēṯ אֵת together with
אָבִ֜יךָ ʔāvˈîḵā אָב father
אָשִׁ֗יב ʔāšˈîv שׁוב return
וְ֠ wᵊ וְ and
חוּצֹות ḥûṣôṯ חוּץ outside
תָּשִׂ֨ים tāśˌîm שׂים put
לְךָ֤ lᵊḵˈā לְ to
בְ vᵊ בְּ in
דַמֶּ֨שֶׂק֙ ḏammˈeśeq דַּמֶּשֶׂק Damascus
כַּ ka כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׂ֤ם śˈām שׂים put
אָבִי֙ ʔāvˌî אָב father
בְּ bᵊ בְּ in
שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
וַ wa וְ and
אֲנִ֖י ʔᵃnˌî אֲנִי i
בַּ ba בְּ in
הַ the
בְּרִ֣ית bbᵊrˈîṯ בְּרִית covenant
אֲשַׁלְּחֶ֑ךָּ ʔᵃšallᵊḥˈekkā שׁלח send
וַ wa וְ and
יִּכְרָת־ yyiḵroṯ- כרת cut
לֹ֥ו lˌô לְ to
בְרִ֖ית vᵊrˌîṯ בְּרִית covenant
וַֽ wˈa וְ and
יְשַׁלְּחֵֽהוּ׃ ס yᵊšallᵊḥˈēhû . s שׁלח send
20:34. qui dixit ei civitates quas tulit pater meus a patre tuo reddam et plateas fac tibi in Damasco sicut fecit pater meus in Samaria et ego foederatus recedam a te pepigit ergo foedus et dimisit eum
And he said to him: The cities which my father took from thy father, I will restore: and do thou make thee streets in Damascus, as my father made in Samaria and having made a league, I will depart from thee. So he made a league with him, and let him go.
20:34. And he said to him: “The cities that my father took from your father, I will return. And you may make streets for yourself in Damascus, just as my father made in Samaria. And after we have made a pact, I will withdraw from you.” Therefore, he formed a pact with him, and he released him.
20:34. And [Benhadad] said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then [said Ahab], I will send thee away with this covenant. So he made a covenant with him, and sent him away.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:34: Thou shalt make streets for thee in Damascus - It appears that it was customary for foreigners to have a place assigned to them, particularly in maritime towns, where they might deposit and vend their merchandise. This was the very origin of European settlements in Asiatic countries: "The people gave an inch to those strangers; and in consequence they took an ell." Under the pretense of strengthening the place where they kept their wares, to prevent depredations, they built forts, and soon gave laws to their entertainers. In vain did the natives wish them away; they had got power, and would retain it; and at last subjected these countries to their own dominion.
It was customary also, in the time of the crusades, to give those nations which were engaged in them streets, churches, and post dues, in those places which they assisted to conquer. The Genoese and Venetians had each a street in Accon, or St. Jean d'Acre, in which they had their own jurisdiction; with oven, mill, bagnio, weights, and measures. - See William of Tyre, and Harmer's Observations.
He made a covenant with him - According to the words recited above, putting him under no kind of disabilities whatsoever.
3 Kings (1 Kings) 20:35
Albert Barnes: Notes on the Bible - 1834
20:34: Ben-hadad, secure of his life, suggests terms of peace as the price of his freedom. He will restore to Ahab the Israelite cities taken from Omri by his father, among which Ramoth Gilead was probably the most important Kg1 22:3; and he will allow Ahab the privilege of making for himself "streets," or rather squares, in Damascus, a privilege which his own father had possessed with respect to Samaria. Commercial advantages, rather than any other, were probably sought by this arrangement.
So he made a covenant with him ... - Ahab, without "inquiring of the Lord," at once agreed to the terms offered; and, without even taking any security for their due observance, allowed the Syrian monarch to depart. Considered politically, the act was one of culpable carelessness and imprudence. Ben-hadad did not regard himself as bound by the terms of a covenant made when he was a prisoner - as his after conduct shows Kg1 22:3. Ahab's conduct was even more unjustifiable in one who held his crown under a theocracy. "Inquiry at the word of the Lord" was still possible in Israel Kg1 22:5, Kg1 22:8, and would seem to have been the course that ordinary gratitude might have suggested.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:34: The cities: Kg1 15:20; Ch2 16:4
So he made a covenant: One of the conditions of this covenant, we learn, was, that Ahab should have "streets (chutzoth) in Damascus;" a proposal better relished by Ahab then understood by the generality of commentators. This, however, is well illustrated by Mr. Harmer, from William of Tyre, the great historian of the Crusades; from whom it appears that it was customary to give those nations which were engaged in them, churches, streets, and great jurisdiction therein, in those places which they assisted to conquer. The Genoese and Venetians had each a street in Acon, or Acre, in which they had their own jurisdiction, with liberty to have an oven, mill, baths, weights, and measures, etc. Kg1 20:42, Kg1 22:31; Ch2 18:30; Isa 8:12, Isa 26:10
Carl Friedrich Keil and Franz Delitzsch

Benhadad, in order to keep Ahab in this favourable mood, promised to give him back at once the cities which his father had taken away from Ahab's father, and said, "Thou mayest make thyself roads in Damascus, as my father made in Samaria." There is no account of any war between Omri and Benhadad I; it is simply stated in 3Kings 15:20 that Benhadad I had taken away several cities in Galilee from the Israelites during the reign of Baasha. This cannot be the war intended here, however, not indeed because of the expression אביך מאת, since אב might certainly be taken in a broader sense as referring to Baasha as an ancestor of Ahab, but chiefly on account of the statement that Benhadad had made himself roads in Samaria. This points to a war between Omri and Benhadad, after the building of Samaria into the capital of the kingdom, of which no account has been preserved. לו חצות שׂים, "to make himself roads," cannot be understood as referring either to fortifications and military posts, or to roads for cattle and free pasturage in the Syrian kingdom, since Samaria and Damascus were cities; not can it signify the establishment of custom-houses, but only the clearing of portions of the city for the purpose of trade and free intercourse (Cler., Ges. etc.), or for the establishment of bazaars, which would occupy a whole street (Bttcher, Thenius; see also Movers, Phnizier, ii. 3, p. 135). - "And I," said Ahab, "will let thee go upon a covenant" (a treaty on oath), and then made a covenant with him, giving him both life and liberty. Before ואני we must supply in thought אחאב ויּאמר. This thoroughly impolitic proceeding on the part of Ahab arose not merely from a natural and inconsiderate generosity and credulity of mind (G. L. Bauer, Thenius), but from an unprincipled weakness, vanity, and blindness. To let a cruel and faithless foe go unpunished, was not only the greatest harshness to his own subjects, but open opposition to God, who had announced to him the victory, and delivered the enemy of His people into his hand.
(Note: Clericus is correct in the explanation which he has given: "Although, therefore, this act of Ahab had all the appearance of clemency, it was not an act of true clemency, which ought not to be shown towards violent aggressors, who if released will do much more injury than before, as Benhadad really did. God had given the victory to Ahab, and delivered the guilty king into his hands, that he might inflict punishment upon him, not that he might treat him kindly. And Ahab, who had allowed so many prophets to be slain by his wife Jezebel, had no great clemency at other times.")
Even if Ahab had no express command from God to put Benhadad to death, as Saul had in 1Kings 15:3, it was his duty to punish this bitter foe of Israel with death, if only to secure quiet for his own subjects; as it was certainly to be foreseen that Benhadad would not keep the treaty which had been wrung from him by force, as was indeed very speedily proved (see 3Kings 22:1).
Geneva 1599
And [Benhadad] said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in (p) Damascus, as my father made in Samaria. Then [said Ahab], I will send thee away with this covenant. So he made a covenant with him, and sent him away.
(p) You shall appoint in my chief city what you will, and I will obey you.
John Gill
And Benhadad said unto him,.... The word Benhadad is not in the original text, and some, as Osiander and others, have thought they are the words of Ahab last spoken of; which seems most likely, who not only took Benhadad into his chariot, but in his great and superabundant kindness, though the conqueror, said to him what follows:
the cities which my father took from thy father I will restore; that is, those cities which Omri, the father of Ahab, had taken from the father of Benhadad; for as Omri was a prince of might and valour, 3Kings 16:16, it is more probable that he took cities from the king of Syria, than that the king of Syria should take any from him, and which Ahab in his circumstances weakly promises to restore:
and thou shall make streets for thee in Damascus, as my father made in Samaria; which confirms it that it is Ahab, and not Benhadad, that is speaking; for Benhadad's father never had any power nor residence in Samaria, whereas Omri, the father of Ahab, had, he built it, and made it his royal seat; and, in like manner, Ahab promises Benhadad that he should have his palace at Damascus, the metropolis of Syria, and exercise power there, and over all Syria; whereby Ahab renounced all right he had to the kingdom, and any of the cities of it: for by "streets" are not meant those literally so called, for the making of which there was no reason; nor markets to take a toll from, as some, supposing them to be the words of Benhadad; nor courts of judicature, to oblige them to pay it who refused it, as others; nor fortresses to keep them in awe; but a royal palace, as a learned critic (t) has observed, for Benhadad to reside in; this Ahab gave him power to erect, and added:
and I will send thee away with this covenant; or promise now made:
so he made a covenant with him; confirmed the above promises:
and sent him away; free, to enjoy his crown and kingdom, for which folly and weakness Ahab is reproved by a prophet, 3Kings 20:42.
(t) Vallandi Dissert. ad 1. Reg. xx. 33, 34. Subsect. 2. sect. 4.
John Wesley
Streets - Or, Markets, &c. places where thou mayest either receive the tribute which I promise to pay thee, or exercise judicature upon my subjects in case of their refusal. So he made, &c. - He takes no notice of his blasphemy against God; nor of the injuries which his people had suffered from him.
Robert Jamieson, A. R. Fausset and David Brown
streets for thee in Damascus--implying that a quarter of that city was to be assigned to Jews, with the free exercise of their religion and laws, under a judge of their own. This misplaced kindness to a proud and impious idolater, so unbecoming a theocratic monarch, exposed Ahab to the same censure and fate as Saul (1Kings 15:9, &c.). It was in opposition to God's purpose in giving him the victory.
20:3520:35: Եւ ա՛յր մի յորդւոց մարգարէիցն ասէ ցընկեր իւր բանիւ Տեառն. Հա՛ր զիս։ Եւ ո՛չ կամեցաւ այրն հարկանել զնա։
35 Մարգարէների որդիներից մէկը Տիրոջ խօսքին անսալով՝ ասաց իր ընկերոջը. «Հարուածի՛ր ինձ»: Մարդը, սակայն, չուզեց հարուածել նրան:
35 Մարգարէներուն որդիներէն մէկը Տէրոջը խօսքովը իր ընկերին ըսաւ. «Շնորհք ըրէ՛, զիս զարկ»։ Այն մարդը զանիկա զարնել չուզեց։
Եւ այր մի յորդւոց մարգարէիցն ասէ ցընկեր իւր բանիւ Տեառն. Հար զիս: Եւ ոչ կամեցաւ այրն հարկանել զնա:

20:35: Եւ ա՛յր մի յորդւոց մարգարէիցն ասէ ցընկեր իւր բանիւ Տեառն. Հա՛ր զիս։ Եւ ո՛չ կամեցաւ այրն հարկանել զնա։
35 Մարգարէների որդիներից մէկը Տիրոջ խօսքին անսալով՝ ասաց իր ընկերոջը. «Հարուածի՛ր ինձ»: Մարդը, սակայն, չուզեց հարուածել նրան:
35 Մարգարէներուն որդիներէն մէկը Տէրոջը խօսքովը իր ընկերին ըսաւ. «Շնորհք ըրէ՛, զիս զարկ»։ Այն մարդը զանիկա զարնել չուզեց։
zohrab-1805▾ eastern-1994▾ western am▾
20:3520:35 Тогда один человек из сынов пророческих сказал другому, по слову Господа: бей меня. Но этот человек не согласился бить его.
20:35 וְ wᵊ וְ and אִ֨ישׁ ʔˌîš אִישׁ man אֶחָ֜ד ʔeḥˈāḏ אֶחָד one מִ mi מִן from בְּנֵ֣י bbᵊnˈê בֵּן son הַ ha הַ the נְּבִיאִ֗ים nnᵊvîʔˈîm נָבִיא prophet אָמַ֧ר ʔāmˈar אמר say אֶל־ ʔel- אֶל to רֵעֵ֛הוּ rēʕˈēhû רֵעַ fellow בִּ bi בְּ in דְבַ֥ר ḏᵊvˌar דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הַכֵּ֣ינִי hakkˈênî נכה strike נָ֑א nˈā נָא yeah וַ wa וְ and יְמָאֵ֥ן yᵊmāʔˌēn מאן refuse הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to הַכֹּתֹֽו׃ hakkōṯˈô נכה strike
20:35. tunc vir quidam de filiis prophetarum dixit ad socium suum in sermone Domini percute me at ille noluit percutereThen a certain man of the sons of the prophets, said to his companion, in the word of the Lord: Strike me. But he would not strike.
35. And a certain man of the sons of the prophets said unto his fellow by the word of the LORD, Smite me, I pray thee. And the man refused to smite him.
20:35. Then a certain man from the sons of the prophets said to his associate, by the word of the Lord, “Strike me.” But he was not willing to strike.
20:35. And a certain man of the sons of the prophets said unto his neighbour in the word of the LORD, Smite me, I pray thee. And the man refused to smite him.
And a certain man of the sons of the prophets said unto his neighbour in the word of the LORD, Smite me, I pray thee. And the man refused to smite him:

20:35 Тогда один человек из сынов пророческих сказал другому, по слову Господа: бей меня. Но этот человек не согласился бить его.
20:35
וְ wᵊ וְ and
אִ֨ישׁ ʔˌîš אִישׁ man
אֶחָ֜ד ʔeḥˈāḏ אֶחָד one
מִ mi מִן from
בְּנֵ֣י bbᵊnˈê בֵּן son
הַ ha הַ the
נְּבִיאִ֗ים nnᵊvîʔˈîm נָבִיא prophet
אָמַ֧ר ʔāmˈar אמר say
אֶל־ ʔel- אֶל to
רֵעֵ֛הוּ rēʕˈēhû רֵעַ fellow
בִּ bi בְּ in
דְבַ֥ר ḏᵊvˌar דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הַכֵּ֣ינִי hakkˈênî נכה strike
נָ֑א nˈā נָא yeah
וַ wa וְ and
יְמָאֵ֥ן yᵊmāʔˌēn מאן refuse
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
הַכֹּתֹֽו׃ hakkōṯˈô נכה strike
20:35. tunc vir quidam de filiis prophetarum dixit ad socium suum in sermone Domini percute me at ille noluit percutere
Then a certain man of the sons of the prophets, said to his companion, in the word of the Lord: Strike me. But he would not strike.
20:35. Then a certain man from the sons of the prophets said to his associate, by the word of the Lord, “Strike me.” But he was not willing to strike.
20:35. And a certain man of the sons of the prophets said unto his neighbour in the word of the LORD, Smite me, I pray thee. And the man refused to smite him.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-43: Легкомысленный поступок Ахава в отношении Венадада, как некогда подобное же отношение Саула к Агагу, царю амаликитян (1: Цар. XV:9-11), немедленно нашло осуждение со стороны пророчества, именно одного "из сынов пророческих", бене-небиим (И. Флавий отождествляет с пророком Михеем гл. XXII). "Сыны пророческие" (ср. блаж. Феодорит, вопр. 6: на 4: Цар.), выступающие особенно при пророках Илии и Елисея (4: Цар. II:3, 5, 7, 15; IV:1, 38; V:22; VI:1; IX:1; ср. Ам VII:14), но, по предположению, ведущие начало еще от пророка Самуила (1: Цар. X:5: сл. XIX:20-24), составляли общества - как из юношей, так и из людей женатых (4: Цар. IV:1), для целей религиозного назидания и воспитания (изучения закона, искусства свящ. пения, упражнений для религиозного вдохновения) под руководством какого-либо известного пророка: подчиненные их отношения к нему выражались названием "сыны" (пророк - руководитель - именовался "отцом", 4: Цар. II:12). Умножение обществ этих "сынов пророческих" (называемых, также, не вполне точно, впрочем, пророческими школами или орденами) в пору распространения идолослужения в Израильском царстве свидетельствует, что главной задачей этих обществ или союзов пророческих была борьба за целость религии Иеговы от приражения язычества, насаждение в народе истинно теократического духа. Но вместе с тем "сыны пророческие", как и сами пророки, были самыми верными стражами истинного блага своей родной страны; в таком качестве выступает некоторый сын пророческий и здесь, ст. 35-42. Смысл и цель употребленного им символического действия (принятие на себя ран, ст. 35, 37) и символической же речи его к Ахаву (ст. 39-40) аналогичны известному обличению Давида пророком Нафаном (2: Цар. XII:1: сл.): в обоих случаях пророки употребляют символы и притчи, "чтобы слышащие слова сии, не зная, что произносят приговор сами на себя, судили справедливо" (блаж. Феодорит, вопр. 64). Символическое действие (37) и приточная речь (39-40) раскрываются пророком, ст. 42: Ахав отпустил на свободу Венадада, подпавшего Божиему заклятию ("херем"), не воспользовался победой для того, чтобы навсегда ослабить и обезвредить для Израиля Сирию; этим он решил гибель не свою только (ср. XXII:35), но и всего Израиля. Этот пророческий приговор сильно смутил Ахава (ст. 43). Судьба эпизодически введенного в рассказ другого сына пророческого (ст. 35-36) и по характеру и по смыслу напоминает судьбу иудейского пророка в Вефиле (XIII:21-24).
Adam Clarke: Commentary on the Bible - 1831
20:35: In the word of the Lord - By the word or command of the Lord; that is, God has commanded thee to smite me. Refusing to do it, this man forfeited his life, as we are informed in the next verse.
By this emblematical action he intended to inform Ahab that, as the man forfeited his life who refused to smite him when he had the Lord's command to do it; so he (Ahab) had forfeited his life, because he did not smite Ben-hadad when he had him in his power.
3 Kings (1 Kings) 20:36
Albert Barnes: Notes on the Bible - 1834
20:35: The sons of the prophets - The expression occurs here for the first time. It signifies (marginal references), the schools or colleges of prophets which existed in several of the Israelite, and probably of the Jewish, towns, where young men were regularly educated for the prophetical office. These "schools" make their first appearance under Samuel Sa1 19:20. There is no distinct evidence that they continued later than the time of Elisha; but it is on the whole most probable that the institution survived the captivity, and that the bulk of the "prophets," whose works have come down to us belonged to them. Amos Amo 7:14-15 seems to speak as if his were an exceptional case.
Said unto his neighbor - Rather, "to his friend" or "companion " - to one who was, like himself, "a prophet's son," and who ought therefore to have perceived that his colleague spoke "in the word of the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:35: of the sons: Kg1 20:38; Sa1 10:12; Kg2 2:3, Kg2 2:5, Kg2 2:7, Kg2 2:15, Kg2 4:1, Kg2 4:38; Amo 7:14
in the word: Kg1 13:1, Kg1 13:2, Kg1 13:17, Kg1 13:18
Smite me: Kg1 20:37; Isa 8:18, Isa 20:2, Isa 20:3; Jer 27:2, Jer 27:3; Eze 4:3; Mat 16:24
Carl Friedrich Keil and Franz Delitzsch

