Թագաւորութիւններ Գ / 1 Kings - 21 |

Text:
< PreviousԹագաւորութիւններ Գ - 21 1 Kings - 21Next >


jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ahab is still the unhappy subject of the sacred history; from the great affairs of his camp and kingdom this chapter leads us into his garden, and gives us an account of some ill things (and ill indeed they proved to him) relating to his domestic affairs. I. Ahab is sick for Naboth's vineyard, ver. 1-4. II. Naboth dies by Jezebel's plot, that the vineyard may escheat to Ahab, ver. 5-14. III. Ahab goes to take possession, ver. 15-16. IV. Elijah meets him, and denounces the judgments of God against him for his injustice, ver. 17-24. V. Upon his humiliation a reprieve is granted, ver. 25-29.
Adam Clarke: Commentary on the Bible - 1831
Ahab covets the vineyard of Naboth, and wishes to have it either by purchase or exchange, Kg1 21:1, Kg1 21:2. Naboth refuses to alienate it on any account, because it was his inheritance from his fathers, Kg1 21:3. Ahab becomes disconsolate, takes to his bed, and refuses to eat, Kg1 21:4. Jezebel, finding out the cause, promises to give him the vineyard, Kg1 21:5-7. She writes to the nobles of Jezreel to proclaim a fast, to accuse Naboth of blasphemy, carry him out, and stone him to death; which is accordingly done, Kg1 21:8-14. She then tells Ahab to go and take possession of the vineyard; he goes, and is met by Elijah, who denounces on him the heaviest judgments, Kg1 21:15-24. Ahab's abominable character, Kg1 21:25, Kg1 21:26. He humbles himself; and God promises not to bring the threatened public calamities in his days, but in the days of his son, Kg1 21:27-29.
3 Kings (1 Kings) 21:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 21:1, Ahab being denied Naboth's vineyard, is grieved; Kg1 21:5, Jezebel writing letters against Naboth, he is condemned of blasphemy; Kg1 21:15, Ahab take possession of the vineyard; Kg1 21:17, Elijah denounces judgments against Ahab and Jezebel; Kg1 21:25, Wicked Ahab repenting, God defers the judgment.
Carl Friedrich Keil and Franz Delitzsch

After these events Ahab was seized with such a desire for a vineyard which was situated near his palace at Jezreel, that when Naboth, the owner of the vineyard, refused to part with his paternal inheritance, he became thoroughly dejected, until his wife Jezebel paved the way for the forcible seizure of the desired possession by the shameful execution of Naboth (3Kings 21:1-15). But when Ahab was preparing to take possession of the vineyard, Elijah came to meet him with the announcement, that both he and his wife would be visited by the Lord with a bloody death for this murder and robbery, and that his idolatry would be punished with the extermination of all his house (3Kings 21:16-26). Ahab was so affected by this, that he humbled himself before God; whereupon the Lord told Elijah, that the threatened judgment should not burst upon his house till after Ahab's death (3Kings 21:27-29).
3Kings 21:1-2
Ahab wanted to obtain possession of the vineyard of Naboth, which was in Jezreel (אשׁר refers to כּרם), near the palace of the king, either in exchange for another vineyard or for money, that he might make a vegetable garden of it. From the fact that Ahab is called the king of Samaria we may infer that Jezreel, the present Zerin (see at Josh 19:18), was only a summer residence of the king.
3Kings 21:3
Naboth refused to part with the vineyard, because it was the inheritance of his fathers, that is to say, on religious grounds (חלילה כּי מיהוה), because the sale of a paternal inheritance was forbidden in the law (Lev 25:23-28; Num 36:7.). He was therefore not merely at liberty as a personal right to refuse the king's proposal, but bound by the commandment of God.
3Kings 21:4
Instead of respecting this tender feeling of shrinking from the transgression of the law and desisting from his coveting, Ahab went home, i.e., to Samaria (cf. 3Kings 21:8), sullen and morose (סר וזעף as in 3Kings 20:43), lay down upon his bed, turned his face (viz., to the wall; cf. 4Kings 20:2) - "after the manner of sorrowful persons, who shrink from and refuse all conversation, and even the sight of others" (Seb. Schmidt) - and did not eat. This childish mode of giving expression to his displeasure at Naboth's refusal to comply with his wish, shows very clearly that Ahab was a man sold under sin (3Kings 21:20), who only wanted the requisite energy to display the wickedness of his heart in vigorous action.
3Kings 21:5-7
When Jezebel learned the cause of Ahab's ill-humour, she said to him, "Thou, dost thou now exercise royal authority over Israel." אתּה is placed first for the sake of emphasis, and the sentence is to be taken as an ironical question, as it has been by the lxx. "I (if thou hast not courage enough to act) will procure thee the vineyard of Naboth the Jezreelite."
3Kings 21:8-10
The shameless woman then wrote a letter in the name of Ahab, sealed it below with the royal seal, which probably bore the king's signature and was stamped upon the writing instead of signing the name, as is done at the present day among Arabs, Turks, and Persians (vid., Paulsen, Reg. der Morgenl. p. 295ff.), to give it the character of a royal command (cf. Esther 8:13; Dan 6:17), and sent this letter (the Chethb הסּפרים is correct, and the Keri has arisen from a misunderstanding) to the elders and nobles of his town (i.e., the members of the magistracy, Deut 16:18), who lived near Naboth, and therefore had an opportunity to watch his mode of life, and appeared to be the most suitable persons to institute the charge that was to be brought against him. The letter ran thus: "Proclaim a fast, and set Naboth at the head of the people, and set two worthless men opposite to him, that they may give evidence against him: Thou hast blasphemed God and king; and lead him out and stone him, that he may die." Jezebel ordered the fasting for a sign, as though some public crime or heavy load of guilt rested upon the city, for which it was necessary that it should humble itself before God (1Kings 7:6). The intention was, that at the very outset the appearance of justice should be given to the legal process about to be instituted in the eyes of all the citizens, and the stamp of veracity impressed upon the crime of which Naboth was to be accused. העם בראשׁ...הושׁיבוּ, "seat him at the head of the people," i.e., bring him to the court of justice as a defendant before all the people. The expression may be explained from the fact, that a sitting of the elders was appointed for judicial business, in which Naboth and the witnesses who were to accuse him of blasphemy took part seated. To preserve the appearance of justice, two witnesses were appointed, according to the law in Deut 17:6-7; Deut 19:15; Num 35:30; but worthless men, as at the trial of Jesus (Mt 26:60). אלהים בּרך, to bless God, i.e., to bid Him farewell, to dismiss Him, as in Job 2:9, equivalent to blaspheming God. God and king are mentioned together, like God and prince in Ex 22:27, to make it possible to accuse Naboth of transgressing this law, and to put him to death as a blasphemer of God, according to Deut 13:11 and Deut 17:5, where the punishment of stoning is awarded to idolatry as a practical denial of God. Blaspheming the king is not to be taken as a second crime to be added to the blasphemy of God; but blaspheming the king, as the visible representative of God, was eo ipso also blaspheming God.
3Kings 21:11-13
The elders of Jezreel executed this command without delay; a striking proof both of deep moral corruption and of slavish fear of the tyranny of the ruthless queen.
3Kings 21:14-15
When the report of Naboth's execution was brought to her, she called upon Ahab to take possession of his vineyard (רשׁ = רשׁ, Deut 2:24). As Naboth's sons were put to death at the same time, according to 4Kings 9:26, the king was able to confiscate his property; not, indeed, on any rule laid down in the Mosaic law, but according to a principle involved in the very idea of high treason. Since, for example, in the case of blasphemy the property of the criminal was forfeited to the Lord as cherem (Deut 13:16), the property of traitors was regarded as forfeited to the king.
John Gill
INTRODUCTION TO 1 KINGS 21
In this chapter we have an account of Ahab's design to have Naboth's vineyard, for which he offered him another, or the value of that, but Naboth refusing to part with it, Ahab fell sick, 3Kings 21:1, the reason of which being found out by Jezebel, she devised means to get Naboth put to death under the colour of justice for blasphemy, 3Kings 21:5, and then bid Ahab go and take possession of the vineyard, where he was met by Elijah, who denounced the judgments of God upon him, and Jezebel, and all his family, for his injustice, 3Kings 21:15, but he humbling himself, the evil threatened was deferred to the days of his son, 3Kings 21:27.
Robert Jamieson, A. R. Fausset and David Brown
NABOTH REFUSES AHAB HIS VINEYARD. (3Kings 21:1-4)
Naboth the Jezreelite had a vineyard, which was in Jezreel--Ahab was desirous, from its contiguity to the palace, to possess it for a vegetable garden. He proposed to Naboth to give him a better in exchange, or to obtain it by purchase; but the owner declined to part with it. In persisting in his refusal, Naboth was not actuated by any feelings of disloyalty or disrespect to the king, but solely from a conscientious regard to the divine law, which, for important reasons, had prohibited the sale of a paternal inheritance [Lev 25:23; Num 36:7]; or if, through extreme poverty or debt, an assignation of it to another was unavoidable, the conveyance was made on the condition of its being redeemable at any time [Lev 25:25-27]; at all events, of its reverting at the jubilee to the owner [Lev 25:28]. In short, it could not be alienated from the family, and it was on this ground that Naboth (3Kings 21:3) refused to comply with the king's demand. It was not, therefore, any rudeness or disrespect that made Ahab heavy and displeased, but his sulky and pettish demeanor betrays a spirit of selfishness that could not brook to be disappointed of a favorite object, and that would have pushed him into lawless tyranny had he possessed any natural force of character.
21:121:1: Եւ եղեւ յետ բանիցս այսոցիկ, այգի՛ մի էր Նաբաւթայ Յեզրայելացւոյ, մերձ առ կալ Աքաաբու արքայի Սամարեայ[3717]։ [3717] Օրինակ մի. Մերձ առ կալ արքունիս Աքայա՛՛։ Եւ այլ օրինակ մի. Այգի արքունիս մի էր Նաբովթայ... մերձ առ կալ Աքաա՛՛։ Ոսկան. Մերձ առ արքունիս կալ Աքա՛՛։ Ուր համաձայն մերումս եւ այլ ոմանք՝ զանունս զառաջինն գրեն Նաբաւթ, եւ յետոյ՝ Նաբովթ. որպէս եւ մեք եդաք։
1 Այս դէպքերից յետոյ այսպիսի մի բան պատահեց. յեզրայէլացի Նաբոթը մի այգի ունէր Սամարիայի Աքաաբ արքայի կալի մօտ:
21 Յեզրայելացի Նաբովթ Սամարիայի Աքաաբ թագաւորին պալատին քով այգի մը ունէր։
Եւ եղեւ յետ բանիցս այսոցիկ, այգի մի էր Նաբովթայ Յեզրայելացւոյ [486]մերձ առ կալ`` Աքաաբու արքայի Սամարեայ:

21:1: Եւ եղեւ յետ բանիցս այսոցիկ, այգի՛ մի էր Նաբաւթայ Յեզրայելացւոյ, մերձ առ կալ Աքաաբու արքայի Սամարեայ[3717]։
[3717] Օրինակ մի. Մերձ առ կալ արքունիս Աքայա՛՛։ Եւ այլ օրինակ մի. Այգի արքունիս մի էր Նաբովթայ... մերձ առ կալ Աքաա՛՛։ Ոսկան. Մերձ առ արքունիս կալ Աքա՛՛։ Ուր համաձայն մերումս եւ այլ ոմանք՝ զանունս զառաջինն գրեն Նաբաւթ, եւ յետոյ՝ Նաբովթ. որպէս եւ մեք եդաք։
1 Այս դէպքերից յետոյ այսպիսի մի բան պատահեց. յեզրայէլացի Նաբոթը մի այգի ունէր Սամարիայի Աքաաբ արքայի կալի մօտ:
21 Յեզրայելացի Նաբովթ Սամարիայի Աքաաբ թագաւորին պալատին քով այգի մը ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
21:121:1 И было после сих происшествий: у Навуфея Изреелитянина в Изреели был виноградник подле дворца Ахава, царя Самарийского.
21:1 καὶ και and; even συνήθροισεν συναθροιζω congregate; collect υἱὸς υιος son Αδερ αδερ all; every τὴν ο the δύναμιν δυναμις power; ability αὐτοῦ αυτος he; him καὶ και and; even ἀνέβη αναβαινω step up; ascend καὶ και and; even περιεκάθισεν περικαθιζω in; on Σαμάρειαν σαμαρεια Samareia; Samaria καὶ και and; even τριάκοντα τριακοντα thirty καὶ και and; even δύο δυο two βασιλεῖς βασιλευς monarch; king μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even πᾶς πας all; every ἵππος ιππος horse καὶ και and; even ἅρμα αρμα chariot καὶ και and; even ἀνέβησαν αναβαινω step up; ascend καὶ και and; even περιεκάθισαν περικαθιζω in; on Σαμάρειαν σαμαρεια Samareia; Samaria καὶ και and; even ἐπολέμησαν πολεμεω battle ἐπ᾿ επι in; on αὐτήν αυτος he; him
21:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחַר֙ ʔaḥˌar אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these כֶּ֧רֶם kˈerem כֶּרֶם vineyard הָיָ֛ה hāyˈā היה be לְ lᵊ לְ to נָבֹ֥ות nāvˌôṯ נָבֹות Naboth הַ ha הַ the יִּזְרְעֵאלִ֖י yyizrᵊʕēlˌî יִזְרְעֵאלִי Jezreelite אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in יִזְרְעֶ֑אל yizrᵊʕˈel יִזְרְעֶאל [town] אֵ֚צֶל ˈʔēṣel אֵצֶל side הֵיכַ֣ל hêḵˈal הֵיכָל palace אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
21:1. post verba autem haec vinea erat Naboth Hiezrahelitae qui erat in Hiezrahel iuxta palatium Ahab regis SamariaeAnd after these things, Naboth the Jezrahelite, who was in Jezrahel, had at that time a vineyard, near the palace of Achab, king of Samaria.
1. And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria.
21:1. And after these things, in that time, there was a vineyard of Naboth, the Jezreelite, who was in Jezreel, beside the palace of Ahab, the king of Samaria.
21:1. And it came to pass after these things, [that] Naboth the Jezreelite had a vineyard, which [was] in Jezreel, hard by the palace of Ahab king of Samaria.
And it came to pass after these things, [that] Naboth the Jezreelite had a vineyard, which [was] in Jezreel, hard by the palace of Ahab king of Samaria:

21:1 И было после сих происшествий: у Навуфея Изреелитянина в Изреели был виноградник подле дворца Ахава, царя Самарийского.
21:1
καὶ και and; even
συνήθροισεν συναθροιζω congregate; collect
υἱὸς υιος son
Αδερ αδερ all; every
τὴν ο the
δύναμιν δυναμις power; ability
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
καὶ και and; even
περιεκάθισεν περικαθιζω in; on
Σαμάρειαν σαμαρεια Samareia; Samaria
καὶ και and; even
τριάκοντα τριακοντα thirty
καὶ και and; even
δύο δυο two
βασιλεῖς βασιλευς monarch; king
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶς πας all; every
ἵππος ιππος horse
καὶ και and; even
ἅρμα αρμα chariot
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
καὶ και and; even
περιεκάθισαν περικαθιζω in; on
Σαμάρειαν σαμαρεια Samareia; Samaria
καὶ και and; even
ἐπολέμησαν πολεμεω battle
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
21:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחַר֙ ʔaḥˌar אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
כֶּ֧רֶם kˈerem כֶּרֶם vineyard
הָיָ֛ה hāyˈā היה be
לְ lᵊ לְ to
נָבֹ֥ות nāvˌôṯ נָבֹות Naboth
הַ ha הַ the
יִּזְרְעֵאלִ֖י yyizrᵊʕēlˌî יִזְרְעֵאלִי Jezreelite
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יִזְרְעֶ֑אל yizrᵊʕˈel יִזְרְעֶאל [town]
אֵ֚צֶל ˈʔēṣel אֵצֶל side
הֵיכַ֣ל hêḵˈal הֵיכָל palace
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
21:1. post verba autem haec vinea erat Naboth Hiezrahelitae qui erat in Hiezrahel iuxta palatium Ahab regis Samariae
And after these things, Naboth the Jezrahelite, who was in Jezrahel, had at that time a vineyard, near the palace of Achab, king of Samaria.
21:1. And after these things, in that time, there was a vineyard of Naboth, the Jezreelite, who was in Jezreel, beside the palace of Ahab, the king of Samaria.
21:1. And it came to pass after these things, [that] Naboth the Jezreelite had a vineyard, which [was] in Jezreel, hard by the palace of Ahab king of Samaria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Происшествие с Навуфеем рисует яркую, но непривлекательную картину вещественно-правовых отношений в Израильском царстве. В лица Ахава, ищущего приобрести не нужный ему, но лишь близкий к усадьбе его Изреельского дворца виноградник мирного гражданина Навуфея, во всей силе исполняется пророческое слово Самуила о будущем деспотизме еврейских царей (1: Цар. VIII:11-16): гордый двукратной победой над сирийцами, Ахав озабочен расширением садов своих в летней резиденции (ср. XVIII:46; 4: Цар. IX:30) Изрееле (по Г. Гроцию, "post victos tostes ad delicias comparandas animum adjicit"), не стесняясь в выборе средств к тому; продажная совесть подручных царю старейшин и судей благоприятствует проявлению дворцовой интриги и тирании. Отказ Навуфея продать родовой участок Ахаву (ст. 3) показывает в первом истинного чтителя Иеговы и ревнителя его закона, который воспрещал израильтянам отчуждение наследственной земли в другие руки, и даже по крайней бедности проданная земля должна была без выкупа возвращаться к первоначальному владельцу (Лев. XXV:10-28; Чис. XXXVI:7: сл.) ; продажа родового участка могла представляться Навуфею и оскорблением памяти предков, которые, по древнееврейскому обычаю, могли быть погребены на самом же участке. Здесь, таким образом, не может быть речи об упрямстве или своенравии Навуфея; здесь шла речь о законе, который обеспечивал самое существование теократии, который был обязателен и для царей (Иез. XLVI:18). Чувствуя, быть может, правоту Навуфея, не прельстившегося и заманчивыми обещаниями Ахава вознаградить его за уступку царю виноградника, Ахав не решается действовать насилием и лишь отдается меланхолии (ст. 4): в печали он "лег на постель свою и отворотил лице свое (к стене, как 4: Цар. XX:2: и Vulg.: avertit faciem suam ad parietem. LXX вместо евр. савав, поворотил, читали саках, покрыл: συνεκάλυψε τό πρόσωπον αυτου̃; слав.: покры лице свое), и хлеба не ел". Но если для Ахава еще существовали препятствия к безграничному произволу и насилию - в виде смутно сознаваемого им закона Божия и признаваемого им общественного мнения, то для жены его Иезавели никаких препятствий на пути к достижению целей личного блага быть не могло: закона Божия она, как упорная язычница, не хотела знать, разве только для замаскирования своих низких притязаний именем закона (ст. 10), а общественное мнение, по ее понятиям об абсолютизме царской власти (ст. 7), есть тоже ничтожная величина, которую она, царица, может создавать и употреблять по собственному усмотрению. Дальнейший рассказ (ст. 7-13) вполне подтверждает, что убеждениям и словам Иезавели вполне отвечала ее деятельность. "Легкомыслен и падок был Ахав, и нетрудно было обращать его туда и сюда; почему лукавая жена и ввергла его в ров нечестия" (блаж. Феодорит, вопр. 62).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Naboth's Vineyard Refused to Ahab. B. C. 899.