The verdict of God upon Ahab's conduct towards Benhadad. - 3Kings 20:35, 3Kings 20:36. A disciple of the prophets received instructions from God, to announce to the king that God would punish him for letting Benhadad go, and to do this, as Nathan had formerly done in the case of David (2Kings 12:1.), by means of a symbolical action, whereby the king was led to pronounce sentence upon himself. The disciples of the prophets said to his companion, "in the word of Jehovah," i.e., by virtue of a revelation from God (see at 3Kings 13:2), "Smite me;" and when the friend refused to smite him, he announced to him that because of this disobedience to the voice of the Lord, after his departure from him a lion would meet him and smite him, i.e., would kill him; a threat which was immediately fulfilled. This occurrence shows with how severe a punishment all opposition to the commandments of God to the prophets was followed, as a warning for others; just as in the similar occurrence in 3Kings 13:24.
Geneva 1599
And a certain man of the sons of the prophets said unto his neighbour in the word of the LORD, (q) Smite me, I pray thee. And the man refused to smite him.
(q) By this external sign he would more likely touch the king's heart.
John Gill
And a certain man of the sons of the prophets,.... Which the Jews take to be Micaiah, and so Josephus (u), which is probable; the same that had been with Ahab more than once; and, whoever he was, it is not unlikely that he was the same, since Ahab knew him when his disguise was off, 3Kings 20:41,
said unto his neighbour, in the word of the Lord, smite me, I pray thee; told his neighbour, that by the command of God he was ordered to bid him smite him, so as to wound him:
and the man refused to smite him; being his neighbour, and perhaps a fellow prophet, and having an affection for him.
(u) Antiqu. l. 8. c. 14. sect, 5.
John Wesley
In the word - ln the name, and by the command of God, whereof doubtless he had informed him. Smite me - So as to wound me, 3Kings 20:37. He speaks what God commanded him, though it was to his own hurt; by which obedience to God, he secretly reproacheth Ahab's disobedience in a far easier matter. And this the prophet by God's appointment desires, that looking like a wounded soldier, he might have the more free access to the king. Refused - Not out of contempt of God's command, but probably, in tenderness to his brother.
Robert Jamieson, A. R. Fausset and David Brown
A PROPHET REPROVES HIM. (3Kings 20:35-42)
Smite me--This prophet is supposed (3Kings 20:8) to have been Micaiah. The refusal of his neighbor to smite the prophet was manifestly wrong, as it was a withholding of necessary aid to a prophet in the discharge of a duty to which he had been called by God, and it was severely punished [3Kings 20:36], as a beacon to warn others (see on 1Ki. 13:2-24). The prophet found a willing assistant, and then, waiting for Ahab, leads the king unconsciously, in the parabolic manner of Nathan (2Kings 12:1-4), to pronounce his own doom; and this consequent punishment was forthwith announced by a prophet (see on 3Kings 21:17).
20:3620:36: Եւ ասէ ցնա. Փոխանակ զի ո՛չ լուար ձայնի Տեառն, ահա իբրեւ գնասցես յինէն՝ սպանցէ զքեզ առեւծ։ Եւ իբրեւ գնաց ՚ի նմանէ, եգիտ զնա առեւծ՝ եւ սպան զնա։
36 Նա ասաց նրան. «Քանի որ Տիրոջ ձայնին չհնազանդուեցիր, հէնց որ ինձնից հեռանաս, մի առիւծ քեզ կը բզկտի»: Երբ սա հեռացաւ նրանից, մի առիւծ հանդիպեց նրան ու յօշոտեց:
36 Անիկա ըսաւ անոր. «Տէրոջը խօսքին հնազանդութիւն չընելուդ համար՝ ահա իմ քովէս գացածիդ պէս՝ քեզ առիւծ մը պիտի մեռցնէ»։ Անիկա անոր քովէն գնաց ու առիւծ մը հանդիպեցաւ որ զայն մեռցուց։
Եւ ասէ ցնա. Փոխանակ զի ոչ լուար ձայնի Տեառն, ահա իբրեւ գնասցես յինէն` սպանցէ զքեզ առեւծ: Եւ իբրեւ գնաց ի նմանէ, եգիտ զնա առեւծ եւ սպան զնա:

20:36: Եւ ասէ ցնա. Փոխանակ զի ո՛չ լուար ձայնի Տեառն, ահա իբրեւ գնասցես յինէն՝ սպանցէ զքեզ առեւծ։ Եւ իբրեւ գնաց ՚ի նմանէ, եգիտ զնա առեւծ՝ եւ սպան զնա։
36 Նա ասաց նրան. «Քանի որ Տիրոջ ձայնին չհնազանդուեցիր, հէնց որ ինձնից հեռանաս, մի առիւծ քեզ կը բզկտի»: Երբ սա հեռացաւ նրանից, մի առիւծ հանդիպեց նրան ու յօշոտեց:
36 Անիկա ըսաւ անոր. «Տէրոջը խօսքին հնազանդութիւն չընելուդ համար՝ ահա իմ քովէս գացածիդ պէս՝ քեզ առիւծ մը պիտի մեռցնէ»։ Անիկա անոր քովէն գնաց ու առիւծ մը հանդիպեցաւ որ զայն մեռցուց։
zohrab-1805▾ eastern-1994▾ western am▾
20:3620:36 И сказал ему: за то, что ты не слушаешь гласа Господня, убьет тебя лев, когда пойдешь от меня. Он пошел от него, и лев, встретив его, убил его.
20:36 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to יַ֚עַן ˈyaʕan יַעַן motive אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not שָׁמַ֨עְתָּ֙ šāmˈaʕtā שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנְּךָ֤ hinnᵊḵˈā הִנֵּה behold הֹולֵךְ֙ hôlēḵ הלך walk מֵֽ mˈē מִן from אִתִּ֔י ʔittˈî אֵת together with וְ wᵊ וְ and הִכְּךָ֖ hikkᵊḵˌā נכה strike הָ hā הַ the אַרְיֵ֑ה ʔaryˈē אַרְיֵה lion וַ wa וְ and יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk מֵֽ mˈē מִן from אֶצְלֹ֔ו ʔeṣlˈô אֵצֶל side וַ wa וְ and יִּמְצָאֵ֥הוּ yyimṣāʔˌēhû מצא find הָ hā הַ the אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion וַ wa וְ and יַּכֵּֽהוּ׃ yyakkˈēhû נכה strike
20:36. cui ait quia noluisti audire vocem Domini ecce recedes a me et percutiet te leo cumque paululum recessisset ab eo invenit eum leo atque percussitThen he said to him: Because thou wouldst not hearken to the word of the Lord, behold thou shalt depart from me, and a lion shall slay thee. And when he was gone a little from him, a lion found him, and slew him.
36. Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him.
20:36. And he said to him: “Because you were not willing to heed the voice of the Lord, behold, you will depart from me, and a lion will slay you. And when he had departed a short distance from him, a lion found him, and slew him.
20:36. Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him.
Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him:

20:36 И сказал ему: за то, что ты не слушаешь гласа Господня, убьет тебя лев, когда пойдешь от меня. Он пошел от него, и лев, встретив его, убил его.
20:36
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
יַ֚עַן ˈyaʕan יַעַן motive
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
שָׁמַ֨עְתָּ֙ šāmˈaʕtā שׁמע hear
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנְּךָ֤ hinnᵊḵˈā הִנֵּה behold
הֹולֵךְ֙ hôlēḵ הלך walk
מֵֽ mˈē מִן from
אִתִּ֔י ʔittˈî אֵת together with
וְ wᵊ וְ and
הִכְּךָ֖ hikkᵊḵˌā נכה strike
הָ הַ the
אַרְיֵ֑ה ʔaryˈē אַרְיֵה lion
וַ wa וְ and
יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk
מֵֽ mˈē מִן from
אֶצְלֹ֔ו ʔeṣlˈô אֵצֶל side
וַ wa וְ and
יִּמְצָאֵ֥הוּ yyimṣāʔˌēhû מצא find
הָ הַ the
אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion
וַ wa וְ and
יַּכֵּֽהוּ׃ yyakkˈēhû נכה strike
20:36. cui ait quia noluisti audire vocem Domini ecce recedes a me et percutiet te leo cumque paululum recessisset ab eo invenit eum leo atque percussit
Then he said to him: Because thou wouldst not hearken to the word of the Lord, behold thou shalt depart from me, and a lion shall slay thee. And when he was gone a little from him, a lion found him, and slew him.
20:36. And he said to him: “Because you were not willing to heed the voice of the Lord, behold, you will depart from me, and a lion will slay you. And when he had departed a short distance from him, a lion found him, and slew him.
20:36. Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:36: A lion found him, and slew him - This seems a hard measure, but there was ample reason for it. This person was also one of the sons of the prophets, and he knew that God frequently delivered his counsels in this way, and should have immediately obeyed; for the smiting could have had no evil in it when God commanded it, and it could be no outrage or injury to his fellow when he himself required him to do it.
3 Kings (1 Kings) 20:38
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:36: Kg1 13:21-24, Kg1 13:26; Sa1 15:22, Sa1 15:23
Geneva 1599
Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall (r) slay thee. And as soon as he was departed from him, a lion found him, and slew him.
(r) Because you have transgressed the commandment of the Lord.
John Gill
Then said he unto him, because thou hast not obeyed the voice of the Lord,.... In not smiting him; which, if he was a prophet, he must know how great an evil it was to disregard or disobey what was said by a prophet in his name; he must be inexcusable:
behold, as soon as thou art departed from me, a lion shall slay thee.
And as soon as he was departed from him, a lion found him, and slew him; which may seem severe, yet being an act of disobedience to the command of God, by a prophet of his, was punishable with death.
John Wesley
Slew him - We cannot judge of the case; this man might be guilty of many other heinous sins unknown to us but known to God; for which, God might justly cut him off: which God chose to do upon this occasion, that by the severity of this punishment of a prophet's disobedience, proceeding from pity to his brother, he might teach Ahab the greatness of his sin, in sparing him through foolish pity, whom by the laws of religion, and justice, and prudence, he should have cut of.
20:3720:37: Եւ եգիտ ա՛յլ այր եւ ասէ. Հա՛ր զիս։ Եւ եհար զնա այրն՝ եհա՛ր եւ ջաղջախեաց։
37 Նա մի ուրիշ մարդու հանդիպելով՝ ասաց. «Հարուածի՛ր ինձ»: Այս մարդը հարուածեց ու վիրաւորեց նրան:
37 Ետքը մարգարէն ուրիշ մարդ մը գտաւ ու անոր ըսաւ. «Շնորհք ըրէ՛, զիս զարկ»։ Այն մարդը զանիկա զարկաւ ու զարնելով վիրաւորեց։
Եւ եգիտ այլ այր եւ ասէ. Հար զիս: Եւ եհար զնա այրն, եհար եւ ջաղջախեաց:

20:37: Եւ եգիտ ա՛յլ այր եւ ասէ. Հա՛ր զիս։ Եւ եհար զնա այրն՝ եհա՛ր եւ ջաղջախեաց։
37 Նա մի ուրիշ մարդու հանդիպելով՝ ասաց. «Հարուածի՛ր ինձ»: Այս մարդը հարուածեց ու վիրաւորեց նրան:
37 Ետքը մարգարէն ուրիշ մարդ մը գտաւ ու անոր ըսաւ. «Շնորհք ըրէ՛, զիս զարկ»։ Այն մարդը զանիկա զարկաւ ու զարնելով վիրաւորեց։
zohrab-1805▾ eastern-1994▾ western am▾
20:3720:37 И нашел он другого человека, и сказал: бей меня. Этот человек бил его до того, что изранил побоями.
20:37 וַ wa וְ and יִּמְצָא֙ yyimṣˌā מצא find אִ֣ישׁ ʔˈîš אִישׁ man אַחֵ֔ר ʔaḥˈēr אַחֵר other וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say הַכֵּ֣ינִי hakkˈênî נכה strike נָ֑א nˈā נָא yeah וַ wa וְ and יַּכֵּ֥הוּ yyakkˌēhû נכה strike הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man הַכֵּ֥ה hakkˌē נכה strike וּ û וְ and פָצֹֽעַ׃ fāṣˈōₐʕ פצע squeeze
20:37. sed et alterum conveniens virum dixit ad eum percute me qui percussit eum et vulneravitThen he found another man, and said to him: Strike me. And he struck him and wounded him.
37. Then he found another man, and said, Smite me, I pray thee. And the man smote him, smiting and wounding him.
20:37. But upon finding another man, he said to him, “Strike me.” And he struck him, and wounded him.
20:37. Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded [him].
Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded:

20:37 И нашел он другого человека, и сказал: бей меня. Этот человек бил его до того, что изранил побоями.
20:37
וַ wa וְ and
יִּמְצָא֙ yyimṣˌā מצא find
אִ֣ישׁ ʔˈîš אִישׁ man
אַחֵ֔ר ʔaḥˈēr אַחֵר other
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
הַכֵּ֣ינִי hakkˈênî נכה strike
נָ֑א nˈā נָא yeah
וַ wa וְ and
יַּכֵּ֥הוּ yyakkˌēhû נכה strike
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
הַכֵּ֥ה hakkˌē נכה strike
וּ û וְ and
פָצֹֽעַ׃ fāṣˈōₐʕ פצע squeeze
20:37. sed et alterum conveniens virum dixit ad eum percute me qui percussit eum et vulneravit
Then he found another man, and said to him: Strike me. And he struck him and wounded him.
20:37. But upon finding another man, he said to him, “Strike me.” And he struck him, and wounded him.
20:37. Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded [him].
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:37: Smite me: Kg1 20:35; Exo 21:12
so that: etc. Heb. smiting and wounding
Carl Friedrich Keil and Franz Delitzsch

The disciple of the prophets then asked another to smite him, and he smote him, "smiting and wounding," i.e., so that he not only smote, but also wounded him (vid., Ewald, 280, a.). He wished to be smitten and wounded, not to disguise himself, or that he might be able to appeal loudly to the king for help to obtain his rights, as though he had suffered some wrong (Ewald), nor merely to assume the deceptive appearance of a warrior returning from the battle (Thenius), but to show to Ahab symbolically what he had to expect from Benhadad whom he had released (C. a Lap., Calm., etc.).
John Gill
Then he found another man, and said, smite me, I pray thee,.... This is not said to be his neighbour, nor one of the sons of the prophets, but a rustic man, and so stuck not to take him at his word:
and the man smote him, so that in smiting he wounded him; in his face; made some incision in his flesh, broke the skin, and fetched blood of him; perhaps somewhere about his eyes, by what follows: this he got done to him, that he might look like a wounded soldier, and thereby get the more easily to the speech of Ahab.
20:3820:38: Եւ չոգաւ մարգարէն՝ եւ եկաց առաջի արքայի ՚ի վերայ ճանապարհին, եւ կապեաց պատանաւ զաչս իւր[3714]։ [3714] Ոմանք. Եւ կապեաց պատանեաւ զա՛՛։
38 Մարգարէն եկաւ եւ կանգնելով ճանապարհին՝ սպասեց թագաւորին ու չճանաչուելու համար շորով կապեց իր աչքը:
38 Այն մարգարէն գնաց ճամբուն վրայ թագաւորին սպասեց ու չճանչցուելու համար աչքերուն վրայ ծածկոց մը* դրաւ։
Եւ չոգաւ մարգարէն եւ եկաց առաջի արքայի ի վերայ ճանապարհին, եւ կապեաց պատանաւ զաչս իւր:

20:38: Եւ չոգաւ մարգարէն՝ եւ եկաց առաջի արքայի ՚ի վերայ ճանապարհին, եւ կապեաց պատանաւ զաչս իւր[3714]։
[3714] Ոմանք. Եւ կապեաց պատանեաւ զա՛՛։
38 Մարգարէն եկաւ եւ կանգնելով ճանապարհին՝ սպասեց թագաւորին ու չճանաչուելու համար շորով կապեց իր աչքը:
38 Այն մարգարէն գնաց ճամբուն վրայ թագաւորին սպասեց ու չճանչցուելու համար աչքերուն վրայ ծածկոց մը* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:3820:38 И пошел пророк и предстал пред царя на дороге, прикрыв покрывалом глаза свои.
20:38 וַ wa וְ and יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet וַ wa וְ and יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand לַ la לְ to † הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon הַ ha הַ the דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way וַ wa וְ and יִּתְחַפֵּ֥שׂ yyiṯḥappˌēś חפשׂ search בָּ bā בְּ in † הַ the אֲפֵ֖ר ʔᵃfˌēr אֲפֵר band עַל־ ʕal- עַל upon עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
20:38. abiit ergo propheta et occurrit regi in via et mutavit aspersione pulveris os et oculos suosSo the prophet went, and met the king in the way, and disguised himself by sprinkling dust on his face and his eyes.
38. So the prophet departed, and waited for the king by the way, and disguised himself with his headband over his eyes.
20:38. Then the prophet departed. And he met the king along the way, and he changed his appearance by sprinkling dust around his mouth and eyes.
20:38. So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face.
So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face:

20:38 И пошел пророк и предстал пред царя на дороге, прикрыв покрывалом глаза свои.
20:38
וַ wa וְ and
יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk
הַ ha הַ the
נָּבִ֔יא nnāvˈî נָבִיא prophet
וַ wa וְ and
יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand
לַ la לְ to
הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
הַ ha הַ the
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
וַ wa וְ and
יִּתְחַפֵּ֥שׂ yyiṯḥappˌēś חפשׂ search
בָּ בְּ in
הַ the
אֲפֵ֖ר ʔᵃfˌēr אֲפֵר band
עַל־ ʕal- עַל upon
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
20:38. abiit ergo propheta et occurrit regi in via et mutavit aspersione pulveris os et oculos suos
So the prophet went, and met the king in the way, and disguised himself by sprinkling dust on his face and his eyes.
20:38. Then the prophet departed. And he met the king along the way, and he changed his appearance by sprinkling dust around his mouth and eyes.
20:38. So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:38: Disguised himself with ashes upon his face - It does not immediately appear how putting ashes upon his face could disguise him. Instead of אפר apher, dust, Houbigant conjectures that it should be אפד aphad, a fillet or bandage. It is only the corner of the last letter which makes the difference; for the ד daleth and ר resh are nearly the same, only the shoulder of the former is square, the latter round. That bandage, not dust, was the original reading, seems pretty evident from its remains in two of the oldest versions, the Septuagint and the Chaldee; the former has Και κατεδησατο εν τελαμωνι τους οφθαλμους αυτου, "And he bound his eyes with a fillet." The latter has וכריך במעפריאעינוהי ukerich bemaaphira einohi; "And he covered his eyes with a cloth." The MSS. of Kennicott and De Rossi contain no various reading here; but bandage is undoubtedly the true one. However, in the way of mortification, both the Jews and Hindoos put ashes upon their heads and faces, and make themselves sufficiently disgusting.
3 Kings (1 Kings) 20:39
Albert Barnes: Notes on the Bible - 1834
20:38: Ashes - Rather, "a bandage" (and in Kg1 20:41). The object of the wound and bandage was double. Partly, it was to pRev_ent Ahab from recognizing the prophet's face; partly, to induce him to believe that the man had really been engaged in the recent war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:38: disguised: Kg1 14:2, Kg1 22:30; Sa2 14:2; Mat 6:16
Carl Friedrich Keil and Franz Delitzsch

With these wounds he placed himself in the king's path, and disguised himself (יתחפּשׂ as in 1Kings 28:8) by a bandage over his eyes. אפר does not mean ashes (Syr., Vulg., Luth., etc.), but corresponds to the Chaldee מעפרא, head-band, τελαμών (lxx).
John Gill
So the prophet departed, and waited for the king by the way,.... As he went from Aphek, the place where the battle had been fought, to Samaria, his royal seat:
and disguised himself with ashes upon his face; the Targum is, he covered his eyes with a vail, or piece of cloth, which he wrapped about his head, as men do when they have got a wound or bruise in such a part, which seems very probable; for had he besmeared his face with ashes, clay, or dust, or any such thing, he could not so easily have got it off, as in 3Kings 20:41.
John Wesley
With ashes - Or, with a cloath, or band; (as the Hebrew doctors understand the word) whereby he bound up his wound, which probably was in his face; for it was to be made in a conspicuous place, that it might be visible to Ahab and others.
20:3920:39: Եւ եղեւ իբրեւ անցանէր ընդ այն արքայ, եւ նա աղաղակեաց առ արքայ եւ ասէ. Ծառա՛յ քո ել ընդ զօրու ՚ի պատերազմի, եւ ահա այր մի ած առ իս այր, եւ ասէ. Պահեա՛ զայրդ զայդ, ապա թէ զերծանելով զերծցի, եղիցի՛ անձն քո ընդ անձին դորա, կամ տաղանտ մի արծաթոյ կշռեսցես։
39 Երբ արքան անցնում էր այնտեղից, նա ասաց արքային. «Երբ ես՝ քո ծառան, պատերազմ էի գնացել, մի մարդ ինձ մօտ բերելով մէկին՝ ասաց. “Այս մարդուն պահի՛ր, իսկ եթէ ձեռքիցդ փախչի, քո կեանքը կը կորչի նրա կեանքի փոխարէն, կամ մի տաղանդ արծաթ[62] կը տաս ինձ”:[62] 62. Երեք հազար կտոր արծաթ:
39 Երբ թագաւորը անկէ կ’անցնէր, թագաւորին աղաղակելով՝ ըսաւ. «Քու ծառադ պատերազմի գնաց եւ ահա մարդ մը պատերազմէն դուրս ելլելով՝ ինծի ուրիշ մը բերաւ ու ըսաւ. ‘Այս մարդը պահէ՛։ Եթէ ասիկա կերպով մը կորսուելու ըլլայ, քու անձդ անոր տեղ պիտի ըլլայ, կամ տաղանդ մը արծաթ պիտի վճարես*’։
Եւ եղեւ իբրեւ անցանէր ընդ այն արքայ, եւ նա աղաղակեաց առ արքայ եւ ասէ. Ծառայ քո ել ընդ զօրու ի պատերազմի, եւ ահա այր մի ած առ իս այր եւ ասէ. Պահեա զայրդ զայդ, ապա թէ զերծանելով զերծցի, եղիցի անձն քո ընդ անձին դորա, կամ տաղանդ մի արծաթոյ կշռեսցես:

20:39: Եւ եղեւ իբրեւ անցանէր ընդ այն արքայ, եւ նա աղաղակեաց առ արքայ եւ ասէ. Ծառա՛յ քո ել ընդ զօրու ՚ի պատերազմի, եւ ահա այր մի ած առ իս այր, եւ ասէ. Պահեա՛ զայրդ զայդ, ապա թէ զերծանելով զերծցի, եղիցի՛ անձն քո ընդ անձին դորա, կամ տաղանտ մի արծաթոյ կշռեսցես։
39 Երբ արքան անցնում էր այնտեղից, նա ասաց արքային. «Երբ ես՝ քո ծառան, պատերազմ էի գնացել, մի մարդ ինձ մօտ բերելով մէկին՝ ասաց. “Այս մարդուն պահի՛ր, իսկ եթէ ձեռքիցդ փախչի, քո կեանքը կը կորչի նրա կեանքի փոխարէն, կամ մի տաղանդ արծաթ[62] կը տաս ինձ”:
[62] 62. Երեք հազար կտոր արծաթ:
39 Երբ թագաւորը անկէ կ’անցնէր, թագաւորին աղաղակելով՝ ըսաւ. «Քու ծառադ պատերազմի գնաց եւ ահա մարդ մը պատերազմէն դուրս ելլելով՝ ինծի ուրիշ մը բերաւ ու ըսաւ. ‘Այս մարդը պահէ՛։ Եթէ ասիկա կերպով մը կորսուելու ըլլայ, քու անձդ անոր տեղ պիտի ըլլայ, կամ տաղանդ մը արծաթ պիտի վճարես*’։
zohrab-1805▾ eastern-1994▾ western am▾
20:3920:39 Когда царь проезжал мимо, он закричал царю и сказал: раб твой ходил на сражение, и вот, один человек, отошедший в сторону, подвел ко мне человека и сказал: >.
20:39 וַ wa וְ and יְהִ֤י yᵊhˈî היה be הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king עֹבֵ֔ר ʕōvˈēr עבר pass וְ wᵊ וְ and ה֖וּא hˌû הוּא he צָעַ֣ק ṣāʕˈaq צעק cry אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say עַבְדְּךָ֣׀ ʕavdᵊḵˈā עֶבֶד servant יָצָ֣א yāṣˈā יצא go out בְ vᵊ בְּ in קֶֽרֶב־ qˈerev- קֶרֶב interior הַ ha הַ the מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and הִנֵּֽה־ hinnˈē- הִנֵּה behold אִ֨ישׁ ʔˌîš אִישׁ man סָ֜ר sˈār סור turn aside וַ wa וְ and יָּבֵ֧א yyāvˈē בוא come אֵלַ֣י ʔēlˈay אֶל to אִ֗ישׁ ʔˈîš אִישׁ man וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say שְׁמֹר֙ šᵊmˌōr שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אִם־ ʔim- אִם if הִפָּקֵד֙ hippāqˌēḏ פקד miss יִפָּקֵ֔ד yippāqˈēḏ פקד miss וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be נַפְשְׁךָ֙ nafšᵊḵˌā נֶפֶשׁ soul תַּ֣חַת tˈaḥaṯ תַּחַת under part נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul אֹ֥ו ʔˌô אֹו or כִכַּר־ ḵikkar- כִּכָּר disk כֶּ֖סֶף kˌesef כֶּסֶף silver תִּשְׁקֹֽול׃ tišqˈôl שׁקל weigh
20:39. cumque rex transiret clamavit ad regem et ait servus tuus egressus est ad proeliandum comminus cumque fugisset vir unus adduxit eum quidam ad me et ait custodi virum istum qui si lapsus fuerit erit anima tua pro anima eius aut talentum argenti adpendesAnd as the king passed by, he cried to the king, and said: Thy servant went out to fight hand to hand: and when a certain man was run away, one brought him to me, and said: Keep this man: and if he shall slip away, thy life shall be for his life, or thou shalt pay a talent of silver.
39. And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver.
20:39. And when the king had passed by, he cried out to the king, and he said: “Your servant went out to do battle in close quarters. And when one man had fled, a certain person brought him to me, and he said: ‘Guard this man. For if he slips away, your life will take the place of his life, or you will weigh out one talent of silver.’
20:39. And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver.
And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver:

20:39 Когда царь проезжал мимо, он закричал царю и сказал: раб твой ходил на сражение, и вот, один человек, отошедший в сторону, подвел ко мне человека и сказал: <<стереги этого человека; если его не станет, то твоя душа будет за его душу, или ты должен будешь отвесить талант серебра>>.
20:39
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
עֹבֵ֔ר ʕōvˈēr עבר pass
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
צָעַ֣ק ṣāʕˈaq צעק cry
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
עַבְדְּךָ֣׀ ʕavdᵊḵˈā עֶבֶד servant
יָצָ֣א yāṣˈā יצא go out
בְ vᵊ בְּ in
קֶֽרֶב־ qˈerev- קֶרֶב interior
הַ ha הַ the
מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war
וְ wᵊ וְ and
הִנֵּֽה־ hinnˈē- הִנֵּה behold
אִ֨ישׁ ʔˌîš אִישׁ man
סָ֜ר sˈār סור turn aside
וַ wa וְ and
יָּבֵ֧א yyāvˈē בוא come
אֵלַ֣י ʔēlˈay אֶל to
אִ֗ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
שְׁמֹר֙ šᵊmˌōr שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
אִם־ ʔim- אִם if
הִפָּקֵד֙ hippāqˌēḏ פקד miss
יִפָּקֵ֔ד yippāqˈēḏ פקד miss
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
נַפְשְׁךָ֙ nafšᵊḵˌā נֶפֶשׁ soul
תַּ֣חַת tˈaḥaṯ תַּחַת under part
נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul
אֹ֥ו ʔˌô אֹו or
כִכַּר־ ḵikkar- כִּכָּר disk
כֶּ֖סֶף kˌesef כֶּסֶף silver
תִּשְׁקֹֽול׃ tišqˈôl שׁקל weigh
20:39. cumque rex transiret clamavit ad regem et ait servus tuus egressus est ad proeliandum comminus cumque fugisset vir unus adduxit eum quidam ad me et ait custodi virum istum qui si lapsus fuerit erit anima tua pro anima eius aut talentum argenti adpendes
And as the king passed by, he cried to the king, and said: Thy servant went out to fight hand to hand: and when a certain man was run away, one brought him to me, and said: Keep this man: and if he shall slip away, thy life shall be for his life, or thou shalt pay a talent of silver.
20:39. And when the king had passed by, he cried out to the king, and he said: “Your servant went out to do battle in close quarters. And when one man had fled, a certain person brought him to me, and he said: ‘Guard this man. For if he slips away, your life will take the place of his life, or you will weigh out one talent of silver.’
20:39. And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:39: Keep this man - The drift of this is at once seen; but Ahab, not knowing it, was led to pass sentence on himself.
3 Kings (1 Kings) 20:41
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:39: Thy servant: Jdg 9:7-20; Sa2 12:1-7, Sa2 14:5-7; Mar 12:1-12
thy life: Kg1 20:42; Kg2 10:24
or else: Exo 21:30; Job 36:18; Psa 49:7; Pro 6:35, Pro 13:8; Pe1 1:18, Pe1 1:19
pay: Heb. weigh
Carl Friedrich Keil and Franz Delitzsch

When the king passed by, he cried out to him and related the following fictitious tale: He had gone to the war, and a man had come aside to him (סוּר as in Ex 3:3; Judg 14:8, etc.), and had given a man (a prisoner) into his care with this command, that he was to watch him, and if he should be missing he was to answer for his life with his own life, or to pay a talent of silver (as a punishment). The rest may be easily imagined, namely the request to be saved from this punishment. Ahab answered (3Kings 20:40), משׁפּטך כּן, "thus thy sentence, thou hast decided," i.e., thou hast pronounced thine own sentence, and must endure the punishment stated.
Geneva 1599
And as the king passed by, he cried unto the king: and he said, (s) Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver.
(s) By this parable he makes Ahab condemn himself who made a covenant with God's enemy, and let him escape whom God had appointed to be slain.
John Gill
And as the king passed by, he cried unto the king,.... With a loud voice, signifying he had something to say unto him, at which he stopped:
and he said, thy servant went out into the midst of the battle; this was not real, but fictitious, an apologue, fable, or parable, by which he would represent to Ahab his own case, and bring him under conviction of his folly, just as Nathan dealt with David:
and, behold, a man turned aside; a superior officer in the army:
and brought a man unto me; he had made a prisoner of:
and said, keep this man; do not let him escape:
if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver; if he let him go willingly, or by any means he should get out of his hands, then he should either die for it, or be fined a talent of silver, which of our money is three hundred and seventy five pounds; and to this it seems he agreed.
John Wesley
He said - This relation is a parable; an usual way of instruction in the eastern parts, and most fit for this occasion wherein an obscure prophet was to speak to a great king; impatient of a down - right reproof, and exceeding partial in his own cause. A man - My commander as the manner of expression sheweth.
Robert Jamieson, A. R. Fausset and David Brown
a talent of silver--£342.
20:4020:40: Եւ եղեւ մինչ ծառայ քո ա՛յսր եւ անդր հայէր, եւ նա չէ՛ր ուրեք։ Եւ ասէ արքայն Իսրայէլի ցնա. Ահա եւ ա՛յդ յինէն կողմանէ դա՛ւ է, սպանե՞ր ուրեմն։
40 Եւ մինչ քո ծառան այս ու այն կողմ էր նայում, նա արդէն չկար»: Իսրայէլի արքան նրան ասաց. «Իմ ըմբռնումով դա դաւ է, ուրեմն սպանե՞լ ես նրան»:
40 Ու երբ ծառադ ասդին անդին գործով զբաղեր էի, անիկա կորսուեցաւ»։ Իսրայէլի թագաւորը անոր ըսաւ. «Քու դատաստանդ այդպէս է, ինչպէս դուն քու բերնովդ վճռեցիր»։
Եւ եղեւ մինչ ծառայ քո այսր եւ անդր հայէր, եւ նա չէր ուրեք. եւ ասէ արքայն Իսրայելի ցնա. [484]Ահա եւ այդ յինէն կողմանէ դաւ է, սպանե՞ր ուրեմն:

20:40: Եւ եղեւ մինչ ծառայ քո ա՛յսր եւ անդր հայէր, եւ նա չէ՛ր ուրեք։ Եւ ասէ արքայն Իսրայէլի ցնա. Ահա եւ ա՛յդ յինէն կողմանէ դա՛ւ է, սպանե՞ր ուրեմն։
40 Եւ մինչ քո ծառան այս ու այն կողմ էր նայում, նա արդէն չկար»: Իսրայէլի արքան նրան ասաց. «Իմ ըմբռնումով դա դաւ է, ուրեմն սպանե՞լ ես նրան»:
40 Ու երբ ծառադ ասդին անդին գործով զբաղեր էի, անիկա կորսուեցաւ»։ Իսրայէլի թագաւորը անոր ըսաւ. «Քու դատաստանդ այդպէս է, ինչպէս դուն քու բերնովդ վճռեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
20:4020:40 Когда раб твой занялся теми и другими делами, его не стало.~--- И сказал ему царь Израильский: таков тебе и приговор, ты сам решил.
20:40 וַ wa וְ and יְהִ֣י yᵊhˈî היה be עַבְדְּךָ֗ ʕavdᵊḵˈā עֶבֶד servant עֹשֵׂ֥ה ʕōśˌē עשׂה make הֵ֛נָּה hˈēnnā הֵנָּה here וָ wā וְ and הֵ֖נָּה hˌēnnā הֵנָּה here וְ wᵊ וְ and ה֣וּא hˈû הוּא he אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG] וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֧יו ʔēlˈāʸw אֶל to מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel כֵּ֥ן kˌēn כֵּן thus מִשְׁפָּטֶ֖ךָ mišpāṭˌeḵā מִשְׁפָּט justice אַתָּ֥ה ʔattˌā אַתָּה you חָרָֽצְתָּ׃ ḥārˈāṣᵊttā חרץ cut off
20:40. dum autem ego turbatus huc illucque me verterem subito non conparuit et ait rex Israhel ad eum hoc est iudicium tuum quod ipse decrevistiAnd whilst I, in the hurry, turned this way and that, on a sudden he was not to be seen. And the king of Israel said to him: This is thy judgment, which thyself hast decreed.
40. And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it.
20:40. And while I was distracted, turning one way and another, suddenly, he was not to be seen.” And the king of Israel said to him, “This is your judgment, that which you yourself have decreed.”
20:40. And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So [shall] thy judgment [be]; thyself hast decided [it].
And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So [shall] thy judgment [be]; thyself hast decided:

20:40 Когда раб твой занялся теми и другими делами, его не стало.~--- И сказал ему царь Израильский: таков тебе и приговор, ты сам решил.
20:40
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
עַבְדְּךָ֗ ʕavdᵊḵˈā עֶבֶד servant
עֹשֵׂ֥ה ʕōśˌē עשׂה make
הֵ֛נָּה hˈēnnā הֵנָּה here
וָ וְ and
הֵ֖נָּה hˌēnnā הֵנָּה here
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG]
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֧יו ʔēlˈāʸw אֶל to
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כֵּ֥ן kˌēn כֵּן thus
מִשְׁפָּטֶ֖ךָ mišpāṭˌeḵā מִשְׁפָּט justice
אַתָּ֥ה ʔattˌā אַתָּה you
חָרָֽצְתָּ׃ ḥārˈāṣᵊttā חרץ cut off
20:40. dum autem ego turbatus huc illucque me verterem subito non conparuit et ait rex Israhel ad eum hoc est iudicium tuum quod ipse decrevisti
And whilst I, in the hurry, turned this way and that, on a sudden he was not to be seen. And the king of Israel said to him: This is thy judgment, which thyself hast decreed.
20:40. And while I was distracted, turning one way and another, suddenly, he was not to be seen.” And the king of Israel said to him, “This is your judgment, that which you yourself have decreed.”
20:40. And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So [shall] thy judgment [be]; thyself hast decided [it].
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:40: he was gone: Heb. he was not
So shall thy judgment be: Sa2 12:5-7; Job 15:6; Mat 21:41-43, Mat 25:24-27; Luk 19:22
John Gill
And as thy servant was busy here and there, he was gone,.... Employed in one thing or another relative to the battle, his prisoner committed to his care made his escape:
and the king of Israel said unto him, so shall thy judgment be, thyself hast decided it; the sentence was plain and open against him, that either he must die or pay the money, for he himself had agreed to it.
John Wesley
Thy judgment - Thy sentence; thou must perform the condition. Either suffer the one, or do the other.
20:4120:41: Եւ փութացաւ ՚ի բա՛ց առ զպատանն յաչաց իւրոց. եւ ծանեաւ զնա արքայն Իսրայէլի՝ թէ ՚ի մարգարէից անտի է[3715]։ [3715] Ոմանք. ՚Ի մարգարէից անտի է նա։
41 Սա անմիջապէս շորը հեռացրեց աչքերից, եւ Իսրայէլի արքան ճանաչեց նրան. նա այնտեղի մարգարէներից էր:
41 Անիկա շուտով մը ծածկոցը աչքերուն վրայէն հանեց ու Իսրայէլի թագաւորը իմացաւ, որ անիկա մարգարէներէն մէկն է։
Եւ փութացաւ ի բաց առ զպատանն յաչաց իւրոց. եւ ծանեաւ զնա արքայն Իսրայելի թէ ի մարգարէից անտի է նա:

20:41: Եւ փութացաւ ՚ի բա՛ց առ զպատանն յաչաց իւրոց. եւ ծանեաւ զնա արքայն Իսրայէլի՝ թէ ՚ի մարգարէից անտի է[3715]։
[3715] Ոմանք. ՚Ի մարգարէից անտի է նա։
41 Սա անմիջապէս շորը հեռացրեց աչքերից, եւ Իսրայէլի արքան ճանաչեց նրան. նա այնտեղի մարգարէներից էր:
41 Անիկա շուտով մը ծածկոցը աչքերուն վրայէն հանեց ու Իսրայէլի թագաւորը իմացաւ, որ անիկա մարգարէներէն մէկն է։
zohrab-1805▾ eastern-1994▾ western am▾
20:4120:41 Он тотчас снял покрывало с глаз своих, и узнал его царь, что он из пророков.
20:41 וַ wa וְ and יְמַהֵ֕ר yᵊmahˈēr מהר hasten וַ wa וְ and יָּ֨סַר֙ yyˈāsar סור turn aside אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֲפֵ֔ר ʔᵃfˈēr אֲפֵר band מֵמ *mē מִן from עֲלֵ֖יעל *ʕᵃlˌê עַל upon עֵינָ֑יו ʕênˈāʸw עַיִן eye וַ wa וְ and יַּכֵּ֤ר yyakkˈēr נכר recognise אֹתֹו֙ ʔōṯˌô אֵת [object marker] מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֥י kˌî כִּי that מֵֽ mˈē מִן from הַ ha הַ the נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet הֽוּא׃ hˈû הוּא he
20:41. at ille statim abstersit pulverem de facie sua et cognovit eum rex Israhel quod esset de prophetisBut he forthwith wiped off the dust from his face, and the king of Israel knew him, that he was one of the prophets.
41. And he hasted, and took the headband away from his eyes; and the king of Israel discerned him that he was of the prophets.
20:41. Then immediately, he wiped away the dust from his face, and the king of Israel recognized him, that he was one of the prophets.
20:41. And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he [was] of the prophets.
And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he [was] of the prophets:

20:41 Он тотчас снял покрывало с глаз своих, и узнал его царь, что он из пророков.
20:41
וַ wa וְ and
יְמַהֵ֕ר yᵊmahˈēr מהר hasten
וַ wa וְ and
יָּ֨סַר֙ yyˈāsar סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֲפֵ֔ר ʔᵃfˈēr אֲפֵר band
מֵמ
*mē מִן from
עֲלֵ֖יעל
*ʕᵃlˌê עַל upon
עֵינָ֑יו ʕênˈāʸw עַיִן eye
וַ wa וְ and
יַּכֵּ֤ר yyakkˈēr נכר recognise
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֥י kˌî כִּי that
מֵֽ mˈē מִן from
הַ ha הַ the
נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet
הֽוּא׃ hˈû הוּא he
20:41. at ille statim abstersit pulverem de facie sua et cognovit eum rex Israhel quod esset de prophetis
But he forthwith wiped off the dust from his face, and the king of Israel knew him, that he was one of the prophets.
20:41. Then immediately, he wiped away the dust from his face, and the king of Israel recognized him, that he was one of the prophets.
20:41. And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he [was] of the prophets.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:41: Took the ashes away - He took the bandage from off his eyes: see on Kg1 20:38 (note). It was no doubt of thin cloth, through which he could see, while it served for a sufficient disguise.
3 Kings (1 Kings) 20:42
Albert Barnes: Notes on the Bible - 1834
20:41: He was of the prophets - Josephus and others conjecture that this prophet was Micaiah, the son of Imlah (but compare Kg1 20:13 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:41: the ashes away: Kg1 20:38; Sa2 13:19; Job 2:8; Jer 6:26
Carl Friedrich Keil and Franz Delitzsch

Then the disciple of the prophets drew the bandage quickly from his eyes, so that the king recognised him as a prophet, and announced to him the word of the Lord: "Because thou hast let go out of thy hand the man of my ban (i.e., Benhadad, who has fallen under my ban), thy life shall stand for his life, and thy people for his people," i.e., the destruction to which Benhadad was devoted will fall upon thee and thy people. The expression אישׁ־חרמי (man of my ban) showed Ahab clearly enough what ought to have been done with Benhadad. A person on whom the ban was pronounced was to be put to death (Lev 27:29).
John Gill
And he hasted, and took away the ashes from his face,.... Took off the linen cloth from his eyes, unveiled or unmasked himself:
and the king of Israel discerned him, that he was of the prophets; he knew him again, having seen him once or twice before; otherwise there could be nothing in his face that could discover him to be a prophet, rather he was to be known by his habit.
20:4220:42: Եւ ասէ ցնա. Ա՛յսպէս ասէ Տէր. Փոխանակ զի հաներ դու զայրն վնասակար ՚ի ձեռաց իմոց, եղիցի՛ անձն քո փոխանակ անձին նորա, եւ ժողովուրդ քո փոխանակ ժողովրդեան նորա[3716]։ [3716] Ոմանք. Եւ ժողովուրդ որ փոխանակ ժո՛՛։
42 Մարգարէն ասաց նրան. «Այսպէս է ասում Տէրը. “Քանի որ դու վտանգաւոր մարդուն ազատեցիր իմ ձեռքից, ուստի դու քո կեանքով կը հատուցես նրա կեանքի փոխարէն, իսկ քո ժողովուրդը՝ նրա ժողովրդի փոխարէն”»:
42 Անիկա ըսաւ անոր. «Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ դուն իմ նզոված մարդս քու ձեռքէդ ազատ արձակեցիր, անոր համար քու անձդ անոր անձին տեղ ու քու ժողովուրդդ անոր ժողովուրդին տեղ պիտի ըլլայ’»։
Եւ ասէ ցնա. Այսպէս ասէ Տէր. Փոխանակ զի հաներ դու զայրն վնասակար ի ձեռաց [485]իմոց, եղիցի անձն քո փոխանակ անձին նորա, եւ ժողովուրդ քո փոխանակ ժողովրդեան նորա:

20:42: Եւ ասէ ցնա. Ա՛յսպէս ասէ Տէր. Փոխանակ զի հաներ դու զայրն վնասակար ՚ի ձեռաց իմոց, եղիցի՛ անձն քո փոխանակ անձին նորա, եւ ժողովուրդ քո փոխանակ ժողովրդեան նորա[3716]։
[3716] Ոմանք. Եւ ժողովուրդ որ փոխանակ ժո՛՛։
42 Մարգարէն ասաց նրան. «Այսպէս է ասում Տէրը. “Քանի որ դու վտանգաւոր մարդուն ազատեցիր իմ ձեռքից, ուստի դու քո կեանքով կը հատուցես նրա կեանքի փոխարէն, իսկ քո ժողովուրդը՝ նրա ժողովրդի փոխարէն”»:
42 Անիկա ըսաւ անոր. «Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ դուն իմ նզոված մարդս քու ձեռքէդ ազատ արձակեցիր, անոր համար քու անձդ անոր անձին տեղ ու քու ժողովուրդդ անոր ժողովուրդին տեղ պիտի ըլլայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:4220:42 И сказал ему: так говорит Господь: за то, что ты выпустил из рук твоих человека, заклятого Мною, душа твоя будет вместо его души, народ твой вместо его народа.
20:42 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH יַ֛עַן yˈaʕan יַעַן motive שִׁלַּ֥חְתָּ šillˌaḥtā שׁלח send אֶת־ ʔeṯ- אֵת [object marker] אִישׁ־ ʔîš- אִישׁ man חֶרְמִ֖י ḥermˌî חֵרֶם ban מִ mi מִן from יָּ֑ד yyˈāḏ יָד hand וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be נַפְשְׁךָ֙ nafšᵊḵˌā נֶפֶשׁ soul תַּ֣חַת tˈaḥaṯ תַּחַת under part נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul וְ wᵊ וְ and עַמְּךָ֖ ʕammᵊḵˌā עַם people תַּ֥חַת tˌaḥaṯ תַּחַת under part עַמֹּֽו׃ ʕammˈô עַם people
20:42. qui ait ad eum haec dicit Dominus quia dimisisti virum dignum morte de manu tua erit anima tua pro anima eius et populus tuus pro populo eiusAnd he said to him: Thus saith the Lord. Because thou hast let go out of thy hand a man worthy of death, thy life shall be for his life, and thy people for his people.
42. And he said unto him, Thus saith the LORD, Because thou hast let go out of thy hand the man whom I had devoted to destruction, therefore thy life shall go for his life, and thy people for his people.
20:42. And he said to him: “Thus says the Lord: Because you have released from your hand a man worthy of death, your life will take the place of his life, and your people will take the place of his people.”
20:42. And he said unto him, Thus saith the LORD, Because thou hast let go out of [thy] hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people.
And he said unto him, Thus saith the LORD, Because thou hast let go out of [thy] hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people:

20:42 И сказал ему: так говорит Господь: за то, что ты выпустил из рук твоих человека, заклятого Мною, душа твоя будет вместо его души, народ твой вместо его народа.
20:42
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
יַ֛עַן yˈaʕan יַעַן motive
שִׁלַּ֥חְתָּ šillˌaḥtā שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
אִישׁ־ ʔîš- אִישׁ man
חֶרְמִ֖י ḥermˌî חֵרֶם ban
מִ mi מִן from
יָּ֑ד yyˈāḏ יָד hand
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
נַפְשְׁךָ֙ nafšᵊḵˌā נֶפֶשׁ soul
תַּ֣חַת tˈaḥaṯ תַּחַת under part
נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul
וְ wᵊ וְ and
עַמְּךָ֖ ʕammᵊḵˌā עַם people
תַּ֥חַת tˌaḥaṯ תַּחַת under part
עַמֹּֽו׃ ʕammˈô עַם people
20:42. qui ait ad eum haec dicit Dominus quia dimisisti virum dignum morte de manu tua erit anima tua pro anima eius et populus tuus pro populo eius
And he said to him: Thus saith the Lord. Because thou hast let go out of thy hand a man worthy of death, thy life shall be for his life, and thy people for his people.
20:42. And he said to him: “Thus says the Lord: Because you have released from your hand a man worthy of death, your life will take the place of his life, and your people will take the place of his people.”
20:42. And he said unto him, Thus saith the LORD, Because thou hast let go out of [thy] hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:42: Thy life shall go for his life - This was fulfilled at the battle of Ramoth-gilead, where he was slain by the Syrians; see Kg1 22:34, Kg1 22:35.
3 Kings (1 Kings) 20:43
Albert Barnes: Notes on the Bible - 1834
20:42: A man whom I appointed to utter destruction - or to חרם chē rem, i. e., a man on whom My curse had been laid (Lev 27:28 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:42: Because: Kg1 20:34, Kg1 22:31-37; Sa1 15:9-11
thy life shall go: Kg1 22:31-37; Kg2 6:24, Kg2 8:12; Ch2 18:33, Ch2 18:34
John Gill
And he said unto him, thus saith the Lord,.... He spake not his own sense, and in his own words, but in the name of the Lord, for which he had authority, that it might have the greater weight with Ahab:
because thou hast let go out of thy hand a man whom I appointed to utter destruction; meaning Benhadad; or "the man of my anathema or curse" (w); cursed of God for his blasphemy of him, and devoted by him to ruin on that account; or "of my net" (x), being by his providence brought into a net or noose at Aphek, out of which he could not have escaped, had not Ahab let him go:
therefore thy life shall go for his life; as it shortly did, and that by the hand of a Syrian soldier, 3Kings 22:34,
and thy people for his people; which was fulfilled by Hazael king of Syria, the sins of Israel rendering them deserving of the calamities they endured by his means, see 4Kings 8:12.
(w) "vir anathematis mei", Montanus, Piscator. (x) "Vir retis mei"; so some in Vatablus.
John Wesley
Thy life - What was the great sin of Ahab in this action, for which God so severely punisheth him? The great dishonour hereby done to God, in suffering so horrid a blasphemer, to go unpunished, which was contrary to an express law, Lev 24:16. And God had delivered him into Ahab's hand, for his blasphemy, as he promised to do, 3Kings 20:28, by which act of his providence, compared with that law, it was most evident, that this man was appointed by God to destruction, but Ahab was so far from punishing this blasphemer, that he doth not so much as rebuke him, but dismisseth him upon easy terms, and takes not the least care for the reparation of God's honour, and the people were punished for their own sins, which were many, and great; though God took this occasion to inflict it.
20:4320:43: Եւ գնաց արքայն Իսրայէլի ՚ի տուն իւր տխրեալ եւ լքեալ, եւ եկն ՚ի Սամարիա։
43 Իսրայէլի արքան գնաց իր տունը, Սամարիա, տխուր ու հուսահատ:
43 Իսրայէլի թագաւորը սիրտը կոտրած ու նեղացած՝ իր տունը դարձաւ ու Սամարիա եկաւ։
Եւ գնաց արքայն Իսրայելի ի տուն իւր տխրեալ եւ լքեալ, եւ եկն ի Սամարիա:

20:43: Եւ գնաց արքայն Իսրայէլի ՚ի տուն իւր տխրեալ եւ լքեալ, եւ եկն ՚ի Սամարիա։
43 Իսրայէլի արքան գնաց իր տունը, Սամարիա, տխուր ու հուսահատ:
43 Իսրայէլի թագաւորը սիրտը կոտրած ու նեղացած՝ իր տունը դարձաւ ու Սամարիա եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:4320:43 И отправился царь Израильский домой встревоженный и огорченный, и прибыл в Самарию.
20:43 וַ wa וְ and יֵּ֧לֶךְ yyˈēleḵ הלך walk מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַל־ ʕal- עַל upon בֵּיתֹ֖ו bêṯˌô בַּיִת house סַ֣ר sˈar סַר sullen וְ wᵊ וְ and זָעֵ֑ף zāʕˈēf זָעֵף raging וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come שֹׁמְרֹֽונָה׃ פ šōmᵊrˈônā . f שֹׁמְרֹון Samaria
20:43. reversus est igitur rex Israhel in domum suam audire contemnens et furibundus venit SamariamAnd the king of Israel returned to his house, slighting to hear, and raging came into Samaria.
43. And the king of Israel went to his house heavy and displeased, and came to Samaria.
20:43. And so the king of Israel returned to his house, unwilling to listen, and a fury entered into Samaria.
20:43. And the king of Israel went to his house heavy and displeased, and came to Samaria.
And the king of Israel went to his house heavy and displeased, and came to Samaria:

20:43 И отправился царь Израильский домой встревоженный и огорченный, и прибыл в Самарию.
20:43
וַ wa וְ and
יֵּ֧לֶךְ yyˈēleḵ הלך walk
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַל־ ʕal- עַל upon
בֵּיתֹ֖ו bêṯˌô בַּיִת house
סַ֣ר sˈar סַר sullen
וְ wᵊ וְ and
זָעֵ֑ף zāʕˈēf זָעֵף raging
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
שֹׁמְרֹֽונָה׃ פ šōmᵊrˈônā . f שֹׁמְרֹון Samaria
20:43. reversus est igitur rex Israhel in domum suam audire contemnens et furibundus venit Samariam
And the king of Israel returned to his house, slighting to hear, and raging came into Samaria.
20:43. And so the king of Israel returned to his house, unwilling to listen, and a fury entered into Samaria.
20:43. And the king of Israel went to his house heavy and displeased, and came to Samaria.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:43: Heavy and displeased - Heavy or afflicted, because of these dreadful tidings; and displeased with the prophet for having announced them. Had he been displeased with himself, and humbled his soul before God, even those judgments, so circumstantially foretold, might have been averted.
1. We have already seen, in Kg1 20:30, that according to our text, twenty-seven thousand men were slain by the falling of a wall. Serious doubts are entertained concerning the legitimacy of this rendering. I have, in the note, given the conjecture concerning sapping the foundation of the wall, and thus overthrowing them that were upon it. If instead of חומה chomah, a wall, we read חומה confusion or disorder, then the destruction of the twenty-seven thousand men may appear to have been occasioned by the disorganized state into which they fell; of which their enemies taking advantage, they might destroy the whole with ease.
But חומה chomah, a wall, becomes, as Dr. Kennicott has observed, a very different word when written without the ו vau, חמה which signifies heat; sometimes the sun, vehement heat, or the heat of the noon-day sun; and also the name of a wind, from its suffocating, parching quality.
The same noun, from יחם yacham, Dr. Castel explains by excandescentia, furor, venenum; burning, rage, poison. These renderings, says Dr. Kennicott, all concur to establish the sense of a burning wind, eminently blasting and destructive. I shall give a few instances from the Scripture: - We read in Job 27:21 : The east wind carrieth him away; where the word קדים kadim is καυσων, burning, in the Septuagint; and in the Vulgate, ventus urens, a burning wind. In Eze 19:12 : She was plucked up בחמה she was cast down to the ground, and the east wind dried up her fruit; her strong rods were withered, and the fire consumed them. Hosea (Hos 13:15) mentions the desolation brought by an east wind, the wind of the Lord. What in Amo 4:9 is, I have smitten you with blasting, in the Vulgate is, in vento vehemente, "with a vehement wind;" and in the Syriac, with a hot wind.
Let us apply these to the history: when Ben-hadad, king of Syria, was besieging Samaria the second time, the Israelites slew of the Syrians one hundred thousand footmen in one day; and it follows, that when the rest of the army fled to Aphek, twenty-seven thousand of the men that were left were suddenly destroyed by החומה hachomah, or החמה hachamah, a burning wind. That such is the true interpretation, will appear more clearly if we compare the destruction of Ben-hadad's army with that of Sennacherib, whose sentence is that God would send upon him a Blast, רוח ruach, a wind; doubtless such a wind as would be suddenly destructive. The event is said to be that in the night one hundred and eighty-five thousand Assyrians were smitten by the angel of the Lord, Kg2 19:7, Kg2 19:35. The connection of this sentence with the execution of it is given by the psalmist, who says, Psa 104:4 : God maketh his angels רחות ruchoth, winds; or, maketh the winds his angels, i.e., messengers for the performance of his will. In a note on Psa 11:6, Professor Michaelis has these words: Ventus Zilgaphoth, pestilens eurus est, orientalibus notissimus, qui obvia quaevis necat; "The wind Zilgaphoth is a pestilent east wind, well known to the Asiastics, which suddenly kills those who are exposed to it." Thevenot mentions such a wind in 1658, that in one night suffocated twenty thousand men. And the Samiel he mentions as having, in 1665, suffocated four thousand persons. "Upon the whole, I conclude," says the doctor, 'that as Thevenot has mentioned two great multitudes destroyed by this burning wind, so has holy Scripture recorded the destruction of two much greater multitudes by a similar cause; and therefore we should translate the words thus: But the rest fled to Aphek, into the city; and The Burning Wind fell upon the twenty and seven thousand of the men that were left."
2. On the case of Ben-hadad and his servants coming out to Ahab with sackcloth on their loins and ropes about their necks, Kg1 20:31, I have referred to that of the six citizens of Calais, in the time of Edward III. I shall give this affecting account from Sir John Froissart, who lived in that time, and relates the story circumstantially, and with that simplicity and detail that give it every appearance of truth. He is the only writer, of all his contemporaries, who gives the relation; and as it is not only illustrative of the text in question, but also very curious and affecting, I will give it in his own words; only observing that, King Edward having closely invested the city in 1346, and the king of France having made many useless attempts to raise the siege, at last withdrew his army, and left it to its fate. "Then," says Froissart, chap. cxliv., "after the departure of the king of France with his army, the Calesians saw clearly that all hopes of succor were at an end; which occasioned them so much sorrow and distress that the hardiest could scarcely support it. They entreated therefore, most earnestly, the lord Johns de Vienne, their governor, to mount upon the battlements, and make a sign that he wished to hold a parley.
"The king of England, upon hearing this, sent to him Sir Walter Manny and Lord Basset. When they were come near, the lord de Vienne said to them: 'Dear gentlemen, you, who are very valiant knights, know that the king of France, whose subjects we are, has sent us hither to defend this town and castle from all harm and damage. This we have done to the best of our abilities; all hopes of help have now left us, so that we are most exceedingly straitened; and if the gallant king, your lord, have not pity upon us, we must perish with hunger. I therefore entreat that you would beg of him to have compassion upon us, and to have the goodness to allow us to depart in the state we are in; and that he will be satisfied with having possession of the town and castle, with all that is within them, as he will find therein riches enough to content him.' To this Sir Walter Manny replied: 'John, we are not ignorant of what the king our lord's intentions are, for he has told them to us; know then, that it is not his pleasure that you should get off so, for he is resolved that you surrender yourselves wholly to his will, to allow those whom he pleases their ransom, or to be put to death; for the Calesians have done him so much mischief, and have, by their obstinate defense, cost him so many lives, and so much money, that he is mightily enraged.'
"The lord de Vienne answered: 'These conditions are too hard for us; we are but a small number of knights and squires, who have loyally served our lord and master, as you would have done, and have suffered much ill and disquiet: but we will endure more than any men ever did in a similar situation, before we consent that the smallest boy in the town should fare worse than the best. I therefore once more entreat you, out of compassion, to return to the king of England, and beg of him to have pity on us; he will, I trust, grant you this favor; for I have such an opinion of his gallantry as to hope that, through God's mercy, he will alter his mind.'
"The two lords returned to the king and related what had passed. The king said: 'He had no intention of complying with the request, but should insist that they surrendered themselves unconditionally to his will.' Sir Walter replied: 'My lord, ye may be to blame in this, as you will set us a very bad example; for if you order us to go to any of your castles, we shall not obey you so cheerfully if you put these people to death, for they will retaliate upon us in a similar case.'
"Many barons who were present supported this opinion; upon which the king replied: 'Gentlemen, I am not so obstinate as to hold my opinion alone against you all. Sir Walter, you will inform the governor of Calais, that the only grace he is to expect from me is, that six of the principal citizens of Calais march out of the town with bare heads and feet, with ropes round their necks, and the keys of the town and castle in their hands. These six persons shall be at my absolute disposal, and the remainder of the inhabitants pardoned.'
"Sir Walter returned to the lord de Vienne, who was waiting for him on the battlements, and told him all that he had been able to gain from the king. 'I beg of you,' replied the governor, 'that you would be so good as to remain here a little, whilst I go and relate all that has passed to the townsmen; for, as they have desired me to undertake this it is but proper that they should know the result of it.'
"He went to the market place, and caused the bell to be rung; upon which all the inhabitants, men and women, assembled in the town-hall. He then related to them what he had said, and the answers he had received, and that he could not obtain any conditions more favorable; to which they must give a short and immediate answer.
"This information caused the greatest lamentations and despair, so that the hardest heart would have had compassion on them; even the lord de Vienne wept bitterly.
"After a short time the most wealthy citizen of the town, by name Eustace de St. Pierre, rose up and said: 'Gentlemen, both high and low, it would be a very great pity to suffer so many people to die through famine, if any means could be found to prevent it; and it would be highly meritorious in the eyes of our Savior, if such misery could be averted. I have such faith and trust in finding grace before God, if I die to save my townsmen, that I name myself as first of the six.'
"When Eustace had done speaking, they all rose up and almost worshipped him: many cast themselves at his feet with tears and groans. Another citizen, very rich and respected, rose up and said, 'He would be the second to his companion Eustace;' his name was John Daire. After him James Wisant, who was very rich in merchandise and lands, offered himself as companion to his two cousins, as did Peter Wisant, his brother. Two others then named themselves, which completed the number demanded by the king of England. The lord John de Vienne then mounted a small hackney, for it was with difficulty he could walk, (he had been wounded in the siege), and conducted them to the gate. There was the greatest sorrow and lamentation over all the town; and in such manner were they attended to the gate, which the governor ordered to be opened and then shut upon him and the six citizens, whom he led to the barriers, and said to Sir Walter Manny, who was there waiting for him, 'I deliver up to you, as governor of Calais, with the consent of the inhabitants, these six citizens; and I swear to you that they were, and are at this day, the most wealthy and respectable inhabitants of Calais. I beg of you, gentle sir, that you would have the goodness to beseech the king that they may not be put to death.' 'I cannot answer for what the king will do with them,' replied Sir Walter; 'but you may depend that I will do all in my power to save them.'
"The barriers were opened, when these six citizens advanced towards the pavilion of the king, and the lord de Vienne re-entered the town.
"When Sir Walter Manny had presented these six citizens to the king, they fell upon their knees, and with uplifted hands said: 'Most gallant king, see before you six citizens of Calais, who have been capital merchants, and who bring you the keys of the castle and of the town. We surrender ourselves to your absolute will and pleasure, in order to save the remainder of the inhabitants of Calais, who have suffered much distress and misery. Condescend, therefore, out of your nobleness of mind, to have mercy and compassion upon us.' All the barons knights, and squires, that were assembled there in great numbers, wept at this sight.
"The king eyed them with angry looks, (for he hated much the people of Calais, for the great losses he had formerly suffered from them at sea), and ordered their heads to be stricken off. All present entreated the king that he would be more merciful to them, but he would not listen to them. Then Sir Walter Manny said: 'Ah, gentle king, let me beseech you to restrain your anger; you have the reputation of great nobleness of soul, do not therefore tarnish it by such an act as this, nor allow any one to speak in a disgraceful manner of you. In this instance all the world will say you have acted cruelly, if you put to death six such respectable persons, who of their own free will have surrendered themselves to your mercy, in order to save their fellow citizens.' Upon this the king gave a wink, saying, Be it so, and ordered the headsman to be sent for; for that the Calesians had done him so much damage, it was proper they should suffer for it.
"The queen of England, who was at that time very big with child, fell on her knees, and with tears said: 'Ah, gentle sir, since I have crossed the sea with great danger to see you, I have never asked you one favor; now I most humbly ask as a gift, for the sake of the Son of the blessed Mary, and for your love to me, that you will be merciful to these six men.' The king looked at her for some time in silence, and then said: 'Ah, lady, I wish you had been any where else than here; you have entreated in such a manner that I cannot refuse you; I therefore give them to you, to do as you please with them.'
"The queen conducted the six citizens to her apartments, and had the halters taken from round their necks, new clothed, and served them with a plentiful dinner; she then presented each with nobles, and had them escorted out of the camp in safety." This is the whole of this affecting account, which is mentioned by no other writer, and has been thought a proper subject for the pen of the poet, the pencil of the painter, and the burin of the engraver; and which has seldom been fairly represented in the accounts we have of it from our historians."
The translation I have borrowed from the accurate edition of Froissart, by Mr. Johns, of Hafod; and to his work, vol. i., p. 367, I must refer for objections to the authenticity of some of the facts stated by the French historian. We see in Eustace de St. Pierre and his five companions the portrait of genuine patriotism. - a principle, almost as rare in the world as the Egyptian phoenix, which leads its possessors to devote their property and consecrate their lives to the public weal; widely different from that spurious birth which is deep in the cry of My country! while it has nothing in view but its places, pensions, and profits. Away with it!
Albert Barnes: Notes on the Bible - 1834
20:43: Heavy and displeased - Rather, "sullen and angry" (and so marginal reference), not repentant, as after Elijah's warning Kg1 21:27 - not acknowledging the justice of his sentence - but full of sullenness and suppressed anger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:43: went: Kg1 21:4, Kg1 22:8; Est 5:13, Est 6:12, Est 6:13; Job 5:2; Pro 19:3
Next: 3 Kings (1 Kings) Chapter 21
Carl Friedrich Keil and Franz Delitzsch

The king therefore went home, and returned sullen (סר, from סרר) and morose to Samaria.
John Gill
And the king of Israel went to his house heavy and displeased,.... With the prophet for what he had said, and with himself for what he had done in letting Benhadad go; the Targum is, he was
"troubled and grieved,''
not so much for the sin he had committed, as for the punishment of it on him and his people:
and came to Samaria; with a heavy heart, for the message of the prophet had spoiled the joy of his victory.