1 And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria. 2 And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money. 3 And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee. 4 And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.
Here is, 1. Ahab coveting his neighbour's vineyard, which unhappily lay near his palace and conveniently for a kitchen-garden. Perhaps Naboth had been pleased that he had a vineyard which lay so advantageously for a prospect of the royal gardens, or the vending of its productions to the royal family; but the situation of it proved fatal to him. If he had had no vineyard, or it had lain obscure in some remote place, he would have preserved his life. But many a man's possessions have been his snare, and his neighbourhood to greatness has been of pernicious consequence. Ahab sets his eye and heart on this vineyard, v. 2. It will be a pretty addition to his demesne, a convenient out-let to his palace; and nothing will serve him but it must be his own. He is welcome to the fruits of it, welcome to walk in it; Naboth perhaps would have made him a lease of it for his life, to please him; but nothing will please him unless he have an absolute property in it, he and his heirs for ever. Yet he is not such a tyrant as to take it by force, but fairly proposes either to give Naboth the full value of it in money or a better vineyard in exchange. He had tamely quitted the great advantages God had given him of enlarging his dominion for the honour of his kingdom, by his victory over the Syrians, and now is eager to enlarge his garden, only for the convenience of his house, as if to be penny wise would atone for being pound foolish. To desire a convenience to his estate was not evil (there would be no buying if there were no desire of what is bought; the virtuous woman considers a field and buys it); but to desire any thing inordinately, though we would compass it by lawful means, is a fruit of selfishness, as if we must engross all the conveniences, and none must live, or live comfortably, by us, contrary to the law of contentment, and the letter of the tenth commandment, Thou shalt not covet thy neighbour's house. 2. The repulse he met with in this desire. Naboth would by no means part with it (v. 3): The Lord forbid it me; and the Lord did forbid it, else he would not have been so rude and uncivil to his prince as not to gratify him in so small a matter. Canaan was in a peculiar manner God's land; the Israelites were his tenants; and this was one of the conditions of their leases, that they should not alienate (no, not to one another) any part of that which fell to their lot, unless in case of extreme necessity, and then only till the year of jubilee, Lev. xxv. 28. Now Naboth foresaw that, if his vineyard were sold to the crown, it would never return to his heirs, no, not in the jubilee. He would gladly oblige the king, but he must obey God rather than men, and therefore in this matter desires to be excused. Ahab knew the law, or should have known it, and therefore did ill to ask that which his subject could not grant without sin. Some conceive that Naboth looked upon his earthly inheritance as an earnest of his lot in the heavenly Canaan, and therefore would not part with the former, lest it should amount to a forfeiture of the latter. He seems to have been a conscientious man, who would rather hazard the king's displeasure than offend God, and probably was one of the 7000 that had not bowed the knee to Baal, for which, it may be, Ahab owed him a grudge. 3. Ahab's great discontent and uneasiness hereupon. He was as before (ch. xx. 43) heavy and displeased (v. 4), grew melancholy upon it, threw himself upon his bed, would not eat nor admit company to come to him. He could by no means digest the affront. His proud spirit aggravated the indignity Naboth did him in denying him, as a thing not to be suffered. He cursed the squeamishness of Naboth's conscience, which he pretended to consult the peace of, and secretly meditated revenge. Nor could he bear the disappointment; it cut him to the heart to be crossed in his desires, and he was perfectly sick for vexation. Note, (1.) Discontent is a sin that is its own punishment and makes men torment themselves; it makes the spirit sad, the body sick, and all the enjoyments sour; it is the heaviness of the heart and the rottenness of the bones. (2.) It is a sin that is its own parent. It arises not from the condition, but from the mind. As we find Paul contented in a prison, so Ahab discontent in a palace. He had all the delights of Canaan, that pleasant land, at command the wealth of a kingdom, the pleasures of a court, and the honours and powers of a throne; and yet all this avails him nothing without Naboth's vineyard. Inordinate desires expose men to continual vexations, and those that are disposed to fret, be they ever so happy, will always find something or other to fret at.
Adam Clarke: Commentary on the Bible - 1831
21:1: After these things - This and the twentieth chapter are transposed in the Septuagint; this preceding the account of the Syrian war with Ben-hadad. Josephus gives the history in the same order.
3 Kings (1 Kings) 21:2
Albert Barnes: Notes on the Bible - 1834
21:1: A vineyard ... in Jezreel - The name Jezreel is applied in Scripture, not merely to the town Kg1 18:46, but also to the valley or plain which lies below it, between Mount Gilboa and Little Hermon (Sa2 2:9; Kg2 9:10; Hos 1:5; etc.).
The palace of Ahab at Jezreel was on the eastern side of the city, looking toward the Jordan down the valley above described. It abutted on the town wall Kg2 9:30-31. Immediately below it was a dry moat. Beyond, in the valley, either adjoining the moat, or at any rate at no great distance, was the plot of ground belonging to Naboth Kg2 9:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: am 3105, bc 899
after: Kg1 20:35-43; Ch2 28:22; Ezr 9:13, Ezr 9:14; Isa 9:13; Jer 5:3
Jezreel: Kg1 18:45; Jos 19:18; Jdg 6:33; Sa1 29:1; Hos 1:4, Hos 1:5
John Gill
And it came to pass, after these things,.... After the two battles with the king of Syria, in which Ahab was victorious, and after he had let Benhadad, a blasphemer, and injurious to him, go free:
that Naboth the Jezreelite had a vineyard, which was in Jezreel; of which place See Gill on Hos 1:5 or "who was in Jezreel"; that is Naboth, for the vineyard was in Samaria, 3Kings 21:18.
hard by the palace of Ahab king of Samaria; that being the metropolis of the kingdom of Israel, is put for it, who, besides his palace in Samaria, had another in Jezreel; which, according to Bunting (y), were sixteen miles distant from each other.
(y) Travels, &c. p. 164.
21:221:2: Եւ խօսեցաւ արքայ ընդ Նաբաւթայ՝ եւ ասէ. Տո՛ւր ինձ զայգին քո, եւ եղիցի ինձ ՚ի պարտէզ բանջարոյ, զի մե՛րձ է ՚ի տուն իմ. եւ տաց քեզ ա՛յլ այգի լա՛ւ քան զնա. եւ եթէ հաճոյ իցէ առաջի քո, տաց քեզ արծա՛թ գինս այգւոյ քոյ. եւ եղիցի ինձ ՚ի պարտէ՛զ բանջարոյ[3718]։ [3718] Ոմանք. Հաճոյ իցէ առաջի աչաց քոց։
2 Արքան Նաբոթին ասաց. «Ի՛նձ տուր քո այգին, որ ինձ համար բանջարանոց դառնայ, որովհետեւ այն իմ տան մօտ է: Դրա փոխարէն դրանից աւելի լաւ այգի կը տամ քեզ, եւ եթէ կամենաս, այգու արժէքը արծաթով կը վճարեմ, եւ սա ինձ համար կը լինի բանջարանոց»:
2 Աքաաբ Նաբովթին հետ խօսեցաւ ու ըսաւ. «Քու այգիդ ինծի տուր, որպէս զի ինծի բանջարի պարտէզ ընեմ, քանզի իմ տանս մօտ է եւ անոր տեղ անկէ աղէկ այգի մը տամ քեզի կամ եթէ կ’ուզես՝ անոր գինը ստակով վճարեմ քեզի»։
Եւ խօսեցաւ արքայ ընդ Նաբովթայ եւ ասէ. Տուր ինձ զայգին քո, եւ եղիցի ինձ ի պարտէզ բանջարոյ, զի մերձ է ի տուն իմ. եւ տաց քեզ այլ այգի լաւ քան զնա. եւ եթէ հաճոյ իցէ առաջի քո, տաց քեզ արծաթ գինս այգւոյն քո. [487]եւ եղիցի ինձ ի պարտէզ բանջարոյ:

21:2: Եւ խօսեցաւ արքայ ընդ Նաբաւթայ՝ եւ ասէ. Տո՛ւր ինձ զայգին քո, եւ եղիցի ինձ ՚ի պարտէզ բանջարոյ, զի մե՛րձ է ՚ի տուն իմ. եւ տաց քեզ ա՛յլ այգի լա՛ւ քան զնա. եւ եթէ հաճոյ իցէ առաջի քո, տաց քեզ արծա՛թ գինս այգւոյ քոյ. եւ եղիցի ինձ ՚ի պարտէ՛զ բանջարոյ[3718]։
[3718] Ոմանք. Հաճոյ իցէ առաջի աչաց քոց։
2 Արքան Նաբոթին ասաց. «Ի՛նձ տուր քո այգին, որ ինձ համար բանջարանոց դառնայ, որովհետեւ այն իմ տան մօտ է: Դրա փոխարէն դրանից աւելի լաւ այգի կը տամ քեզ, եւ եթէ կամենաս, այգու արժէքը արծաթով կը վճարեմ, եւ սա ինձ համար կը լինի բանջարանոց»:
2 Աքաաբ Նաբովթին հետ խօսեցաւ ու ըսաւ. «Քու այգիդ ինծի տուր, որպէս զի ինծի բանջարի պարտէզ ընեմ, քանզի իմ տանս մօտ է եւ անոր տեղ անկէ աղէկ այգի մը տամ քեզի կամ եթէ կ’ուզես՝ անոր գինը ստակով վճարեմ քեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
21:221:2 И сказал Ахав Навуфею, говоря: отдай мне свой виноградник; из него будет у меня овощной сад, ибо он близко к моему дому; а вместо него я дам тебе виноградник лучше этого, или, если угодно тебе, дам тебе серебра, сколько он стоит.
21:2 καὶ και and; even ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward Αχααβ αχααβ monarch; king Ισραηλ ισραηλ.1 Israel εἰς εις into; for τὴν ο the πόλιν πολις city
21:2 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אַחְאָ֣ב ʔaḥʔˈāv אַחְאָב Ahab אֶל־ ʔel- אֶל to נָבֹ֣ות׀ nāvˈôṯ נָבֹות Naboth לֵ lē לְ to אמֹר֩׀ ʔmˌōr אמר say תְּנָה־ tᵊnā- נתן give לִּ֨י llˌî לְ to אֶֽת־ ʔˈeṯ- אֵת [object marker] כַּרְמְךָ֜ karmᵊḵˈā כֶּרֶם vineyard וִֽ wˈi וְ and יהִי־ yhî- היה be לִ֣י lˈî לְ to לְ lᵊ לְ to גַן־ ḡan- גַּן garden יָרָ֗ק yārˈāq יָרָק greens כִּ֣י kˈî כִּי that ה֤וּא hˈû הוּא he קָרֹוב֙ qārôv קָרֹוב near אֵ֣צֶל ʔˈēṣel אֵצֶל side בֵּיתִ֔י bêṯˈî בַּיִת house וְ wᵊ וְ and אֶתְּנָ֤ה ʔettᵊnˈā נתן give לְךָ֙ lᵊḵˌā לְ to תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part כֶּ֖רֶם kˌerem כֶּרֶם vineyard טֹ֣וב ṭˈôv טֹוב good מִמֶּ֑נּוּ mimmˈennû מִן from אִ֚ם ˈʔim אִם if טֹ֣וב ṭˈôv טוב be good בְּ bᵊ בְּ in עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye אֶתְּנָה־ ʔettᵊnā- נתן give לְךָ֥ lᵊḵˌā לְ to כֶ֖סֶף ḵˌesef כֶּסֶף silver מְחִ֥יר mᵊḥˌîr מְחִיר price זֶֽה׃ zˈeh זֶה this
21:2. locutus est ergo Ahab ad Naboth dicens da mihi vineam tuam ut faciam mihi hortum holerum quia vicina est et prope domum meam daboque tibi pro ea vineam meliorem aut si tibi commodius putas argenti pretium quanto digna estAnd Achab spoke to Naboth, saying: Give me thy vineyard, that I may make me a garden of herbs, because it is nigh, and adjoining to my house; and I will give thee for it a better vineyard: or if thou think it more convenient for thee, I will give thee the worth of it in money.
2. And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house; and I will give thee for it a better vineyard than it: or, if it seem good to thee, I will give thee the worth of it in money.
21:2. Therefore, Ahab spoke to Naboth, saying: “Give your vineyard to me, so that I may make for myself a garden of herbs. For it is nearby and is beside my house. And I will give to you, in place of it, a better vineyard. Or if you consider it to be more convenient for you, I will give you the price in silver, whatever it is worth.”
21:2. And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it [is] near unto my house: and I will give thee for it a better vineyard than it; [or], if it seem good to thee, I will give thee the worth of it in money.
And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it [is] near unto my house: and I will give thee for it a better vineyard than it; [or], if it seem good to thee, I will give thee the worth of it in money:

21:2 И сказал Ахав Навуфею, говоря: отдай мне свой виноградник; из него будет у меня овощной сад, ибо он близко к моему дому; а вместо него я дам тебе виноградник лучше этого, или, если угодно тебе, дам тебе серебра, сколько он стоит.
21:2
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
Αχααβ αχααβ monarch; king
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
τὴν ο the
πόλιν πολις city
21:2
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אַחְאָ֣ב ʔaḥʔˈāv אַחְאָב Ahab
אֶל־ ʔel- אֶל to
נָבֹ֣ות׀ nāvˈôṯ נָבֹות Naboth
לֵ לְ to
אמֹר֩׀ ʔmˌōr אמר say
תְּנָה־ tᵊnā- נתן give
לִּ֨י llˌî לְ to
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כַּרְמְךָ֜ karmᵊḵˈā כֶּרֶם vineyard
וִֽ wˈi וְ and
יהִי־ yhî- היה be
לִ֣י lˈî לְ to
לְ lᵊ לְ to
גַן־ ḡan- גַּן garden
יָרָ֗ק yārˈāq יָרָק greens
כִּ֣י kˈî כִּי that
ה֤וּא hˈû הוּא he
קָרֹוב֙ qārôv קָרֹוב near
אֵ֣צֶל ʔˈēṣel אֵצֶל side
בֵּיתִ֔י bêṯˈî בַּיִת house
וְ wᵊ וְ and
אֶתְּנָ֤ה ʔettᵊnˈā נתן give
לְךָ֙ lᵊḵˌā לְ to
תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part
כֶּ֖רֶם kˌerem כֶּרֶם vineyard
טֹ֣וב ṭˈôv טֹוב good
מִמֶּ֑נּוּ mimmˈennû מִן from
אִ֚ם ˈʔim אִם if
טֹ֣וב ṭˈôv טוב be good
בְּ bᵊ בְּ in
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
אֶתְּנָה־ ʔettᵊnā- נתן give
לְךָ֥ lᵊḵˌā לְ to
כֶ֖סֶף ḵˌesef כֶּסֶף silver
מְחִ֥יר mᵊḥˌîr מְחִיר price
זֶֽה׃ zˈeh זֶה this
21:2. locutus est ergo Ahab ad Naboth dicens da mihi vineam tuam ut faciam mihi hortum holerum quia vicina est et prope domum meam daboque tibi pro ea vineam meliorem aut si tibi commodius putas argenti pretium quanto digna est
And Achab spoke to Naboth, saying: Give me thy vineyard, that I may make me a garden of herbs, because it is nigh, and adjoining to my house; and I will give thee for it a better vineyard: or if thou think it more convenient for thee, I will give thee the worth of it in money.
21:2. Therefore, Ahab spoke to Naboth, saying: “Give your vineyard to me, so that I may make for myself a garden of herbs. For it is nearby and is beside my house. And I will give to you, in place of it, a better vineyard. Or if you consider it to be more convenient for you, I will give you the price in silver, whatever it is worth.”
21:2. And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it [is] near unto my house: and I will give thee for it a better vineyard than it; [or], if it seem good to thee, I will give thee the worth of it in money.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:2: Give me thy vineyard - The request of Ahab seems at first view fair and honorable. Naboth's vineyard was nigh to the palace of Ahab, and he wished to add it to his own for a kitchen garden, or perhaps a grass-plat, גן ירק gan yarak; and he offers to give him either a better vineyard for it, or to give him its worth in money. Naboth rejects the proposal with horror: The Lord forbid it me, that I should give the inheritance of my fathers to thee. No man could finally alienate any part of the parental inheritance; it might be sold or mortgaged till the jubilee, but at that time it must revert to its original owner, if not redeemed before; for this God had particularly enjoined Lev 25:14-17, Lev 25:25-28 : therefore Naboth properly said, Kg1 21:3, The Lord forbid it me, to give the inheritance of my fathers. Ahab most evidently wished him to alienate it finally, and this is what God's law had expressly forbidden; therefore he could not, consistently with his duty to God, indulge Ahab; and it was high iniquity in Ahab to tempt him to do it; and to covet it showed the depravity of Ahab's soul. But we see farther that, despotic as those kings were, they dared not seize on the inheritance of any man. This would have been a flagrant breach of the law and constitution of the country; and this indeed would have been inconsistent with the character which they sustained, viz., the Lord's vicegerents. The Jewish kings had no authority either to alter the old laws, or to make new ones. "The Hindoos," says Mr. Ward, "are as strongly attached to their homesteads as the Jews were. Though the heads of the family be employed in a distant part of the country, and though the homesteads may be almost in ruins, they cling still to the family inheritance with a fondness bordering on superstition.
3 Kings (1 Kings) 21:4
Albert Barnes: Notes on the Bible - 1834
21:2: I will give thee the worth of it in money - literally, "I will give thee silver, the worth of it." Money, in our sense of the word, that is to say, coins of definite values, did not yet exist. The first coin known to the Jews was the Persian daric, with which they became acquainted during the captivity. (Ch1 29:7 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: Give me: The request of Ahab, at first view, appears fair and honourable. But, as he most evidentially wished Naboth to alienate it finally, which was expressly forbidden and provided against in the law of God (Lev 25:14-28), it was high iniquity in Ahab to tempt him to do it, and to covet it showed the depravity of his soul. Gen 3:6; Exo 20:17; Deu 5:21; Sa1 8:14; Jer 22:17; Hab 2:9-11; Luk 12:15; Ti1 6:9; Jam 1:14, Jam 1:15
a garden of herbs: Kg2 9:27; Deu 11:10; Ecc 2:5; Sol 4:15
seem good to thee: Heb. be good in thine eyes, Gen 16:6; Sa1 8:6, Sa1 29:6
Geneva 1599
And Ahab spake unto Naboth, saying, (a) Give me thy vineyard, that I may have it for a garden of herbs, because it [is] near unto my house: and I will give thee for it a better vineyard than it; [or], if it seem good to thee, I will give thee the worth of it in money.
(a) Though Ahab's tyranny is condemned by the Holy Spirit, yet he was not so rigorous that he would take from another man his right without full recompense.
John Gill
And Ahab spake unto Naboth, saying, give me thy vineyard, that I may have it for a garden of herbs,.... For a kitchen garden to produce eatables of the vegetable kind for his household, or for a flower garden; and perhaps for both, as Kimchi observes, it being customary to have such in court yards, or behind the house; perhaps he might take his notion of an herb garden from his neighbours the Syrians, who were very diligent and laborious in cultivating their gardens, as Pliny (z); hence
"multa Syrorum olera'',
the many herbs of the Syrians, became a proverb with the Greeks:
because it is near unto mine house; lay very convenient for him:
and I will give thee for it a better vineyard than it; or, if it seemeth good unto thee, I will give thee the worth of it in money; which seems very well spoken, that he would either give him a better in exchange, or purchase it at its full value; he did not pretend to take it by usurpation, by force, against his will, as it was represented by Samuel kings would do, 1Kings 8:14 as yet such oppression and tyranny was not exercised.
(z) Nat Hist. l. 20. c. 5.
21:321:3: Եւ ասէ Նաբաւթ ցարքայ. Քա՛ւ լիցի ինձ յԱստուծոյ իմմէ տա՛լ քեզ զժառանգութիւն հարց իմոց[3719]։ [3719] Ոսկան. Քաւ լիցի ինձ ՚ի Տեառնէ իմմէ։
3 Նաբոթն ասաց արքային. «Թող իմ Աստուածն այնպէս չանի, որ իմ հայրերի ժառանգութիւնը քեզ տամ»:
3 Ու Նաբովթ Աքաաբին ըսաւ. «Տէրը ինծի չցուցնէ, որ իմ հայրերուս ժառանգութիւնը քեզի տամ»։
Եւ ասէ Նաբովթ ցարքայ. Քաւ լիցի ինձ [488]յԱստուծոյ իմմէ`` տալ քեզ զժառանգութիւն հարց իմոց:

21:3: Եւ ասէ Նաբաւթ ցարքայ. Քա՛ւ լիցի ինձ յԱստուծոյ իմմէ տա՛լ քեզ զժառանգութիւն հարց իմոց[3719]։
[3719] Ոսկան. Քաւ լիցի ինձ ՚ի Տեառնէ իմմէ։
3 Նաբոթն ասաց արքային. «Թող իմ Աստուածն այնպէս չանի, որ իմ հայրերի ժառանգութիւնը քեզ տամ»:
3 Ու Նաբովթ Աքաաբին ըսաւ. «Տէրը ինծի չցուցնէ, որ իմ հայրերուս ժառանգութիւնը քեզի տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:321:3 Но Навуфей сказал Ахаву: сохрани меня Господь, чтоб я отдал тебе наследство отцов моих!
21:3 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare υἱὸς υιος son Αδερ αδερ the ἀργύριόν αργυριον silver piece; money σου σου of you; your καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf σου σου of you; your ἐμόν εμος mine; my own ἐστιν ειμι be καὶ και and; even αἱ ο the γυναῖκές γυνη woman; wife σου σου of you; your καὶ και and; even τὰ ο the τέκνα τεκνον child σου σου of you; your ἐμά εμος mine; my own ἐστιν ειμι be
21:3 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say נָבֹ֖ות nāvˌôṯ נָבֹות Naboth אֶל־ ʔel- אֶל to אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab חָלִ֤ילָה ḥālˈîlā חָלִילָה be it far לִּי֙ llˌî לְ to מֵֽ mˈē מִן from יהוָ֔ה [yhwˈāh] יְהוָה YHWH מִ mi מִן from תִּתִּ֛י ttittˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage אֲבֹתַ֖י ʔᵃvōṯˌay אָב father לָֽךְ׃ lˈāḵ לְ to
21:3. cui respondit Naboth propitius mihi sit Dominus ne dem hereditatem patrum meorum tibiNaboth answered him: The Lord be merciful to me, and not let me give thee the inheritance of my fathers.
3. And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee.
21:3. Naboth responded to him, “May the Lord be gracious to me, lest I give to you the inheritance of my fathers.”
21:3. And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee.
And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee:

21:3 Но Навуфей сказал Ахаву: сохрани меня Господь, чтоб я отдал тебе наследство отцов моих!
21:3
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
υἱὸς υιος son
Αδερ αδερ the
ἀργύριόν αργυριον silver piece; money
σου σου of you; your
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
σου σου of you; your
ἐμόν εμος mine; my own
ἐστιν ειμι be
καὶ και and; even
αἱ ο the
γυναῖκές γυνη woman; wife
σου σου of you; your
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
ἐμά εμος mine; my own
ἐστιν ειμι be
21:3
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
נָבֹ֖ות nāvˌôṯ נָבֹות Naboth
אֶל־ ʔel- אֶל to
אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab
חָלִ֤ילָה ḥālˈîlā חָלִילָה be it far
לִּי֙ llˌî לְ to
מֵֽ mˈē מִן from
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
מִ mi מִן from
תִּתִּ֛י ttittˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage
אֲבֹתַ֖י ʔᵃvōṯˌay אָב father
לָֽךְ׃ lˈāḵ לְ to
21:3. cui respondit Naboth propitius mihi sit Dominus ne dem hereditatem patrum meorum tibi
Naboth answered him: The Lord be merciful to me, and not let me give thee the inheritance of my fathers.
21:3. Naboth responded to him, “May the Lord be gracious to me, lest I give to you the inheritance of my fathers.”
21:3. And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:3: The Lord forbid it me - Or, "Yahweh forbid it me." Naboth, as a worshipper of Yahweh, not of Baal, considers it would be wrong for him to comply with the king's request, as contrary to the Law (margin). His was not a mere refusal arising out of a spirit of sturdy independence, or one based upon the sentiment which attaches men to ancestral estates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: The Lord: Gen 44:7, Gen 44:17; Jos 22:29, Jos 24:16; Sa1 12:23, Sa1 24:6, Sa1 26:9-11; Ch1 11:19; Job 27:5; Rom 3:4, Rom 3:6, Rom 3:31, Rom 6:2, Rom 6:15, Rom 7:7, Rom 7:13; Co1 6:15; Gal 6:14
I should give: Lev 25:23; Num 36:7; Eze 46:18
John Gill
And Naboth said to Ahab, the Lord forbid it me that I should give the inheritance of my fathers unto thee. The inheritances of families were not to be alienated to another family, or tribe, nor even to be sold, unless in extreme poverty, and then to return at the year of jubilee, Lev 25:23. Now Naboth was a man in good circumstances, and under no necessity of selling his vineyard; and, if he sold it, he might reasonably conclude, it becoming a part of the royal demesnes, would never revert to his family; and therefore, both out of regard to the law of God, and the good of his family, would not part with it at any rate: this shows that he was a conscientious man, and therefore is thought to be one of those that would not bow his knee to Baal, and against whom Ahab had a grudge, and sought an opportunity against him.
John Wesley
The Lord forbid - For God had expressly, and for divers weighty reasons forbidden the alienation of lands from the tribes and families to which they were allotted. And although these might have been alienated 'till the jubilee, yet he durst not sell it to the king for that time; because he supposed, if once it came into the king's hand, neither he, nor his posterity, could ever recover it; and so he should both offend God, and wrong his posterity.
21:421:4: Եւ եկն Աքաաբ ՚ի տուն իւր տխրեալ՝ եւ լքեալ, վասն բանին զոր խօսեցաւ ընդ նմա Նաբովթ Յեզրայելացի, եւ ասէ. Ո՛չ տաց քեզ զժառանգութիւն հարց իմոց։ Եւ ննջեաց ՚ի մահիճս իւր. եւ ծածկեաց զերեսս իւր, եւ ո՛չ եկեր հաց։
4 Աքաաբն իր տունը եկաւ խռոված եւ անտրամադիր այն խօսքերի պատճառով, որ յեզրայէլացի Նաբոթն ասել էր, թէ՝ «Իմ հայրերի ժառանգութիւնը քեզ չեմ տայ»: Նա ննջեց իր մահճում, երեսը ծածկեց եւ հաց չկերաւ:
4 Աքաաբ Յեզրայելացի Նաբովթին ըսած խօսքին համար, որ ըսաւ թէ «Իմ հայրերուս ժառանգութիւնը քեզի չեմ տար», սիրտը կոտրած ու նեղացած իր տունը գնաց։ Իր անկողնին վրայ պառկեցաւ ու երեսը դարձուց ու հաց չկերաւ։
Եւ եկն Աքաաբ ի տուն իւր տխրեալ եւ լքեալ վասն բանին զոր խօսեցաւ ընդ նմա Նաբովթ Յեզրայելացի եւ ասէ. Ոչ տաց քեզ զժառանգութիւն հարց իմոց: Եւ ննջեաց ի մահիճս իւր, եւ ծածկեաց զերեսս իւր, եւ ոչ եկեր հաց:

21:4: Եւ եկն Աքաաբ ՚ի տուն իւր տխրեալ՝ եւ լքեալ, վասն բանին զոր խօսեցաւ ընդ նմա Նաբովթ Յեզրայելացի, եւ ասէ. Ո՛չ տաց քեզ զժառանգութիւն հարց իմոց։ Եւ ննջեաց ՚ի մահիճս իւր. եւ ծածկեաց զերեսս իւր, եւ ո՛չ եկեր հաց։
4 Աքաաբն իր տունը եկաւ խռոված եւ անտրամադիր այն խօսքերի պատճառով, որ յեզրայէլացի Նաբոթն ասել էր, թէ՝ «Իմ հայրերի ժառանգութիւնը քեզ չեմ տայ»: Նա ննջեց իր մահճում, երեսը ծածկեց եւ հաց չկերաւ:
4 Աքաաբ Յեզրայելացի Նաբովթին ըսած խօսքին համար, որ ըսաւ թէ «Իմ հայրերուս ժառանգութիւնը քեզի չեմ տար», սիրտը կոտրած ու նեղացած իր տունը գնաց։ Իր անկողնին վրայ պառկեցաւ ու երեսը դարձուց ու հաց չկերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:421:4 И пришел Ахав домой встревоженный и огорченный тем словом, которое сказал ему Навуфей Изреелитянин, говоря: не отдам тебе наследства отцов моих. И [в смущенном духе] лег на постель свою, и отворотил лице свое, и хлеба не ел.
21:4 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak καθὼς καθως just as / like ἐλάλησας λαλεω talk; speak κύριε κυριος lord; master βασιλεῦ βασιλευς monarch; king σὸς σος your ἐγώ εγω I εἰμι ειμι be καὶ και and; even πάντα πας all; every τὰ ο the ἐμά εμος mine; my own
21:4 וַ wa וְ and יָּבֹא֩ yyāvˌō בוא come אַחְאָ֨ב ʔaḥʔˌāv אַחְאָב Ahab אֶל־ ʔel- אֶל to בֵּיתֹ֜ו bêṯˈô בַּיִת house סַ֣ר sˈar סַר sullen וְ wᵊ וְ and זָעֵ֗ף zāʕˈēf זָעֵף raging עַל־ ʕal- עַל upon הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak אֵלָ֗יו ʔēlˈāʸw אֶל to נָבֹות֙ nāvôṯ נָבֹות Naboth הַ ha הַ the יִּזְרְעֵאלִ֔י yyizrᵊʕēlˈî יִזְרְעֵאלִי Jezreelite וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לֹֽא־ lˈō- לֹא not אֶתֵּ֥ן ʔettˌēn נתן give לְךָ֖ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] נַחֲלַ֣ת naḥᵃlˈaṯ נַחֲלָה heritage אֲבֹותָ֑י ʔᵃvôṯˈāy אָב father וַ wa וְ and יִּשְׁכַּב֙ yyiškˌav שׁכב lie down עַל־ ʕal- עַל upon מִטָּתֹ֔ו miṭṭāṯˈô מִטָּה couch וַ wa וְ and יַּסֵּ֥ב yyassˌēv סבב turn אֶת־ ʔeṯ- אֵת [object marker] פָּנָ֖יו pānˌāʸw פָּנֶה face וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָ֥כַל ʔˌāḵal אכל eat לָֽחֶם׃ lˈāḥem לֶחֶם bread
21:4. venit ergo Ahab in domum suam indignans et frendens super verbo quod locutus fuerat ad eum Naboth Hiezrahelites dicens non do tibi hereditatem patrum meorum et proiciens se in lectulum suum avertit faciem ad parietem et non comedit panemAnd Achab came into his house angry and fretting, because of the word that Naboth, the Jezrahelite, had spoken to him, saying: I will not give thee the inheritance of my fathers. And casting himself upon his bed, he turned away his face to the wall, and would eat no bread.
4. And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.
21:4. Then Ahab went into his house, angry and gnashing his teeth over the word that Naboth, the Jezreelite, had spoken to him, saying, “I will not give you the inheritance of my fathers.” And casting himself on his bed, he turned away his face to the wall, and he would not eat bread.
21:4. And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.
And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread:

21:4 И пришел Ахав домой встревоженный и огорченный тем словом, которое сказал ему Навуфей Изреелитянин, говоря: не отдам тебе наследства отцов моих. И [в смущенном духе] лег на постель свою, и отворотил лице свое, и хлеба не ел.
21:4
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
καθὼς καθως just as / like
ἐλάλησας λαλεω talk; speak
κύριε κυριος lord; master
βασιλεῦ βασιλευς monarch; king
σὸς σος your
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἐμά εμος mine; my own
21:4
וַ wa וְ and
יָּבֹא֩ yyāvˌō בוא come
אַחְאָ֨ב ʔaḥʔˌāv אַחְאָב Ahab
אֶל־ ʔel- אֶל to
בֵּיתֹ֜ו bêṯˈô בַּיִת house
סַ֣ר sˈar סַר sullen
וְ wᵊ וְ and
זָעֵ֗ף zāʕˈēf זָעֵף raging
עַל־ ʕal- עַל upon
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
אֵלָ֗יו ʔēlˈāʸw אֶל to
נָבֹות֙ nāvôṯ נָבֹות Naboth
הַ ha הַ the
יִּזְרְעֵאלִ֔י yyizrᵊʕēlˈî יִזְרְעֵאלִי Jezreelite
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לֹֽא־ lˈō- לֹא not
אֶתֵּ֥ן ʔettˌēn נתן give
לְךָ֖ lᵊḵˌā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלַ֣ת naḥᵃlˈaṯ נַחֲלָה heritage
אֲבֹותָ֑י ʔᵃvôṯˈāy אָב father
וַ wa וְ and
יִּשְׁכַּב֙ yyiškˌav שׁכב lie down
עַל־ ʕal- עַל upon
מִטָּתֹ֔ו miṭṭāṯˈô מִטָּה couch
וַ wa וְ and
יַּסֵּ֥ב yyassˌēv סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
פָּנָ֖יו pānˌāʸw פָּנֶה face
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אָ֥כַל ʔˌāḵal אכל eat
לָֽחֶם׃ lˈāḥem לֶחֶם bread
21:4. venit ergo Ahab in domum suam indignans et frendens super verbo quod locutus fuerat ad eum Naboth Hiezrahelites dicens non do tibi hereditatem patrum meorum et proiciens se in lectulum suum avertit faciem ad parietem et non comedit panem
And Achab came into his house angry and fretting, because of the word that Naboth, the Jezrahelite, had spoken to him, saying: I will not give thee the inheritance of my fathers. And casting himself upon his bed, he turned away his face to the wall, and would eat no bread.
21:4. Then Ahab went into his house, angry and gnashing his teeth over the word that Naboth, the Jezreelite, had spoken to him, saying, “I will not give you the inheritance of my fathers.” And casting himself on his bed, he turned away his face to the wall, and he would not eat bread.
21:4. And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:4: He laid him down upon his bed - Poor soul! he was lord over ten-twelfths of the land, and became miserable because he could not get a poor man's vineyard added to all that he possessed! It is a true saying, "That soul in which God dwells not, has no happiness: and he who has God has a satisfying portion." Every privation and cross makes an unholy soul unhappy; and privations and crosses it must ever meet with, therefore: -
"Where'er it goes is hell;
itself is hell!"
3 Kings (1 Kings) 21:7
Albert Barnes: Notes on the Bible - 1834
21:4: Upon his bed - That is, "upon his couch." The Jews, like other Orientals, reclined upon couches at their meals (Amo 6:4; Eze 23:41, etc.). Ahab turns his face toward the back of the couch, rejecting all converse with others, and so remains, after the banquet is served, refusing to partake of it. Such an open manifestation of ill temper is thoroughly characteristic of an Oriental king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: heavy: Kg1 20:43; Job 5:2; Isa 57:20, Isa 57:21; Jon 4:1, Jon 4:9; Hab 2:9-12
I will not: Kg1 21:3; Num 22:13, Num 22:14
And he laid him: Gen 4:5-8; Sa2 13:2, Sa2 13:4; Ecc 6:9, Ecc 7:8, Ecc 7:9; Eph 4:27; Jam 1:14
Geneva 1599
And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down (b) upon his bed, and turned away his face, and would eat no bread.
(b) Thus the wicked do not consider what is just and lawful, but fret inwardly when they cannot have their inordinate lusts satisfied.
John Gill
And Ahab came into his house heavy and displeased,.... Just in the same humour he was after the prophet had delivered his message to him, 3Kings 20:43, where the same words are used as here:
because of the word which Naboth the Jezreelite had spoken to him, for he had said, I will not give thee the inheritance of my fathers, neither by way of exchange nor of purchase: and such a denial he could not bear, since it looked like treating him with contempt, and taxing him with imprudence at least, if not with injustice, or both:
and he laid him down upon his bed; or couch, which might be not in his bedchamber, but in one of his halls, where his courtiers were:
and turned away his face; to the wall, not choosing to have conversation with any of his nobles:
and would eat no bread; the vexation took away his stomach, and he became melancholy, at least sullen.
Robert Jamieson, A. R. Fausset and David Brown
turned away his face--either to conceal from his attendants the vexation of spirit he felt, or, by the affectation of great sorrow, rouse them to devise some means of gratifying his wishes.
21:521:5: Եւ եմո՛ւտ առ նա Յեզաբէլ կին իւր՝ եւ խօսեցաւ ընդ նմա եւ ասէ. Զի՞ խռովեալ է ոգի քո՝ եւ ո՛չ ուտես հաց։
5 Նրա մօտ եկաւ կինը՝ Յեզաբէլը, խօսեց նրա հետ եւ ասաց. «Ինչո՞ւ է հոգիդ խռովուած, եւ հաց չես ուտում»:
5 Անոր կինը Յեզաբէլ անոր քով գնաց ու ըսաւ. «Ինչո՞ւ համար սիրտդ այդպէս նեղացած է ու հաց չես ուտեր»։
Եւ եմուտ առ նա Յեզաբէլ կին իւր եւ խօսեցաւ ընդ նմա եւ ասէ. Զի՞ խռովեալ է ոգի քո եւ ոչ ուտես հաց:

21:5: Եւ եմո՛ւտ առ նա Յեզաբէլ կին իւր՝ եւ խօսեցաւ ընդ նմա եւ ասէ. Զի՞ խռովեալ է ոգի քո՝ եւ ո՛չ ուտես հաց։
5 Նրա մօտ եկաւ կինը՝ Յեզաբէլը, խօսեց նրա հետ եւ ասաց. «Ինչո՞ւ է հոգիդ խռովուած, եւ հաց չես ուտում»:
5 Անոր կինը Յեզաբէլ անոր քով գնաց ու ըսաւ. «Ինչո՞ւ համար սիրտդ այդպէս նեղացած է ու հաց չես ուտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
21:521:5 И вошла к нему жена его Иезавель и сказала ему: отчего встревожен дух твой, что ты и хлеба не ешь?
21:5 καὶ και and; even ἀνέστρεψαν αναστρεφω overturn; turn up / back οἱ ο the ἄγγελοι αγγελος messenger καὶ και and; even εἶπον επω say; speak τάδε οδε further; this λέγει λεγω tell; declare υἱὸς υιος son Αδερ αδερ I ἀπέσταλκα αποστελλω send off / away πρὸς προς to; toward σὲ σε.1 you λέγων λεγω tell; declare τὸ ο the ἀργύριόν αργυριον silver piece; money σου σου of you; your καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf σου σου of you; your καὶ και and; even τὰς ο the γυναῖκάς γυνη woman; wife σου σου of you; your καὶ και and; even τὰ ο the τέκνα τεκνον child σου σου of you; your δώσεις διδωμι give; deposit ἐμοί εμοι me
21:5 וַ wa וְ and תָּבֹ֥א ttāvˌō בוא come אֵלָ֖יו ʔēlˌāʸw אֶל to אִיזֶ֣בֶל ʔîzˈevel אִיזֶבֶל Jezebel אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman וַ wa וְ and תְּדַבֵּ֣ר ttᵊḏabbˈēr דבר speak אֵלָ֗יו ʔēlˈāʸw אֶל to מַה־ mah- מָה what זֶּה֙ zzˌeh זֶה this רוּחֲךָ֣ rûḥᵃḵˈā רוּחַ wind סָרָ֔ה sārˈā סַר sullen וְ wᵊ וְ and אֵינְךָ֖ ʔênᵊḵˌā אַיִן [NEG] אֹכֵ֥ל ʔōḵˌēl אכל eat לָֽחֶם׃ lˈāḥem לֶחֶם bread
21:5. ingressa est autem ad eum Hiezabel uxor sua dixitque ei quid est hoc unde anima tua contristata est et quare non comedis panemAnd Jezabel, his wife, went in to him, and said to him: What is the matter that thy soul is so grieved? and why eatest thou no bread?
5. But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread?
21:5. Then Jezebel, his wife, entered to him, and she said to him: “What is this matter, by which your soul has been saddened? And why do you not eat bread?”
21:5. But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread?
But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread:

21:5 И вошла к нему жена его Иезавель и сказала ему: отчего встревожен дух твой, что ты и хлеба не ешь?
21:5
καὶ και and; even
ἀνέστρεψαν αναστρεφω overturn; turn up / back
οἱ ο the
ἄγγελοι αγγελος messenger
καὶ και and; even
εἶπον επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
υἱὸς υιος son
Αδερ αδερ I
ἀπέσταλκα αποστελλω send off / away
πρὸς προς to; toward
σὲ σε.1 you
λέγων λεγω tell; declare
τὸ ο the
ἀργύριόν αργυριον silver piece; money
σου σου of you; your
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
σου σου of you; your
καὶ και and; even
τὰς ο the
γυναῖκάς γυνη woman; wife
σου σου of you; your
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
δώσεις διδωμι give; deposit
ἐμοί εμοι me
21:5
וַ wa וְ and
תָּבֹ֥א ttāvˌō בוא come
אֵלָ֖יו ʔēlˌāʸw אֶל to
אִיזֶ֣בֶל ʔîzˈevel אִיזֶבֶל Jezebel
אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman
וַ wa וְ and
תְּדַבֵּ֣ר ttᵊḏabbˈēr דבר speak
אֵלָ֗יו ʔēlˈāʸw אֶל to
מַה־ mah- מָה what
זֶּה֙ zzˌeh זֶה this
רוּחֲךָ֣ rûḥᵃḵˈā רוּחַ wind
סָרָ֔ה sārˈā סַר sullen
וְ wᵊ וְ and
אֵינְךָ֖ ʔênᵊḵˌā אַיִן [NEG]
אֹכֵ֥ל ʔōḵˌēl אכל eat
לָֽחֶם׃ lˈāḥem לֶחֶם bread
21:5. ingressa est autem ad eum Hiezabel uxor sua dixitque ei quid est hoc unde anima tua contristata est et quare non comedis panem
And Jezabel, his wife, went in to him, and said to him: What is the matter that thy soul is so grieved? and why eatest thou no bread?
21:5. Then Jezebel, his wife, entered to him, and she said to him: “What is this matter, by which your soul has been saddened? And why do you not eat bread?”
21:5. But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Naboth Murdered by Jezebel. B. C. 899.

5 But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread? 6 And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard. 7 And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. 8 So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth. 9 And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people: 10 And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die. 11 And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them. 12 They proclaimed a fast, and set Naboth on high among the people. 13 And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died. 14 Then they sent to Jezebel, saying, Naboth is stoned, and is dead. 15 And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead. 16 And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
Nothing but mischief is to be expected when Jezebel enters into the story--that cursed woman, 2 Kings ix. 34.
I. Under pretence of comforting her afflicted husband, she feeds his pride and passion, and blows the coals of his corruptions. It became her to take notice of his grief and to enquire into the cause of it, v. 5. Those have forgotten both the duty and affection of the conjugal relation that interest not themselves in each other's troubles. He told her what troubled him (v. 6), yet invidiously concealed Naboth's reason for his refusal, representing it as peevish, when it was conscientious--I will not give it thee, whereas he said, I may not. What! says Jezebel (v. 7), Dost thou govern Israel? Arise, and eat bread. She does well to persuade him to shake off his melancholy, and not to sink under his burden, to be easy and cheerful; whatever was his grief, grieving would not redress it, but pleasantness would alleviate it. Her plea is, Dost thou now govern Israel? This is capable of a good sense: "Does it become so great a prince as thou art to cast thyself down for so small a matter? Thou shamest thyself, and profanest thy crown; it is below thee to take notice of so inconsiderable a thing. Art thou fit to govern Israel, who hast no better a government of thy own passions? Or hast thou so rich a kingdom at command and canst not thou be without this one vineyard?" We should learn to quiet ourselves, under our crosses, with the thoughts of the mercies we enjoy, especially our hopes of the kingdom. But she meant it in a bad sense: "Dost thou govern Israel, and shall any subject thou hast deny thee any thing thou hast a mind to? Art thou a king? It is below thee to buy and pay, much more to beg and pray; use thy prerogative, and take by force what thou canst not compass by fair means; instead of resenting the affront thus, revenge it. If thou knowest not how to support the dignity of a king, let me alone to do it; give me but leave to make use of thy name, and I will soon give thee the vineyard of Naboth; right or wrong, it shall be thy own shortly, and cost thee nothing." Unhappy princes those are, and hurried apace towards their ruin, who have those about them that stir them up to acts of tyranny and teach them how to abuse their power.
II. In order to gratify him, she projects and compasses the death of Naboth. No less than his blood will serve to atone for the affront he has given to Ahab, which she thirsts after the more greedily because of his adherence to the law of the God of Israel.
1. Had she aimed only at his land, her false witnesses might have sworn him out of that by a forged deed (she could not have set up so weak a title but the elders of Jezreel would have adjudged it good); but the adulteress will hunt for the precious life, Prov. vi. 26. Revenge is sweet. Naboth must die, and die as a malefactor, to gratify it.
(1.) Never were more wicked orders given by any prince than those which Jezebel sent to the magistrates of Jezreel, v. 8-10. She borrows the privy-seal, but the king shall not know what she will do with it. It is probable this was not the first time he had lent it to her, but that with it she had signed warrants for the slaying of the prophets. She makes use of the king's name, knowing the thing would please him when it was done, yet fearing he might scruple at the manner of doing it; in short, she commands them, upon their allegiance, to put Naboth to death, without giving them any reason for so doing. Had she sent witnesses to inform against him, the judges (who must go secundum allegata et probata--according to allegations and proofs) might have been imposed upon, and their sentence might have been rather their unhappiness than their crime; but to oblige them to find the witnesses, sons of Belial, to suborn them themselves, and then to give judgment upon a testimony which they knew to be false, was such an impudent defiance to every thing that is just and sacred as we hope cannot be paralleled in any story. She must have looked upon the elders of Jezreel as men perfectly lost to every thing that is honest and honourable when she expected these orders should be obeyed. But she will put them in a way how to do it, having as much of the serpent's subtlety as she had of his poison. [1.] It must be done under colour of religion: "Proclaim a fast; signify to your city that you are apprehensive of some dreadful judgment coming upon you, which you must endeavour to avert, not only by prayer, but by finding out and by putting away the accursed thing; pretend to be afraid that there is some great offender among you undiscovered, for whose sake God is angry with your city; charge the people, if they know of any such, on that solemn occasion to inform against him, as they regard the welfare of the city; and at last let Naboth be fastened upon as the suspected person, probably because he does not join with his neighbours in their worship. This may serve for a pretence to set him on high among the people, to call him to the bar. Let proclamation be made that, if any one can inform the court against the prisoner, and prove him to be the Achan, they shall be heard; and then let the witnesses appear to give evidence against him." Note, There is no wickedness so vile, so horrid, but religion has sometimes been made a cloak and cover for it. We must not think at all the worse of fasting and praying for their having been sometimes thus abused, but much the worse of those wicked designs that have at any time been carried on under the shelter of them. [2.] It must be done under colour of justice too, and with the formalities of a legal process. Had she sent to them to hire some of their banditti, some desperate ruffians, to assassinate him, to stab him as he went along the streets in the night, the deed would have been bad enough; but to destroy him by a course of law, to use that power for the murdering of the innocent which ought to be their protection, was such a violent perversion of justice and judgment as was truly monstrous, yet such as we are directed not to marvel at, Eccl. v. 8. The crime they must lay to his charge was blaspheming God and the king-- a complicated blasphemy. Surely she could not think to put a blasphemous sense upon the answer he had given to Ahab, as if denying him his vineyard were blaspheming the king, and giving the divine law for the reason were blaspheming God. No, she pretends not any ground at all for the charge: though there was no colour of truth in it, the witnesses must swear it, and Naboth must not be permitted to speak for himself, or cross-examine the witnesses, but immediately, under pretence of a universal detestation of the crime, they must carry him out and stone him. His blaspheming God would be the forfeiture of his life, but not of his estate, and therefore he is also charged with treason, in blaspheming the king, for which his estate was to be confiscated, that so Ahab might have his vineyard.
(2.) Never were wicked orders more wickedly obeyed than these were by the magistrates of Jezreel. They did not so much as dispute the command nor make any objections against it, though so palpably unjust, but punctually observed all the particulars of it, either because they feared Jezebel's cruelty or because they hated Naboth's piety, or both: They did as it was written in the letters (v. 11, 12), neither made any difficulty of it, nor met with any difficulty in it, but cleverly carried on the villany. They stoned Naboth to death (v. 13), and, as it should seem, his sons with him, or after him; for, when God came to make inquisition for blood, we find this article in the account (2 Kings ix. 26), I have seen the blood of Naboth and the blood of his sons. Perhaps they were secretly murdered, that they might not claim their father's estate nor complain of the wrong done him.
2. Let us take occasion from this sad story, (1.) To stand amazed at the wickedness of the wicked, and the power of Satan in the children of disobedience. What a holy indignation may we be filled with to see wickedness in the place of judgment! Eccl. iii. 16. (2.) To lament the hard case of oppressed innocency, and to mingle our tears with the tears of the oppressed that have no comforter, while on the side of the oppressors there is power, Eccl. iv. 1. (3.) To commit the keeping of our lives and comforts to God, for innocency itself will not always be our security. (4.) To rejoice in the belief of a judgment to come, in which such wrong judgments as these will be called over. Now we see that there are just men to whom it happens according to the work of the wicked (Eccl. viii. 14), but all will be set to rights in the great day.
III. Naboth being taken off, Ahab takes possession of his vineyard. 1. The elders of Jezreel sent notice to Jezebel very unconcernedly, sent it to her as a piece of agreeable news, Naboth is stoned and is dead, v. 14. Here let us observe that, as obsequious as the elders of Jezreel were to Jezebel's orders which she sent from Samaria for the murder of Naboth, so obsequious were the elders of Samaria afterwards to Jehu's orders which he sent from Jezreel for the murder of Ahab's seventy sons, only that was not done by course of law, 2 Kings x. 6, 7. Those tyrants that by their wicked orders debauch the consciences of their inferior magistrates may perhaps find at last the wheel return upon them, and that those who will not stick to do one cruel thing for them will be as ready to do another cruel thing against them. 2. Jezebel, jocund enough that her plot succeeded so well, brings notice to Ahab that Naboth is not alive, but dead; therefore, says she, Arise, take possession of his vineyard, v. 15. He might have taken possession by one of his officers, but so pleased is he with this accession to his estate that he will make a journey to Jezreel himself to enter upon it; and it should seem he went in state too, as if he had obtained some mighty victory, for Jehu remembers long after that he and Bidkar attended him at this time, 2 Kings ix. 25. If Naboth's sons were all put to death, Ahab thought himself entitled to the estate, ob defectum sanguinis--in default of heirs (as our law expresses it); if not, yet, Naboth dying as a criminal, he claimed it ob delictum criminis--as forfeited by his crime. Or, if neither would make him a good title, the absolute power of Jezebel would give it to him, and who would dare to oppose her will? Might often prevails against right, and wonderful is the divine patience that suffers it to do so. God is certainly of purer eyes than to behold iniquity, and yet for a time keeps silence when the wicked devours the man that is more righteous than he, Hab. i. 13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: Jezebel: Kg1 21:25, Kg1 16:31, Kg1 18:4, Kg1 19:2; Gen 3:6
Why is thy spirit: Sa2 13:4; Neh 2:2; Est 4:5
John Gill
But Jezebel his wife came unto him, and said, why is thy spirit so sad, that thou eatest no bread? She perceived he was low spirited, and supposed he had met with something that had ruffled him, and made him so uneasy that he could not eat his food; and she desired to know what it was, that she might relieve him if possible.
21:621:6: Եւ ասէ ցնա. Զի խօսեցայ ընդ Նաբաւթայ Յեզրայելացւոյ՝ եւ ասեմ. Տո՛ւր ինձ զայգին քո ընդ արծաթոյ, եւ եթէ կամիս՝ տա՛ց քեզ ա՛յլ այգի փոխանակ նորա. եւ ասէ. Ո՛չ տաց քեզ զժառանգութիւն հարց իմոց։
6 Աքաաբն ասաց. «Յեզրայէլացի Նաբոթին ասացի. “Ինձ տուր քո այգին արծաթի դիմաց եւ եթէ չուզենաս, դրա փոխարէն քեզ ուրիշ այգի կը տամ”, իսկ նա ասաց, թէ՝ “Իմ հայրերի ժառանգութիւնը քեզ չեմ տայ”»:
6 Անիկա ըսաւ անոր. «Վասն զի Յեզրայելացի Նաբովթին հետ խօսեցայ ու անոր ըսի. ‘Քու այգիդ ինծի ստակով տուր կամ եթէ կ’ուզես, անոր տեղ քեզի ուրիշ այգի մը տամ’. բայց անիկա ‘Իմ այգիս քեզի չեմ տար’, ըսաւ»։
Եւ ասէ ցնա. Զի խօսեցայ ընդ Նաբովթայ Յեզրայելացւոյ եւ ասեմ. Տուր ինձ զայգին քո ընդ արծաթոյ, եւ եթէ կամիս` տաց քեզ այլ այգի փոխանակ նորա. եւ ասէ. Ոչ տաց քեզ [489]զժառանգութիւն հարց իմոց:

21:6: Եւ ասէ ցնա. Զի խօսեցայ ընդ Նաբաւթայ Յեզրայելացւոյ՝ եւ ասեմ. Տո՛ւր ինձ զայգին քո ընդ արծաթոյ, եւ եթէ կամիս՝ տա՛ց քեզ ա՛յլ այգի փոխանակ նորա. եւ ասէ. Ո՛չ տաց քեզ զժառանգութիւն հարց իմոց։
6 Աքաաբն ասաց. «Յեզրայէլացի Նաբոթին ասացի. “Ինձ տուր քո այգին արծաթի դիմաց եւ եթէ չուզենաս, դրա փոխարէն քեզ ուրիշ այգի կը տամ”, իսկ նա ասաց, թէ՝ “Իմ հայրերի ժառանգութիւնը քեզ չեմ տայ”»:
6 Անիկա ըսաւ անոր. «Վասն զի Յեզրայելացի Նաբովթին հետ խօսեցայ ու անոր ըսի. ‘Քու այգիդ ինծի ստակով տուր կամ եթէ կ’ուզես, անոր տեղ քեզի ուրիշ այգի մը տամ’. բայց անիկա ‘Իմ այգիս քեզի չեմ տար’, ըսաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:621:6 Он сказал ей: когда я стал говорить Навуфею Изреелитянину и сказал ему: >, тогда он сказал: >.
21:6 ὅτι οτι since; that ταύτην ουτος this; he τὴν ο the ὥραν ωρα hour αὔριον αυριον tomorrow; next day ἀποστελῶ αποστελλω send off / away τοὺς ο the παῖδάς παις child; boy μου μου of me; mine πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἐρευνήσουσιν ερευναω explore; check τὸν ο the οἶκόν οικος home; household σου σου of you; your καὶ και and; even τοὺς ο the οἴκους οικος home; household τῶν ο the παίδων παις child; boy σου σου of you; your καὶ και and; even ἔσται ειμι be τὰ ο the ἐπιθυμήματα επιθυμημα eye; sight αὐτῶν αυτος he; him ἐφ᾿ επι in; on ἃ ος who; what ἂν αν perhaps; ever ἐπιβάλωσι επιβαλλω impose; cast on τὰς ο the χεῖρας χειρ hand αὐτῶν αυτος he; him καὶ και and; even λήμψονται λαμβανω take; get
21:6 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֵלֶ֗יהָ ʔēlˈeʸhā אֶל to כִּֽי־ kˈî- כִּי that אֲ֠דַבֵּר ʔᵃḏabbˌēr דבר speak אֶל־ ʔel- אֶל to נָבֹ֨ות nāvˌôṯ נָבֹות Naboth הַ ha הַ the יִּזְרְעֵאלִ֜י yyizrᵊʕēlˈî יִזְרְעֵאלִי Jezreelite וָ wā וְ and אֹ֣מַר ʔˈōmar אמר say לֹ֗ו lˈô לְ to תְּנָה־ tᵊnā- נתן give לִּ֤י llˈî לְ to אֶֽת־ ʔˈeṯ- אֵת [object marker] כַּרְמְךָ֙ karmᵊḵˌā כֶּרֶם vineyard בְּ bᵊ בְּ in כֶ֔סֶף ḵˈesef כֶּסֶף silver אֹ֚ו ˈʔô אֹו or אִם־ ʔim- אִם if חָפֵ֣ץ ḥāfˈēṣ חָפֵץ delighting אַתָּ֔ה ʔattˈā אַתָּה you אֶתְּנָה־ ʔettᵊnā- נתן give לְךָ֥ lᵊḵˌā לְ to כֶ֖רֶם ḵˌerem כֶּרֶם vineyard תַּחְתָּ֑יו taḥtˈāʸw תַּחַת under part וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לֹֽא־ lˈō- לֹא not אֶתֵּ֥ן ʔettˌēn נתן give לְךָ֖ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] כַּרְמִֽי׃ karmˈî כֶּרֶם vineyard
21:6. qui respondit ei locutus sum Naboth Hiezrahelitae et dixi ei da mihi vineam tuam accepta pecunia aut si tibi placet dabo tibi vineam pro ea et ille ait non do tibi vineam meamAnd he answered her: I spoke to Naboth, the Jezrahelite, and said to him: Give me thy vineyard, and take money for it: or if it please thee, I will give thee a better vineyard for it. And he said: I will not give thee my vineyard.
6. And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee vineyard for it: and he answered, I will not give thee my vineyard.
21:6. And he responded to her: “I spoke to Naboth, the Jezreelite, and I said to him: ‘Give your vineyard to me, and accept money. Or if it pleases you, I will give to you a better vineyard, in place of it.’ And he said, ‘I will not give my vineyard to you.’ ”
21:6. And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee [another] vineyard for it: and he answered, I will not give thee my vineyard.
And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee [another] vineyard for it: and he answered, I will not give thee my vineyard:

21:6 Он сказал ей: когда я стал говорить Навуфею Изреелитянину и сказал ему: <<отдай мне виноградник твой за серебро, или, если хочешь, я дам тебе {другой} виноградник вместо него>>, тогда он сказал: <<не отдам тебе виноградника моего, [наследства отцов моих]>>.
21:6
ὅτι οτι since; that
ταύτην ουτος this; he
τὴν ο the
ὥραν ωρα hour
αὔριον αυριον tomorrow; next day
ἀποστελῶ αποστελλω send off / away
τοὺς ο the
παῖδάς παις child; boy
μου μου of me; mine
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
ἐρευνήσουσιν ερευναω explore; check
τὸν ο the
οἶκόν οικος home; household
σου σου of you; your
καὶ και and; even
τοὺς ο the
οἴκους οικος home; household
τῶν ο the
παίδων παις child; boy
σου σου of you; your
καὶ και and; even
ἔσται ειμι be
τὰ ο the
ἐπιθυμήματα επιθυμημα eye; sight
αὐτῶν αυτος he; him
ἐφ᾿ επι in; on
ος who; what
ἂν αν perhaps; ever
ἐπιβάλωσι επιβαλλω impose; cast on
τὰς ο the
χεῖρας χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
λήμψονται λαμβανω take; get
21:6
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֵלֶ֗יהָ ʔēlˈeʸhā אֶל to
כִּֽי־ kˈî- כִּי that
אֲ֠דַבֵּר ʔᵃḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
נָבֹ֨ות nāvˌôṯ נָבֹות Naboth
הַ ha הַ the
יִּזְרְעֵאלִ֜י yyizrᵊʕēlˈî יִזְרְעֵאלִי Jezreelite
וָ וְ and
אֹ֣מַר ʔˈōmar אמר say
לֹ֗ו lˈô לְ to
תְּנָה־ tᵊnā- נתן give
לִּ֤י llˈî לְ to
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כַּרְמְךָ֙ karmᵊḵˌā כֶּרֶם vineyard
בְּ bᵊ בְּ in
כֶ֔סֶף ḵˈesef כֶּסֶף silver
אֹ֚ו ˈʔô אֹו or
אִם־ ʔim- אִם if
חָפֵ֣ץ ḥāfˈēṣ חָפֵץ delighting
אַתָּ֔ה ʔattˈā אַתָּה you
אֶתְּנָה־ ʔettᵊnā- נתן give
לְךָ֥ lᵊḵˌā לְ to
כֶ֖רֶם ḵˌerem כֶּרֶם vineyard
תַּחְתָּ֑יו taḥtˈāʸw תַּחַת under part
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לֹֽא־ lˈō- לֹא not
אֶתֵּ֥ן ʔettˌēn נתן give
לְךָ֖ lᵊḵˌā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כַּרְמִֽי׃ karmˈî כֶּרֶם vineyard
21:6. qui respondit ei locutus sum Naboth Hiezrahelitae et dixi ei da mihi vineam tuam accepta pecunia aut si tibi placet dabo tibi vineam pro ea et ille ait non do tibi vineam meam
And he answered her: I spoke to Naboth, the Jezrahelite, and said to him: Give me thy vineyard, and take money for it: or if it please thee, I will give thee a better vineyard for it. And he said: I will not give thee my vineyard.
21:6. And he responded to her: “I spoke to Naboth, the Jezreelite, and I said to him: ‘Give your vineyard to me, and accept money. Or if it pleases you, I will give to you a better vineyard, in place of it.’ And he said, ‘I will not give my vineyard to you.’ ”
21:6. And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee [another] vineyard for it: and he answered, I will not give thee my vineyard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: Because: Kg1 21:2; Est 5:9-14, Est 6:12; Pro 14:30; Ti1 6:9, Ti1 6:10; Jam 4:2-7
I will not give: Kg1 21:3, Kg1 21:4
John Gill
And he said, because I spake unto Naboth the Jezreelite, and said unto him, give me thy vineyard for money,.... Sell it him at his own price:
or else, if it please thee; if he liked it better:
I will give thee another vineyard for it; as good, or better; and he answered, I will not give thee my vineyard; he represents this answer as surly and ill natured, and as the effect of obstinacy, concealing the reason Naboth alleged for his denial.
21:721:7: Եւ ասէ ցնա Յեզաբէլ կին իւր. Արդ ա՞յդպէս առնիցես զթագաւորութիւնդ ՚ի վերայ Իսրայէլի. արի՛ կե՛ր հաց՝ եւ սթափեա՛ց. եւ ե՛ս տաց քեզ զայգին Նաբաւթայ Յեզրայելացւոյ[3720]։ [3720] Ոմանք. Այդպէս առնես զթագաւորութիւնդ։
7 Նրա կին Յեզաբէլն ասաց. «Դու այդպէ՞ս ես թագաւորութիւն անում Իսրայէլի վրայ: Վե՛ր կաց, հա՛ց կեր ու սթափուի՛ր, եւ ես քեզ կը յանձնեմ յեզրայէլացի Նաբոթի այգին:
7 Այն ատեն անոր կինը Յեզաբէլ անոր ըսաւ. «Դուն հիմա Իսրայէլի վրայ այդպէ՞ս թագաւորութիւն պիտի ընես. ելի՛ր, հաց կեր ու սիրտդ թող զուարճանայ. Յեզրայելացի Նաբովթին այգին ես քեզի պիտի տամ»։
Եւ ասէ ցնա Յեզաբէլ կին իւր. Արդ ա՞յդպէս առնիցես զթագաւորութիւնդ ի վերայ Իսրայելի. արի` կեր հաց եւ սթափեաց. եւ ես տաց քեզ զայգին Նաբովթայ Յեզրայելացւոյ:

21:7: Եւ ասէ ցնա Յեզաբէլ կին իւր. Արդ ա՞յդպէս առնիցես զթագաւորութիւնդ ՚ի վերայ Իսրայէլի. արի՛ կե՛ր հաց՝ եւ սթափեա՛ց. եւ ե՛ս տաց քեզ զայգին Նաբաւթայ Յեզրայելացւոյ[3720]։
[3720] Ոմանք. Այդպէս առնես զթագաւորութիւնդ։
7 Նրա կին Յեզաբէլն ասաց. «Դու այդպէ՞ս ես թագաւորութիւն անում Իսրայէլի վրայ: Վե՛ր կաց, հա՛ց կեր ու սթափուի՛ր, եւ ես քեզ կը յանձնեմ յեզրայէլացի Նաբոթի այգին:
7 Այն ատեն անոր կինը Յեզաբէլ անոր ըսաւ. «Դուն հիմա Իսրայէլի վրայ այդպէ՞ս թագաւորութիւն պիտի ընես. ելի՛ր, հաց կեր ու սիրտդ թող զուարճանայ. Յեզրայելացի Նաբովթին այգին ես քեզի պիտի տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:721:7 И сказала ему Иезавель, жена его: что за царство было бы в Израиле, если бы ты так поступал? встань, ешь хлеб и будь спокоен; я доставлю тебе виноградник Навуфея Изреелитянина.
21:7 καὶ και and; even ἐκάλεσεν καλεω call; invite ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel πάντας πας all; every τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older καὶ και and; even εἶπεν επω say; speak γνῶτε γινωσκω know δὴ δη in fact καὶ και and; even ἴδετε οραω view; see ὅτι οτι since; that κακίαν κακια badness; vice οὗτος ουτος this; he ζητεῖ ζητεω seek; desire ὅτι οτι since; that ἀπέσταλκεν αποστελλω send off / away πρός προς to; toward με με me περὶ περι about; around τῶν ο the γυναικῶν γυνη woman; wife μου μου of me; mine καὶ και and; even περὶ περι about; around τῶν ο the υἱῶν υιος son μου μου of me; mine καὶ και and; even περὶ περι about; around τῶν ο the θυγατέρων θυγατηρ daughter μου μου of me; mine τὸ ο the ἀργύριόν αργυριον silver piece; money μου μου of me; mine καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf μου μου of me; mine οὐκ ου not ἀπεκώλυσα αποκωλυω from; away αὐτοῦ αυτος he; him
21:7 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to אִיזֶ֣בֶל ʔîzˈevel אִיזֶבֶל Jezebel אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman אַתָּ֕ה ʔattˈā אַתָּה you עַתָּ֛ה ʕattˈā עַתָּה now תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make מְלוּכָ֖ה mᵊlûḵˌā מְלוּכָה kingship עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel ק֤וּם qˈûm קום arise אֱכָל־ ʔᵉḵol- אכל eat לֶ֨חֶם֙ lˈeḥem לֶחֶם bread וְ wᵊ וְ and יִטַ֣ב yiṭˈav יטב be good לִבֶּ֔ךָ libbˈeḵā לֵב heart אֲנִי֙ ʔᵃnˌî אֲנִי i אֶתֵּ֣ן ʔettˈēn נתן give לְךָ֔ lᵊḵˈā לְ to אֶת־ ʔeṯ- אֵת [object marker] כֶּ֖רֶם kˌerem כֶּרֶם vineyard נָבֹ֥ות nāvˌôṯ נָבֹות Naboth הַ ha הַ the יִּזְרְעֵאלִֽי׃ yyizrᵊʕēlˈî יִזְרְעֵאלִי Jezreelite
21:7. dixit ergo ad eum Hiezabel uxor eius grandis auctoritatis es et bene regis regnum Israhel surge et comede panem et aequo esto animo ego dabo tibi vineam Naboth HiezrahelitaeThen Jezabel, his wife, said to him. Thou art of great authority indeed, and governest well the kingdom of Israel. Arise, and eat bread, and be of good cheer; I will give thee the vineyard of Naboth, the Jezrahelite.
7. And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
21:7. Then Jezebel, his wife, said to him: “You are of great authority, and you rule well in the kingdom of Israel. Rise up and eat bread, and be even-tempered. I will give the vineyard of Naboth, the Jezreelite, to you.”
21:7. And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite:

21:7 И сказала ему Иезавель, жена его: что за царство было бы в Израиле, если бы ты так поступал? встань, ешь хлеб и будь спокоен; я доставлю тебе виноградник Навуфея Изреелитянина.
21:7
καὶ και and; even
ἐκάλεσεν καλεω call; invite
ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
πάντας πας all; every
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
καὶ και and; even
εἶπεν επω say; speak
γνῶτε γινωσκω know
δὴ δη in fact
καὶ και and; even
ἴδετε οραω view; see
ὅτι οτι since; that
κακίαν κακια badness; vice
οὗτος ουτος this; he
ζητεῖ ζητεω seek; desire
ὅτι οτι since; that
ἀπέσταλκεν αποστελλω send off / away
πρός προς to; toward
με με me
περὶ περι about; around
τῶν ο the
γυναικῶν γυνη woman; wife
μου μου of me; mine
καὶ και and; even
περὶ περι about; around
τῶν ο the
υἱῶν υιος son
μου μου of me; mine
καὶ και and; even
περὶ περι about; around
τῶν ο the
θυγατέρων θυγατηρ daughter
μου μου of me; mine
τὸ ο the
ἀργύριόν αργυριον silver piece; money
μου μου of me; mine
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
μου μου of me; mine
οὐκ ου not
ἀπεκώλυσα αποκωλυω from; away
αὐτοῦ αυτος he; him
21:7
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
אִיזֶ֣בֶל ʔîzˈevel אִיזֶבֶל Jezebel
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
אַתָּ֕ה ʔattˈā אַתָּה you
עַתָּ֛ה ʕattˈā עַתָּה now
תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make
מְלוּכָ֖ה mᵊlûḵˌā מְלוּכָה kingship
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
ק֤וּם qˈûm קום arise
אֱכָל־ ʔᵉḵol- אכל eat
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
יִטַ֣ב yiṭˈav יטב be good
לִבֶּ֔ךָ libbˈeḵā לֵב heart
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֶתֵּ֣ן ʔettˈēn נתן give
לְךָ֔ lᵊḵˈā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כֶּ֖רֶם kˌerem כֶּרֶם vineyard
נָבֹ֥ות nāvˌôṯ נָבֹות Naboth
הַ ha הַ the
יִּזְרְעֵאלִֽי׃ yyizrᵊʕēlˈî יִזְרְעֵאלִי Jezreelite
21:7. dixit ergo ad eum Hiezabel uxor eius grandis auctoritatis es et bene regis regnum Israhel surge et comede panem et aequo esto animo ego dabo tibi vineam Naboth Hiezrahelitae
Then Jezabel, his wife, said to him. Thou art of great authority indeed, and governest well the kingdom of Israel. Arise, and eat bread, and be of good cheer; I will give thee the vineyard of Naboth, the Jezrahelite.
21:7. Then Jezebel, his wife, said to him: “You are of great authority, and you rule well in the kingdom of Israel. Rise up and eat bread, and be even-tempered. I will give the vineyard of Naboth, the Jezreelite, to you.”
21:7. And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
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
7-10: Упрекнув Ахава за слабость в пользовании царской властью (ст. 7), Иезавель берет эту власть в свои руки, действуя именем Ахава. Действия эти обнаруживают величайшую хитрость Иезавели и ее умение достигать темных целей благовидными средствами. Ввиду того, что (как говорит И. Флавий, Древн. VIII, 13, 8) Навуфей был, вероятно, знатного рода, Иезавель считает необходимым формальное над ним судопроизводство, обставленное с внешней стороны вполне законно. Она пишет (8: ст.) письма к старейшинам и знатным согражданам Навуфея в Изреель (двор царский тогда, очевидно, был в Самарии), скрепляя эти письма царской печатью Ахава (вероятно, царский перстень с вырезанным на нем именем царя. ср. Еф VIII:10; Дан VI:18); судить Навуфея, таким образом, имели его же сограждане, местный городской суд Изрееля (ср. Втор. XVI:18), а суд царский, - чтобы устранить подозрения двора в пристрастии. Последней цели, т. е. устранению всякого подозрения двора в пристрастии, служило распоряжение Иезавели (ст. 9), чтобы в предстоящем собрании суда Навуфей был посажен на первое место в народе, чтобы затем народное негодование на Навуфея обнаружилось тем с большей силой, когда мнимое преступление его будет раскрыто. Желая придать мнимому преступлению Навуфея противообщественный характер, угрожающий благосостоянию всего народа, Иезавель приказывает (ст. 9) назначить в Изрееле общественный пост, - как при тяжких всенародных бедствиях (Иоил I:12, 14), после бедственных поражений (Суд. XX:26; 1: Цар. XXXI:13), после тяжких грехов, при покаянии (1: Цар. VII:6; Иоил II:12), для отвращения грядущего бедствия (2: Пар. XX:3-5); пост в данном случае мог выставляться лицемерною Иезавелью и как средство испросить помощь у Бога на дело суда (ср. Втор. IX:9, 18; Дан IX:3) и как очистительное средство, как символ искупления по поводу предрешенного относительно Навуфея смертного приговора суда. Xитрость Иезавели простирается до того, что она требует (ст. 10) соблюдения необходимо требуемой законом в уголовных преступлениях (Втор. XVII:5; XIX, 15) формальности присутствия 2-х или 3-х свидетелей преступления (по И. Флав., Иезавель требует 3-х свидетелей, а не 2-х, как в библейском тексте). Самое обвинение, которое должно было быть предъявлено Навуфею, могло и должно было, по закону, вести за собой неизбежно смертную казнь его, именно: хула на Бога (Лев. XXIV:14-15) и хула на царя (Исх. XXII:27-28). LXX слав. (ст. 10): εύλόγησε Θεόν καί βασιλέα; слав.: благослови Бога и царя: это противоположное значение - благословлять и хулить - имеет евр. глагол барах и в Иов I:5; II:5. По словам блаж. Феодорита (вопр. 61), "мерзкая Иезавель сложила клевету... вошли клеветники и подали на него жалобу, как на хульника. Писатель же благовейно употребил слово: благослови вместо похулил".
Adam Clarke: Commentary on the Bible - 1831
21:7: Dost thou now govern the kingdom of Israel? - Naboth, not Ahab, is king. If he have authority to refuse, and thou have no power to take, he is the greater man of the two. This is the vital language of despotism and tyranny.
3 Kings (1 Kings) 21:8
Albert Barnes: Notes on the Bible - 1834
21:7: The meaning is, "Art thou king, and yet sufferest thyself to be thwarted in this way by a mere subject? I, the queen, the weak woman, will give thee the vineyard, if thou, the king, the strong man, wilt do nothing."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: Dost thou now: Sa1 8:4; Sa2 13:4; Pro 30:31; Ecc 4:1, Ecc 8:4; Dan 5:19-21
I will give thee: Kg1 21:15, Kg1 21:16; Mic 2:1, Mic 2:2, Mic 7:3
Geneva 1599
And Jezebel his wife said unto him, (c) Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.
(c) As though she said, "You do not know what it means to reign. Command and do not beg".
John Gill
And Jezebel his wife said unto him, dost thou now govern the kingdom of Israel?.... Art thou not king of Israel? canst thou not do as thou pleasest? hast thou not power to oblige a subject to obey thy commands, and especially in such a trifling matter as parting with a vineyard, and that upon the most reasonable terms? thou hast too much demeaned thyself as a king; thou oughtest to have exerted thy kingly power and authority, and demanded it from him; the Targum is,
"thou now shalt prosper in thy kingdom over Israel;''
thy reign now is prosperous, and like to continue so, having obtained two such victories over thine enemies, and therefore should not be dejected with such a trifling thing as this:
arise, and eat bread, and let thine heart be merry: the kingdom being in such a flourishing state; and let not this affair give thee any trouble or uneasiness; I will take care of that, leave it with me:
I will give thee the vineyard of Naboth the Jezreelite: without paying any money, or giving another vineyard in exchange for it.
John Wesley
Dost thou govern - Art thou fit to be king, that hast not courage to use thy power.
Robert Jamieson, A. R. Fausset and David Brown
JEZEBEL CAUSES NABOTH TO BE STONED. (3Kings 21:5-16)
Dost thou now govern the kingdom of Israel?--This is not so much a question as an exclamation--a sarcastic taunt; "A pretty king thou art! Canst not thou use thy power and take what thy heart is set upon?"
arise, and eat bread, and let thine heart be merry: I will give thee the vineyard--After upbraiding Ahab for his pusillanimity and bidding him act as a king, Jezebel tells him to trouble himself no more about such a trifle; she would guarantee the possession of the vineyard.
21:821:8: Եւ գրեաց հրովարտակ յանուն Աքաաբու, եւ կնքեաց մատանեաւ նորա. եւ առաքեաց զհրովարտակն առ ծերս եւ առ ազատս քաղաքին նորա, որ բնակեալ էին ընդ Նաբովթայ։
8 Նա հրովարտակ գրեց Աքաաբի անունով, կնքեց նրա մատանիով եւ հրովարտակն ուղարկեց ծերերին ու նրա քաղաքի ազատներին, որոնք Նաբոթի հետ էին ապրում:
8 Անիկա Աքաաբին անունովը նամակներ գրեց ու զանոնք անոր կնիքովը կնքեց եւ այն նամակները Նաբովթին քաղաքակից ծերերուն ու ազնուականներուն ղրկեց։
Եւ գրեաց հրովարտակ յանուն Աքաաբու, եւ կնքեաց մատանեաւ նորա. եւ առաքեաց զհրովարտակն առ ծերս եւ առ ազատս քաղաքին նորա, որ բնակեալ էին ընդ Նաբովթայ:

21:8: Եւ գրեաց հրովարտակ յանուն Աքաաբու, եւ կնքեաց մատանեաւ նորա. եւ առաքեաց զհրովարտակն առ ծերս եւ առ ազատս քաղաքին նորա, որ բնակեալ էին ընդ Նաբովթայ։
8 Նա հրովարտակ գրեց Աքաաբի անունով, կնքեց նրա մատանիով եւ հրովարտակն ուղարկեց ծերերին ու նրա քաղաքի ազատներին, որոնք Նաբոթի հետ էին ապրում:
8 Անիկա Աքաաբին անունովը նամակներ գրեց ու զանոնք անոր կնիքովը կնքեց եւ այն նամակները Նաբովթին քաղաքակից ծերերուն ու ազնուականներուն ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
21:821:8 И написала она от имени Ахава письма, и запечатала их его печатью, и послала эти письма к старейшинам и знатным в его городе, живущим с Навуфеем.
21:8 καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older καὶ και and; even πᾶς πας all; every ὁ ο the λαός λαος populace; population μὴ μη not ἀκούσῃς ακουω hear καὶ και and; even μὴ μη not θελήσῃς θελω determine; will
21:8 וַ wa וְ and תִּכְתֹּ֤ב ttiḵtˈōv כתב write סְפָרִים֙ sᵊfārîm סֵפֶר letter בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab וַ wa וְ and תַּחְתֹּ֖ם ttaḥtˌōm חתם seal בְּ bᵊ בְּ in חֹתָמֹ֑ו ḥōṯāmˈô חֹותָם seal וַ wa וְ and תִּשְׁלַ֣ח ttišlˈaḥ שׁלח send סְפָרִ֗יםהספרים *sᵊfārˈîm סֵפֶר letter אֶל־ ʔel- אֶל to הַ ha הַ the זְקֵנִ֤ים zᵊqēnˈîm זָקֵן old וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַֽ hˈa הַ the חֹרִים֙ ḥōrîm חֹר noble one אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in עִירֹ֔ו ʕîrˈô עִיר town הַ ha הַ the יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit אֶת־ ʔeṯ- אֵת together with נָבֹֽות׃ nāvˈôṯ נָבֹות Naboth
21:8. scripsit itaque litteras ex nomine Ahab et signavit eas anulo eius et misit ad maiores natu et ad optimates qui erant in civitate eius et habitabant cum NabothSo she wrote letters in Achab's name, and sealed them with his ring, and sent them to the ancients, and the chief men that were in his city, and that dwelt with Naboth.
8. So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, that dwelt with Naboth.
21:8. And so, she wrote letters in the name of Ahab, and she sealed these with his ring. And she sent to those greater by birth, and to the nobles who were in his city and living with Naboth.
21:8. So she wrote letters in Ahab’s name, and sealed [them] with his seal, and sent the letters unto the elders and to the nobles that [were] in his city, dwelling with Naboth.
So she wrote letters in Ahab' s name, and sealed [them] with his seal, and sent the letters unto the elders and to the nobles that [were] in his city, dwelling with Naboth:

21:8 И написала она от имени Ахава письма, и запечатала их его печатью, и послала эти письма к старейшинам и знатным в его городе, живущим с Навуфеем.
21:8
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
καὶ και and; even
πᾶς πας all; every
ο the
λαός λαος populace; population
μὴ μη not
ἀκούσῃς ακουω hear
καὶ και and; even
μὴ μη not
θελήσῃς θελω determine; will
21:8
וַ wa וְ and
תִּכְתֹּ֤ב ttiḵtˈōv כתב write
סְפָרִים֙ sᵊfārîm סֵפֶר letter
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
וַ wa וְ and
תַּחְתֹּ֖ם ttaḥtˌōm חתם seal
בְּ bᵊ בְּ in
חֹתָמֹ֑ו ḥōṯāmˈô חֹותָם seal
וַ wa וְ and
תִּשְׁלַ֣ח ttišlˈaḥ שׁלח send
סְפָרִ֗יםהספרים
*sᵊfārˈîm סֵפֶר letter
אֶל־ ʔel- אֶל to
הַ ha הַ the
זְקֵנִ֤ים zᵊqēnˈîm זָקֵן old
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
חֹרִים֙ ḥōrîm חֹר noble one
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
עִירֹ֔ו ʕîrˈô עִיר town
הַ ha הַ the
יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit
אֶת־ ʔeṯ- אֵת together with
נָבֹֽות׃ nāvˈôṯ נָבֹות Naboth
21:8. scripsit itaque litteras ex nomine Ahab et signavit eas anulo eius et misit ad maiores natu et ad optimates qui erant in civitate eius et habitabant cum Naboth
So she wrote letters in Achab's name, and sealed them with his ring, and sent them to the ancients, and the chief men that were in his city, and that dwelt with Naboth.
21:8. And so, she wrote letters in the name of Ahab, and she sealed these with his ring. And she sent to those greater by birth, and to the nobles who were in his city and living with Naboth.
21:8. So she wrote letters in Ahab’s name, and sealed [them] with his seal, and sent the letters unto the elders and to the nobles that [were] in his city, dwelling with Naboth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:8: She wrote letters in Ahab's name - She counterfeited his authority by his own consent; and he lent his signet to stamp that authority.
3 Kings (1 Kings) 21:9
Albert Barnes: Notes on the Bible - 1834
21:8: Seal - The seal is a very ancient invention. Judah's signet and Pharaoh's signet-ring are mentioned in Genesis Gen 38:18; Gen 41:42. Signets of Egyptian kings have been found which are referred to about 2000 B. C. Sennacherib's signet, and an impression of Sargon's, are still extant. There can be no doubt that in the East, from a very remote antiquity, kings had seals and appended them to all documents which they set forth under their authority. (Compare also Est 3:12; Est 8:8; Dan 6:17). The Hebrew mode of sealing seems to have been by attaching a lump of clay to the document, and impressing the seal thereupon Job 38:14.
His city - i. e., Jezreel Kg1 21:1. The mode in which it is spoken of here, and in Kg1 21:11, seems to imply that it was not the city from which Jezebel wrote. The court was evidently at this time residing at Samaria Kg1 20:43; and Ahab may either have met Naboth there, or have gone down (compare Kg1 21:16) to Jezreel to make his request, and then, on being refused, have returned to Samaria. The distance is not more than seven miles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: she wrote: Sa2 11:14, Sa2 11:15; Ch2 32:17; Ezr 4:7, Ezr 4:8, Ezr 4:11; Neh 6:5; Est 3:12-15, Est 8:8-13
the elders: Num 11:16; Deu 16:18, Deu 16:19, Deu 21:1-9
the nobles: Kg1 21:1; Kg2 10:1-7, Kg2 10:11
John Gill
So she wrote letters in Ahab's name, and sealed them with his seal,.... He giving her leave, no doubt, to take his seal; though she might not communicate her scheme to him, lest he should object to it:
and sent the letters unto the elders, and to the nobles that were in his city dwelling with Naboth: to the chief magistrates of the city of Jezreel, where Naboth dwelt.
Robert Jamieson, A. R. Fausset and David Brown
So she wrote letters in Ahab's name, and sealed them with his seal--The seal-ring contained the name of the king and gave validity to the documents to which it was affixed (Esther 8:8; Dan 6:17). By allowing her the use of his signet-ring, Ahab passively consented to Jezebel's proceeding. Being written in the king's name, it had the character of a royal mandate.
sent the letters unto the elders and to the nobles that were in his city--They were the civic authorities of Jezreel, and would, in all likelihood, be the creatures and fit tools of Jezebel. It is evident that, though Ahab had recently been in Jezreel, when he made the offer to Naboth, both he and Jezebel were now in Samaria (3Kings 20:43).
21:921:9: Եւ գրեալ էր ՚ի հրովարտակին ա՛յսպէս. Պահեցէ՛ք պահս, եւ նստուցէ՛ք զՆաբովթ ՚ի գլուխ ժողովրդեանն.
9 Հրովարտակում այսպէս էր գրուած. «Ծո՛մ պահեցէք եւ Նաբոթին ժողովրդի մէջ գլխաւոր տեղում նստեցրէ՛ք,
9 Նամակներուն մէջ այսպէս գրեր էր. «Ծոմապահութիւն քարոզեցէ՛ք ու Նաբովթը ժողովուրդին գլուխը նստեցուցէ՛ք։
Եւ գրեալ էր ի հրովարտակին այսպէս. [490]Պահեցէք պահս, եւ նստուցէք զՆաբովթ ի գլուխ ժողովրդեանն:

21:9: Եւ գրեալ էր ՚ի հրովարտակին ա՛յսպէս. Պահեցէ՛ք պահս, եւ նստուցէ՛ք զՆաբովթ ՚ի գլուխ ժողովրդեանն.
9 Հրովարտակում այսպէս էր գրուած. «Ծո՛մ պահեցէք եւ Նաբոթին ժողովրդի մէջ գլխաւոր տեղում նստեցրէ՛ք,
9 Նամակներուն մէջ այսպէս գրեր էր. «Ծոմապահութիւն քարոզեցէ՛ք ու Նաբովթը ժողովուրդին գլուխը նստեցուցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
21:921:9 В письмах она писала так: объявите пост и посадите Навуфея на первое место в народе;
21:9 καὶ και and; even εἶπεν επω say; speak τοῖς ο the ἀγγέλοις αγγελος messenger υἱοῦ υιος son Αδερ αδερ tell; declare τῷ ο the κυρίῳ κυριος lord; master ὑμῶν υμων your πάντα πας all; every ὅσα οσος as much as; as many as ἀπέσταλκας αποστελλω send off / away πρὸς προς to; toward τὸν ο the δοῦλόν δουλος subject σου σου of you; your ἐν εν in πρώτοις πρωτος first; foremost ποιήσω ποιεω do; make τὸ ο the δὲ δε though; while ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he οὐ ου not δυνήσομαι δυναμαι able; can ποιῆσαι ποιεω do; make καὶ και and; even ἀπῆραν απαιρω remove; take away οἱ ο the ἄνδρες ανηρ man; husband καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return αὐτῷ αυτος he; him λόγον λογος word; log
21:9 וַ wa וְ and תִּכְתֹּ֥ב ttiḵtˌōv כתב write בַּ ba בְּ in † הַ the סְּפָרִ֖ים ssᵊfārˌîm סֵפֶר letter לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say קִֽרְאוּ־ qˈirʔû- קרא call צֹ֔ום ṣˈôm צֹום fasting וְ wᵊ וְ and הֹושִׁ֥יבוּ hôšˌîvû ישׁב sit אֶת־ ʔeṯ- אֵת [object marker] נָבֹ֖ות nāvˌôṯ נָבֹות Naboth בְּ bᵊ בְּ in רֹ֥אשׁ rˌōš רֹאשׁ head הָ hā הַ the עָֽם׃ ʕˈām עַם people
21:9. litterarum autem erat ista sententia praedicate ieiunium et sedere facite Naboth inter primos populiAnd this was the tenor of the letters: Proclaim a fast, and make Naboth sit among the chief of the people;
9. And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:
21:9. And this was the judgment of the letters: “Proclaim a fast, and cause Naboth to sit among the first rulers of the people.
21:9. And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:
And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:

21:9 В письмах она писала так: объявите пост и посадите Навуфея на первое место в народе;
21:9
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
ἀγγέλοις αγγελος messenger
υἱοῦ υιος son
Αδερ αδερ tell; declare
τῷ ο the
κυρίῳ κυριος lord; master
ὑμῶν υμων your
πάντα πας all; every
ὅσα οσος as much as; as many as
ἀπέσταλκας αποστελλω send off / away
πρὸς προς to; toward
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
ἐν εν in
πρώτοις πρωτος first; foremost
ποιήσω ποιεω do; make
τὸ ο the
δὲ δε though; while
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
οὐ ου not
δυνήσομαι δυναμαι able; can
ποιῆσαι ποιεω do; make
καὶ και and; even
ἀπῆραν απαιρω remove; take away
οἱ ο the
ἄνδρες ανηρ man; husband
καὶ και and; even
ἐπέστρεψαν επιστρεφω turn around; return
αὐτῷ αυτος he; him
λόγον λογος word; log
21:9
וַ wa וְ and
תִּכְתֹּ֥ב ttiḵtˌōv כתב write
בַּ ba בְּ in
הַ the
סְּפָרִ֖ים ssᵊfārˌîm סֵפֶר letter
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
קִֽרְאוּ־ qˈirʔû- קרא call
צֹ֔ום ṣˈôm צֹום fasting
וְ wᵊ וְ and
הֹושִׁ֥יבוּ hôšˌîvû ישׁב sit
אֶת־ ʔeṯ- אֵת [object marker]
נָבֹ֖ות nāvˌôṯ נָבֹות Naboth
בְּ bᵊ בְּ in
רֹ֥אשׁ rˌōš רֹאשׁ head
הָ הַ the
עָֽם׃ ʕˈām עַם people
21:9. litterarum autem erat ista sententia praedicate ieiunium et sedere facite Naboth inter primos populi
And this was the tenor of the letters: Proclaim a fast, and make Naboth sit among the chief of the people;
21:9. And this was the judgment of the letters: “Proclaim a fast, and cause Naboth to sit among the first rulers of the people.
21:9. And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:9: Proclaim a fast - Intimate that there is some great calamity coming upon the nation, because of some evil tolerated in it.
Set Naboth on high - Bring him to a public trial.
3 Kings (1 Kings) 21:10
Albert Barnes: Notes on the Bible - 1834
21:9: The object of this fast was at once to raise a prejudice against Naboth, who was assumed by the elders to have disgraced the town; and at the same time to give an air of religion to the proceedings, which might blind persons to their real injustice.
Set Naboth on high among his people - This was not an order to do Naboth any, even apparent, honor; but simply a command to bring him forward before a court or assembly, where he might be seen by all, tried, and condemned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: Proclaim a fast: Gen 34:13-17; Isa 58:4; Mat 2:8, Mat 23:14; Luk 20:47; Joh 18:28
on high among: Heb. in the top of
Geneva 1599
And she wrote in the letters, saying, Proclaim a (d) fast, and set Naboth on high among the people:
(d) For then they used to enquire of men's faults: for no one could truly fast if he was a notorious sinner.
John Gill
And she wrote in the letters, saying, proclaim a fast,.... Pretending fears of some dreadful calamity coming upon the nation, and therefore fasting and humiliation were necessary to avert it, and it would be right to inquire what crimes were committed by men among them, and punish them for them; and intimated to them that Naboth should be chosen as the great offender, and be accused, condemned, and put to death, R. Joseph Kimchi (a) thinks the phrase signifies "call an assembly or congregation"; convene a court of judicature, from the use of the word in the Talmudic language (b); and so it is thought it is used in Jer 36:6 and indeed it can hardly be thought that Jezebel should have much notion of fasting; and besides, if it was a public fast, why should it be proclaimed only in Jezreel, and not throughout the kingdom?
and set Naboth on high among the people; the court being set, bring him to the bar and arraign him; perhaps in their courts of judicature there was a high place above the heads of the people, where criminals accused used to stand when they took their trials, that they might be seen and heard by all in court.
(a) Apud David. Kimchium in loc. (b) Vid. Buxtorf. Talmud. Lexic. in rad
John Wesley
A fast - To remove all suspicion of evil design in Ahab, and to beget a good opinion of him amongst his people, as if he were grown zealous for God's honour, and careful of his people's welfare, and therefore desirous to enquire into all those sins which provoked God against them. On high - On a scaffold, or high - place, where malefactors were usually placed, that they might be seen, and heard by all the people.
Robert Jamieson, A. R. Fausset and David Brown
Proclaim a fast, &c.--Those obsequious and unprincipled magistrates did according to orders. Pretending that a heavy guilt lay on one, or some unknown party, who was charged with blaspheming God and the king and that Ahab was threatening vengeance on the whole city unless the culprit were discovered and punished, they assembled the people to observe a solemn fast. Fasts were commanded on extraordinary occasions affecting the public interests of the state (2Chron 20:3; Ezra 8:21; Joel 1:14; Joel 2:15; Jon 3:5). The wicked authorities of Jezreel, by proclaiming the fast, wished to give an external appearance of justice to their proceedings and convey an impression among the people that Naboth's crime amounted to treason against the king's life.
set Naboth on high--During a trial the panel, or accused person, was placed on a high seat, in the presence of all the court; but as the guilty person was supposed to be unknown, the setting of Naboth on high among the people must have been owing to his being among the distinguished men of the place.
21:1021:10: եւ նստուցէ՛ք երկուս արս որդիս անօրինաց հանդէ՛պ նորա, եւ վկայեսցեն զնմանէ՝ եւ ասասցեն, թէ օրհնեցեր զԱստուած՝ եւ զարքայ. եւ հանցեն զնա եւ քարկոծեսցեն, եւ մեռցի՛[3721]։ [3721] Ոմանք. Եւ հանցեն զնա, եւ սպանցեն եւ մեռցի։
10 իսկ նրա դիմաց թող նստեն երկու անօրէն մարդիկ, որ վկայեն նրա մասին ու ասեն, թէ՝ “Դու օրհնեցիր[63] Աստծուն ու արքային”, եւ թող դուրս հանեն Նաբոթին եւ քարկոծեն, մինչեւ որ մեռնի»: [63] 63. Ըստ եբրայերէն բնագրի՝ հայհոյեցիր:
10 Անոր դէմ երկու անօրէն մարդիկ նստեցուցէ՛ք, որոնք անոր համար վկայութիւն տան ու ըսեն թէ ‘Դուն Աստուծոյ ու թագաւորին դէմ հայհոյութիւն ըրիր’ ու զանիկա հանեցէ՛ք ու քարկոծեցէ՛ք, որպէս զի մեռնի»։
եւ նստուցէք երկուս արս որդիս անօրինաց հանդէպ նորա, եւ վկայեսցեն զնմանէ եւ ասասցեն, թէ` [491]Օրհնեցեր զԱստուած եւ զարքայ. եւ հանցեն զնա եւ քարկոծեսցեն, եւ մեռցի:

21:10: եւ նստուցէ՛ք երկուս արս որդիս անօրինաց հանդէ՛պ նորա, եւ վկայեսցեն զնմանէ՝ եւ ասասցեն, թէ օրհնեցեր զԱստուած՝ եւ զարքայ. եւ հանցեն զնա եւ քարկոծեսցեն, եւ մեռցի՛[3721]։
[3721] Ոմանք. Եւ հանցեն զնա, եւ սպանցեն եւ մեռցի։
10 իսկ նրա դիմաց թող նստեն երկու անօրէն մարդիկ, որ վկայեն նրա մասին ու ասեն, թէ՝ “Դու օրհնեցիր[63] Աստծուն ու արքային”, եւ թող դուրս հանեն Նաբոթին եւ քարկոծեն, մինչեւ որ մեռնի»:
[63] 63. Ըստ եբրայերէն բնագրի՝ հայհոյեցիր:
10 Անոր դէմ երկու անօրէն մարդիկ նստեցուցէ՛ք, որոնք անոր համար վկայութիւն տան ու ըսեն թէ ‘Դուն Աստուծոյ ու թագաւորին դէմ հայհոյութիւն ըրիր’ ու զանիկա հանեցէ՛ք ու քարկոծեցէ՛ք, որպէս զի մեռնի»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1021:10 и против него посадите двух негодных людей, которые свидетельствовали бы на него и сказали: >; и потом выведите его, и побейте его камнями, чтоб он умер.
21:10 καὶ και and; even ἀνταπέστειλεν ανταποστελλω to; toward αὐτὸν αυτος he; him υἱὸς υιος son Αδερ αδερ tell; declare τάδε οδε further; this ποιήσαι ποιεω do; make μοι μοι me ὁ ο the θεὸς θεος God καὶ και and; even τάδε οδε further; this προσθείη προστιθημι add; continue εἰ ει if; whether ἐκποιήσει εκποιεω the χοῦς χους.1 dust Σαμαρείας σαμαρεια Samareia; Samaria ταῖς ο the ἀλώπεξιν αλωπηξ fox παντὶ πας all; every τῷ ο the λαῷ λαος populace; population τοῖς ο the πεζοῖς πεζος of me; mine
21:10 וְ֠ wᵊ וְ and הֹושִׁיבוּ hôšîvˌû ישׁב sit שְׁנַ֨יִם šᵊnˌayim שְׁנַיִם two אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man בְּנֵֽי־ bᵊnˈê- בֵּן son בְלִיַּעַל֮ vᵊliyyaʕal בְּלִיַּעַל wickedness נֶגְדֹּו֒ neḡdˌô נֶגֶד counterpart וִ wi וְ and יעִדֻ֣הוּ yʕiḏˈuhû עוד warn, to witness לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say בֵּרַ֥כְתָּ bērˌaḵtā ברך bless אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וָ wā וְ and מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וְ wᵊ וְ and הֹוצִיאֻ֥הוּ hôṣîʔˌuhû יצא go out וְ wᵊ וְ and סִקְלֻ֖הוּ siqlˌuhû סקל stone וְ wᵊ וְ and יָמֹֽת׃ yāmˈōṯ מות die
21:10. et submittite duos viros filios Belial contra eum et falsum testimonium dicant benedixit Deum et regem et educite eum et lapidate sicque moriaturAnd suborn two men, sons of Belial, against him. and let them bear false witness; that he hath blasphemed God and the king: and then carry him out, and stone him, and so let him die.
10. and set two men, sons of Belial, before him, and let them bear witness against him, saying, Thou didst curse God and the king. And then carry him out, and stone him, that he die.
21:10. And send out two men, sons of Belial, against him. And let them speak the false testimony: ‘He has blasphemed God and king.’ And then lead him away, and stone him, and so let him die.”
21:10. And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die.
And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die:

21:10 и против него посадите двух негодных людей, которые свидетельствовали бы на него и сказали: <<ты хулил Бога и царя>>; и потом выведите его, и побейте его камнями, чтоб он умер.
21:10
καὶ και and; even
ἀνταπέστειλεν ανταποστελλω to; toward
αὐτὸν αυτος he; him
υἱὸς υιος son
Αδερ αδερ tell; declare
τάδε οδε further; this
ποιήσαι ποιεω do; make
μοι μοι me
ο the
θεὸς θεος God
καὶ και and; even
τάδε οδε further; this
προσθείη προστιθημι add; continue
εἰ ει if; whether
ἐκποιήσει εκποιεω the
χοῦς χους.1 dust
Σαμαρείας σαμαρεια Samareia; Samaria
ταῖς ο the
ἀλώπεξιν αλωπηξ fox
παντὶ πας all; every
τῷ ο the
λαῷ λαος populace; population
τοῖς ο the
πεζοῖς πεζος of me; mine
21:10
וְ֠ wᵊ וְ and
הֹושִׁיבוּ hôšîvˌû ישׁב sit
שְׁנַ֨יִם šᵊnˌayim שְׁנַיִם two
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
בְּנֵֽי־ bᵊnˈê- בֵּן son
בְלִיַּעַל֮ vᵊliyyaʕal בְּלִיַּעַל wickedness
נֶגְדֹּו֒ neḡdˌô נֶגֶד counterpart
וִ wi וְ and
יעִדֻ֣הוּ yʕiḏˈuhû עוד warn, to witness
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
בֵּרַ֥כְתָּ bērˌaḵtā ברך bless
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וָ וְ and
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
הֹוצִיאֻ֥הוּ hôṣîʔˌuhû יצא go out
וְ wᵊ וְ and
סִקְלֻ֖הוּ siqlˌuhû סקל stone
וְ wᵊ וְ and
יָמֹֽת׃ yāmˈōṯ מות die
21:10. et submittite duos viros filios Belial contra eum et falsum testimonium dicant benedixit Deum et regem et educite eum et lapidate sicque moriatur
And suborn two men, sons of Belial, against him. and let them bear false witness; that he hath blasphemed God and the king: and then carry him out, and stone him, and so let him die.
21:10. And send out two men, sons of Belial, against him. And let them speak the false testimony: ‘He has blasphemed God and king.’ And then lead him away, and stone him, and so let him die.”
21:10. And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die.
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
21:10: Set two men - For life could not be attainted but on the evidence of two witnesses at least.
Sons of Belial - Men who will not scruple to tell lies and take a false oath.
Thou didst blaspheme God and the king - Thou art an atheist and a rebel. Thou hast spoken words injurious to the perfections and nature of God; and thou hast spoken words against the crown and dignity of the king. The words literally are, Naboth hath Blessed Clod and the king; or, as Parkhurst contends, "Thou hast blessed the false gods and Molech," ברכת אלהים ומלך And though Jezebel was herself an abominable idolatress; yet, as the law of Moses still continued in force, she seems to have been wicked enough to have destroyed Naboth, upon the false accusation of blessing the heathen Aleim and Molech, which subjected him to death by Deu 12:6; Deu 17:2-7. The first meaning appears the most simple.
Many think that the word ברך barach signifies both to bless and curse; and so it is interpreted in most Lexicons: it is passing strange that out of the same word proceedeth blessing and cursing; and to give such opposite and self-destructive meanings to any word is very dangerous. Parkhurst denies that it ever has the meaning of cursing, and examines all the texts where it is said to occur with this meaning; and shows that blessing, not cursing, is to be understood in all those places: see him under ברך, sec. vi.
3 Kings (1 Kings) 21:13
Albert Barnes: Notes on the Bible - 1834
21:10: Sons of Belial - i. e., "worthless persons" (Deu 13:13 note). Witnesses must be two in number according to the Law Num 35:30; Deu 17:6; Deu 19:15.
The word rendered "blaspheme" is that which commonly means "bless." The opposite sense of "cursing," seems, however, to be required here and in Job 1:5, Job 1:11; Job 2:5. Perhaps the best explanation of the bad sense of the original word is to be found in the practice of blessing by way of salutation, not only on meeting, but also on taking leave Gen 47:7, Gen 47:10. From the latter custom the word came to mean "bidding farewell to," and so "renouncing," "casting off," "cursing."
Carry him out and stone him - Naboth's offence would be twofold, and in both cases capital; blasphemy against God being punishable with death by the Law (marginal reference), and blasphemy against the king being a capital offence by custom Kg1 2:8; Sa2 16:9; Sa2 19:21. The punishment would be stoning, since the greater crime would absorb the lesser, and the Law made stoning the punishment for blasphemy against God. As stoning always took place outside the city (see Act 7:58), Jezebel told the elders to "carry Naboth out."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: two men: Deu 19:15; Mat 26:59, Mat 26:60; Act 6:11
sons of Belial: Deu 13:13; Jdg 19:22
Thou didst blaspheme: Some, with Parkhurst, would render the original, bairachta elohim wamailech, "Thou hast blessed the gods and Molech;" a sense, however, which seems extremely forced, and is not acknowledged by any of the ancient versions, though the LXX and Vulgate render bairachta by ευλογησε, benedixit, "blessed." It is no unusual thing for a word to have opposite senses. Exo 22:28; Lev 24:15; Mat 26:59-66; Joh 10:33; Act 6:13
John Gill
And set two men, sons of Belial, before him, to bear witness against him,.... Worthless wretches, that have cast off the yoke of the law, as Belial signifies, lawless abandoned creatures, that have no conscience of anything; "knights of the post", as we call them, that will swear anything; these were to be set before Naboth, right against him to confront him, and accuse him to his face, and charge him with crimes next mentioned:
saying, thou didst blaspheme God and the king: and so was guilty of death for the former, if not for both, and of confiscation of estate for the latter, which was the thing aimed at; and Jezebel was willing to make sure work of it, and therefore would have him accused of both:
and then carry him out, and stone him, that he die; immediately, without requiring the witnesses to give proof of their charge, and without giving Naboth leave to answer for himself.
John Wesley
Blaspheme God and the king - Indeed his blaspheming God would only be the forfeiture of his life, not his estate. Therefore he is charged with treason also, that his estate may be confiscated, and so Ahab have his vineyard.
21:1121:11: Եւ արարին արք քաղաքին նորա ծերք եւ ազատք որ նստէին ՚ի քաղաքին նորա՝ որպէս առաքեաց առ նոսա Յեզաբէլ, զորօրինակ գրեալ էր ՚ի հրովարտակսն։
11 Այդ քաղաքում բնակուող ծերերն ու ազատները արեցին այնպէս, ինչպէս որ գրուած էր Յեզաբէլի՝ նրանց ուղարկած հրովարտակներում:
11 Անոր քաղաքակիցները եւ քաղաքին մէջ բնակող ծերերն ու ազնուականները, Յեզաբէլի իրենց ապսպրածին պէս ըրին, ինչպէս անոր ղրկած նամակներուն մէջ գրուած էր։
Եւ արարին արք քաղաքին նորա` ծերք եւ ազատք որ նստէին ի քաղաքին նորա` որպէս առաքեաց առ նոսա Յեզաբէլ, զոր օրինակ գրեալ էր ի հրովարտակսն:

21:11: Եւ արարին արք քաղաքին նորա ծերք եւ ազատք որ նստէին ՚ի քաղաքին նորա՝ որպէս առաքեաց առ նոսա Յեզաբէլ, զորօրինակ գրեալ էր ՚ի հրովարտակսն։
11 Այդ քաղաքում բնակուող ծերերն ու ազատները արեցին այնպէս, ինչպէս որ գրուած էր Յեզաբէլի՝ նրանց ուղարկած հրովարտակներում:
11 Անոր քաղաքակիցները եւ քաղաքին մէջ բնակող ծերերն ու ազնուականները, Յեզաբէլի իրենց ապսպրածին պէս ըրին, ինչպէս անոր ղրկած նամակներուն մէջ գրուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
21:1121:11 И сделали мужи города его, старейшины и знатные, жившие в городе его, как приказала им Иезавель, так, как писано в письмах, которые она послала к ним.
21:11 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak ἱκανούσθω ικανοω make adequate; sufficient μὴ μη not καυχάσθω καυχαομαι boast ὁ ο the κυρτὸς κυρτος as; how ὁ ο the ὀρθός ορθος upright; normal
21:11 וַ wa וְ and יַּעֲשׂוּ֩ yyaʕᵃśˌû עשׂה make אַנְשֵׁ֨י ʔanšˌê אִישׁ man עִירֹ֜ו ʕîrˈô עִיר town הַ ha הַ the זְּקֵנִ֣ים zzᵊqēnˈîm זָקֵן old וְ wᵊ וְ and הַ ha הַ the חֹרִ֗ים ḥōrˈîm חֹר noble one אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הַ ha הַ the יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit בְּ bᵊ בְּ in עִירֹ֔ו ʕîrˈô עִיר town כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] שָׁלְחָ֥ה šālᵊḥˌā שׁלח send אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to אִיזָ֑בֶל ʔîzˈāvel אִיזֶבֶל Jezebel כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] כָּתוּב֙ kāṯûv כתב write בַּ ba בְּ in † הַ the סְּפָרִ֔ים ssᵊfārˈîm סֵפֶר letter אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁלְחָ֖ה šālᵊḥˌā שׁלח send אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
21:11. fecerunt ergo cives eius maiores natu et optimates qui habitabant cum eo in urbe sicut praeceperat eis Hiezabel et sicut scriptum erat in litteris quas miserat ad eosAnd the men of his city, the ancients and nobles, that dwelt with him in the city, did as Jezabel had commanded them, and as it was written in the letters which she had sent to them;
11. And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them.
21:11. Then his fellow citizens, those greater by birth and the nobles who were living with him in the city, did just as Jezebel had instructed them, and just as it was written in the letters that she had sent to them.
21:11. And the men of his city, [even] the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, [and] as it [was] written in the letters which she had sent unto them.
And the men of his city, [even] the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, [and] as it [was] written in the letters which she had sent unto them:

21:11 И сделали мужи города его, старейшины и знатные, жившие в городе его, как приказала им Иезавель, так, как писано в письмах, которые она послала к ним.
21:11
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
ἱκανούσθω ικανοω make adequate; sufficient
μὴ μη not
καυχάσθω καυχαομαι boast
ο the
κυρτὸς κυρτος as; how
ο the
ὀρθός ορθος upright; normal
21:11
וַ wa וְ and
יַּעֲשׂוּ֩ yyaʕᵃśˌû עשׂה make
אַנְשֵׁ֨י ʔanšˌê אִישׁ man
עִירֹ֜ו ʕîrˈô עִיר town
הַ ha הַ the
זְּקֵנִ֣ים zzᵊqēnˈîm זָקֵן old
וְ wᵊ וְ and
הַ ha הַ the
חֹרִ֗ים ḥōrˈîm חֹר noble one
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הַ ha הַ the
יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit
בְּ bᵊ בְּ in
עִירֹ֔ו ʕîrˈô עִיר town
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁלְחָ֥ה šālᵊḥˌā שׁלח send
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
אִיזָ֑בֶל ʔîzˈāvel אִיזֶבֶל Jezebel
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
כָּתוּב֙ kāṯûv כתב write
בַּ ba בְּ in
הַ the
סְּפָרִ֔ים ssᵊfārˈîm סֵפֶר letter
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁלְחָ֖ה šālᵊḥˌā שׁלח send
אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
21:11. fecerunt ergo cives eius maiores natu et optimates qui habitabant cum eo in urbe sicut praeceperat eis Hiezabel et sicut scriptum erat in litteris quas miserat ad eos
And the men of his city, the ancients and nobles, that dwelt with him in the city, did as Jezabel had commanded them, and as it was written in the letters which she had sent to them;
21:11. Then his fellow citizens, those greater by birth and the nobles who were living with him in the city, did just as Jezebel had instructed them, and just as it was written in the letters that she had sent to them.
21:11. And the men of his city, [even] the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, [and] as it [was] written in the letters which she had sent unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Все произошло в точном согласии с замыслом и распоряжением Иезавели: безбожная царица нашла в старейшинах-судьях достойных выполнителей своей воли. Навуфей был побит камнями (ст. 13); вместе с ним были убиты и сыновья его (4: Цар. IX:26), чтобы виноградник Навуфея мог быть свободным участком. Такие участки лиц, казненных за государственные преступления, по не писанному праву, считались собственностью короны и конфисковались в пользу царя (2: Цар. XVI:4); напротив, лишено вероятия мнение (Klostermann'a), будто Ахав должен был завладеть виноградником по праву родства своего с Навуфеем.
Albert Barnes: Notes on the Bible - 1834
21:11: The ready submission of the elders and nobles implies a deep moral degradation among the Israelites, the fruit of their lapse into idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: did as Jezebel: Exo 1:17, Exo 1:21, Exo 23:1, Exo 23:2; Lev 19:15; Sa1 22:17, Sa1 23:20; Kg2 10:6, Kg2 10:7; Ch2 24:21; Pro 29:12, Pro 29:26; Dan 3:18-25; Hos 5:11; Mic 6:16; Mat 2:12, Mat 2:16; Act 4:19, Act 5:29
Geneva 1599
And the (e) men of his city, [even] the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, [and] as it [was] written in the letters which she had sent unto them.
(e) Thus the worldlings contrary to God's commandment, who does not consent to the shedding of innocent blood, would rather obey the wicked commandments of princes than the just laws.
John Gill
And the men of the city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them,.... That Jezebel should contrive so execrable a scheme, and that there should be such sons of Belial among the common people to swear to such falsehoods, need not seem strange; but that the elders and nobles of the city, the chief magistrates thereof, should be so sadly and universally depraved as to execute such a piece of villany, is really surprising. Idolatry, when it prevails, takes away all sense of humanity and justice:
and as it was written in the letters which she had sent unto them; they punctually, exactly, obeyed the orders in them, as follows.
21:1221:12: Կարգեցին պահս, եւ նստուցին զՆաբաւթ ՚ի գլուխ ժողովրդեանն.
12 Ծոմապահութիւն նշանակեցին, Նաբոթին նստեցրին ժողովրդի մէջ գլխաւոր տեղում,
12 Անոնք ծոմապահութիւն քարոզեցին եւ Նաբովթը ժողովուրդին գլուխը նստեցուցին։
Կարգեցին պահս, եւ նստուցին զՆաբովթ ի գլուխ ժողովրդեանն:

21:12: Կարգեցին պահս, եւ նստուցին զՆաբաւթ ՚ի գլուխ ժողովրդեանն.
12 Ծոմապահութիւն նշանակեցին, Նաբոթին նստեցրին ժողովրդի մէջ գլխաւոր տեղում,
12 Անոնք ծոմապահութիւն քարոզեցին եւ Նաբովթը ժողովուրդին գլուխը նստեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
21:1221:12 Объявили пост и посадили Навуфея во главе народа;
21:12 καὶ και and; even ἐγένετο γινομαι happen; become ὅτε οτε when ἀπεκρίθη αποκρινομαι respond αὐτῷ αυτος he; him τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he πίνων πινω drink ἦν ειμι be αὐτὸς αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the βασιλεῖς βασιλευς monarch; king μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐν εν in σκηναῖς σκηνη tent καὶ και and; even εἶπεν επω say; speak τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him οἰκοδομήσατε οικοδομεω build χάρακα χαραξ palisade καὶ και and; even ἔθεντο τιθημι put; make χάρακα χαραξ palisade ἐπὶ επι in; on τὴν ο the πόλιν πολις city
21:12 קָרְא֖וּ qārᵊʔˌû קרא call צֹ֑ום ṣˈôm צֹום fasting וְ wᵊ וְ and הֹשִׁ֥יבוּ hōšˌîvû ישׁב sit אֶת־ ʔeṯ- אֵת [object marker] נָבֹ֖ות nāvˌôṯ נָבֹות Naboth בְּ bᵊ בְּ in רֹ֥אשׁ rˌōš רֹאשׁ head הָ hā הַ the עָֽם׃ ʕˈām עַם people
21:12. praedicaverunt ieiunium et sedere fecerunt Naboth inter primos populiThey proclaimed a fast, and made Naboth sit among the chief of the people.
12. They proclaimed a fast, and set Naboth on high among the people.
21:12. They proclaimed a fast, and they caused Naboth to sit among the first rulers of the people.
21:12. They proclaimed a fast, and set Naboth on high among the people.
They proclaimed a fast, and set Naboth on high among the people:

21:12 Объявили пост и посадили Навуфея во главе народа;
21:12
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτε οτε when
ἀπεκρίθη αποκρινομαι respond
αὐτῷ αυτος he; him
τὸν ο the
λόγον λογος word; log
τοῦτον ουτος this; he
πίνων πινω drink
ἦν ειμι be
αὐτὸς αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
βασιλεῖς βασιλευς monarch; king
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐν εν in
σκηναῖς σκηνη tent
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
οἰκοδομήσατε οικοδομεω build
χάρακα χαραξ palisade
καὶ και and; even
ἔθεντο τιθημι put; make
χάρακα χαραξ palisade
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
21:12
קָרְא֖וּ qārᵊʔˌû קרא call
צֹ֑ום ṣˈôm צֹום fasting
וְ wᵊ וְ and
הֹשִׁ֥יבוּ hōšˌîvû ישׁב sit
אֶת־ ʔeṯ- אֵת [object marker]
נָבֹ֖ות nāvˌôṯ נָבֹות Naboth
בְּ bᵊ בְּ in
רֹ֥אשׁ rˌōš רֹאשׁ head
הָ הַ the
עָֽם׃ ʕˈām עַם people
21:12. praedicaverunt ieiunium et sedere fecerunt Naboth inter primos populi
They proclaimed a fast, and made Naboth sit among the chief of the people.
21:12. They proclaimed a fast, and they caused Naboth to sit among the first rulers of the people.
21:12. They proclaimed a fast, and set Naboth on high among the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: Kg1 21:8-10; Isa 58:4
John Gill
They proclaimed a fast,.... Or called a court; see Gill on 3Kings 21:9.
and set Naboth on high among the people; placed him at the bar as a criminal; see Gill on 3Kings 21:9, though Josephus (c) thinks he was set on an high place in the court, because he was of an illustrious birth.
(c) Antiqu. l. 3. c. 13. sect. 8.
21:1321:13: եւ եկին երկու արք՝ որդիք անօրինաց, եւ նստա՛ն հանդէպ նորա. եւ վկայեցին արքն ապստամբութեան զՆաբովթայ առաջի ամենայն ժողովրդեանն՝ եւ ասեն, թէ օրհնեաց Նաբովթ զԱստուած՝ եւ զարքայ. եւ հանին զնա արտաքոյ քաղաքին, եւ քարկոծեցին զնա քարամբք՝ եւ մեռա՛ւ։
13 եկան երկու անօրէններ, նստեցին նրա դիմաց եւ վկայեցին ամբողջ ժողովրդի առաջ, թէ Նաբոթն ապստամբել է, ասացին, թէ՝ «Նաբոթն օրհնել է“ Աստծուն եւ արքային»: Դրանից յետոյ նրան քաղաքից դուրս հանեցին եւ քարկոծելով սպանեցին:
13 Երկու անօրէն մարդիկ գացին անոր դէմը նստան։ Այն անօրէն մարդիկը ժողովուրդին առջեւ Նաբովթին համար վկայութիւն տուին ու ըսին. «Նաբովթ Աստուծոյ ու թագաւորին դէմ հայհոյութիւն ըրաւ» Ուստի զանիկա քաղաքէն դուրս հանեցին եւ քարերով քարկոծեցին ու մեռաւ։
Եւ եկին երկու արք` որդիք անօրինաց, եւ նստան հանդէպ նորա. եւ վկայեցին արքն ապստամբութեան զՆաբովթայ առաջի ամենայն ժողովրդեանն եւ ասեն, թէ` Օրհնեաց Նաբովթ զԱստուած եւ զարքայ. եւ հանին զնա արտաքոյ քաղաքին, եւ քարկոծեցին զնա քարամբք, եւ մեռաւ:

21:13: եւ եկին երկու արք՝ որդիք անօրինաց, եւ նստա՛ն հանդէպ նորա. եւ վկայեցին արքն ապստամբութեան զՆաբովթայ առաջի ամենայն ժողովրդեանն՝ եւ ասեն, թէ օրհնեաց Նաբովթ զԱստուած՝ եւ զարքայ. եւ հանին զնա արտաքոյ քաղաքին, եւ քարկոծեցին զնա քարամբք՝ եւ մեռա՛ւ։
13 եկան երկու անօրէններ, նստեցին նրա դիմաց եւ վկայեցին ամբողջ ժողովրդի առաջ, թէ Նաբոթն ապստամբել է, ասացին, թէ՝ «Նաբոթն օրհնել է“ Աստծուն եւ արքային»: Դրանից յետոյ նրան քաղաքից դուրս հանեցին եւ քարկոծելով սպանեցին:
13 Երկու անօրէն մարդիկ գացին անոր դէմը նստան։ Այն անօրէն մարդիկը ժողովուրդին առջեւ Նաբովթին համար վկայութիւն տուին ու ըսին. «Նաբովթ Աստուծոյ ու թագաւորին դէմ հայհոյութիւն ըրաւ» Ուստի զանիկա քաղաքէն դուրս հանեցին եւ քարերով քարկոծեցին ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1321:13 и выступили два негодных человека и сели против него, и свидетельствовали на него эти недобрые люди пред народом, и говорили: Навуфей хулил Бога и царя. И вывели его за город, и побили его камнями, и он умер.
21:13 καὶ και and; even ἰδοὺ ιδου see!; here I am προφήτης προφητης prophet εἷς εις.1 one; unit προσῆλθεν προσερχομαι approach; go ahead τῷ ο the βασιλεῖ βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master εἰ ει if; whether ἑόρακας οραω view; see πάντα πας all; every τὸν ο the ὄχλον οχλος crowd; mass τὸν ο the μέγαν μεγας great; loud τοῦτον ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I δίδωμι διδωμι give; deposit αὐτὸν αυτος he; him σήμερον σημερον today; present εἰς εις into; for χεῖρας χειρ hand σάς σος your καὶ και and; even γνώσῃ γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master
21:13 וַ֠ wa וְ and יָּבֹאוּ yyāvōʔˌû בוא come שְׁנֵ֨י šᵊnˌê שְׁנַיִם two הָ hā הַ the אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man בְּנֵֽי־ bᵊnˈê- בֵּן son בְלִיַּעַל֮ vᵊliyyaʕal בְּלִיַּעַל wickedness וַ wa וְ and יֵּשְׁב֣וּ yyēšᵊvˈû ישׁב sit נֶגְדֹּו֒ neḡdˌô נֶגֶד counterpart וַ wa וְ and יְעִדֻהוּ֩ yᵊʕiḏuhˌû עוד warn, to witness אַנְשֵׁ֨י ʔanšˌê אִישׁ man הַ ha הַ the בְּלִיַּ֜עַל bbᵊliyyˈaʕal בְּלִיַּעַל wickedness אֶת־ ʔeṯ- אֵת [object marker] נָבֹ֗ות nāvˈôṯ נָבֹות Naboth נֶ֤גֶד nˈeḡeḏ נֶגֶד counterpart הָ hā הַ the עָם֙ ʕˌām עַם people לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say בֵּרַ֥ךְ bērˌaḵ ברך bless נָבֹ֛ות nāvˈôṯ נָבֹות Naboth אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וָ wā וְ and מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּצִאֻ֨הוּ֙ yyōṣiʔˈuhû יצא go out מִ mi מִן from ח֣וּץ ḥˈûṣ חוּץ outside לָ lā לְ to † הַ the עִ֔יר ʕˈîr עִיר town וַ wa וְ and יִּסְקְלֻ֥הוּ yyisqᵊlˌuhû סקל stone בָ vā בְּ in † הַ the אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone וַ wa וְ and יָּמֹֽת׃ yyāmˈōṯ מות die
21:13. et adductis duobus viris filiis diaboli fecerunt eos sedere contra eum at illi scilicet ut viri diabolici dixerunt contra eum testimonium coram multitudine benedixit Naboth Deo et regi quam ob rem eduxerunt eum extra civitatem et lapidibus interfeceruntAnd bringing two men, sons of the devil, they made them sit against him: and they, like men of the devil, bore witness against him before the people: saying: Naboth hath blasphemed God and the king. Wherefore they brought him forth without the city, and stoned him to death.
13. And the two men, sons of Belial, came in and sat before him: and the men of Belial bare witness against him, even against Naboth, in the presence of the people, saying, Naboth did curse God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.
21:13. And bringing forward two men, sons of the devil, they caused them to sit opposite him. And they, acting indeed like diabolical men, spoke testimony against him before the multitude: “Naboth has blasphemed God and king.” For this reason, they led him away, beyond the city, and they put him to death by stoning.
21:13. And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.
And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died:

21:13 и выступили два негодных человека и сели против него, и свидетельствовали на него эти недобрые люди пред народом, и говорили: Навуфей хулил Бога и царя. И вывели его за город, и побили его камнями, и он умер.
21:13
καὶ και and; even
ἰδοὺ ιδου see!; here I am
προφήτης προφητης prophet
εἷς εις.1 one; unit
προσῆλθεν προσερχομαι approach; go ahead
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
εἰ ει if; whether
ἑόρακας οραω view; see
πάντα πας all; every
τὸν ο the
ὄχλον οχλος crowd; mass
τὸν ο the
μέγαν μεγας great; loud
τοῦτον ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
δίδωμι διδωμι give; deposit
αὐτὸν αυτος he; him
σήμερον σημερον today; present
εἰς εις into; for
χεῖρας χειρ hand
σάς σος your
καὶ και and; even
γνώσῃ γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
21:13
וַ֠ wa וְ and
יָּבֹאוּ yyāvōʔˌû בוא come
שְׁנֵ֨י šᵊnˌê שְׁנַיִם two
הָ הַ the
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
בְּנֵֽי־ bᵊnˈê- בֵּן son
בְלִיַּעַל֮ vᵊliyyaʕal בְּלִיַּעַל wickedness
וַ wa וְ and
יֵּשְׁב֣וּ yyēšᵊvˈû ישׁב sit
נֶגְדֹּו֒ neḡdˌô נֶגֶד counterpart
וַ wa וְ and
יְעִדֻהוּ֩ yᵊʕiḏuhˌû עוד warn, to witness
אַנְשֵׁ֨י ʔanšˌê אִישׁ man
הַ ha הַ the
בְּלִיַּ֜עַל bbᵊliyyˈaʕal בְּלִיַּעַל wickedness
אֶת־ ʔeṯ- אֵת [object marker]
נָבֹ֗ות nāvˈôṯ נָבֹות Naboth
נֶ֤גֶד nˈeḡeḏ נֶגֶד counterpart
הָ הַ the
עָם֙ ʕˌām עַם people
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
בֵּרַ֥ךְ bērˌaḵ ברך bless
נָבֹ֛ות nāvˈôṯ נָבֹות Naboth
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וָ וְ and
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּצִאֻ֨הוּ֙ yyōṣiʔˈuhû יצא go out
מִ mi מִן from
ח֣וּץ ḥˈûṣ חוּץ outside
לָ לְ to
הַ the
עִ֔יר ʕˈîr עִיר town
וַ wa וְ and
יִּסְקְלֻ֥הוּ yyisqᵊlˌuhû סקל stone
בָ בְּ in
הַ the
אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone
וַ wa וְ and
יָּמֹֽת׃ yyāmˈōṯ מות die
21:13. et adductis duobus viris filiis diaboli fecerunt eos sedere contra eum at illi scilicet ut viri diabolici dixerunt contra eum testimonium coram multitudine benedixit Naboth Deo et regi quam ob rem eduxerunt eum extra civitatem et lapidibus interfecerunt
And bringing two men, sons of the devil, they made them sit against him: and they, like men of the devil, bore witness against him before the people: saying: Naboth hath blasphemed God and the king. Wherefore they brought him forth without the city, and stoned him to death.
21:13. And bringing forward two men, sons of the devil, they caused them to sit opposite him. And they, acting indeed like diabolical men, spoke testimony against him before the multitude: “Naboth has blasphemed God and king.” For this reason, they led him away, beyond the city, and they put him to death by stoning.
21:13. And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:13: And stoned him with stones - As they pretended to find him guilty of treason against God and the king, it is likely they destroyed the whole of his family; and then the king seized on his grounds as confiscated, or as escheated to the king, without any heir at law. That his family was destroyed appears strongly intimated, Kg2 9:26; Surely I have seen yesterday the blood of Naboth, And the Blood of His Sons, saith the Lord.
3 Kings (1 Kings) 21:15
Albert Barnes: Notes on the Bible - 1834
21:13: Naboth had sons who were also put to death at this time (marginal reference). It is not improbable that they were stoned together with their parent (compare Jos 7:24-25). In the East, a parent's guilt constantly involves the punishment of his children. Contrast Kg2 14:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: the men of Belial: Exo 20:16; Deu 5:20, Deu 19:16-21; Psa 27:12, Psa 35:11; Pro 6:19, Pro 19:5, Pro 19:9, Pro 25:18; Mal 3:5; Mar 14:56-59
blaspheme God: Job 1:5, Job 1:11, Job 2:9; Mat 9:3; Act 6:11
the king: Ecc 10:20; Isa 8:21; Amo 7:10; Luk 23:2; Joh 19:12; Act 24:5
they carried him: Lev 24:11-16; Num 15:35, Num 15:36; Deu 13:10, Deu 21:21, Deu 22:21, Deu 22:24; Jos 7:24, Jos 7:25; Kg2 9:26; Ecc 4:1; Act 7:57-59
John Gill
And there came in two men, children of Belial, and sat before him,.... Which position showed that they were his accusers, and had a charge against him; it being usual for the accusers and accused to be set face to face, as it was the manner of the Romans in later times, Acts 25:16. Josephus says (d) there were "three" men to accuse him; but the Targum, and all the ancient versions, have only "two":
and the men of Belial witnessed against him, even against Naboth, in the presence of the people; both before the judges of the court, and before all the people that filled it, who came to hear the trial; so bold and impudent were they:
saying, Naboth did blaspheme God and the king; or "bless", an euphemism; the phrase of cursing God being shocking to the ear, and therefore such a word is used to express it, see Job 1:5,
then they carried him forth out of the city; without any further process of examining witnesses, and of hearing what the accused had to say in his defence; but immediately they carried him out of court, and out of the city, to put him to death, malefactors being executed always without the city:
and stoned him with stones, that he died; which was the death blasphemers were put to, Lev 24:14, of the manner of which; see Gill on Acts 7:58, it seems from 4Kings 9:26, that his sons were stoned with him.
(d) Antiqu. l. 3. c. 13. sect. 8.
John Wesley
Stoned him - And it seems his sons too, either with him or after him. For God afterward says, (4Kings 9:26) I have seen the blood of Naboth and the blood of his sons. Let us commit the keeping of our lives and comforts to God; for innocence itself will not always be our security.
Robert Jamieson, A. R. Fausset and David Brown
there came in two men--worthless fellows who had been bribed to swear a falsehood. The law required two witnesses in capital offenses (Deut 17:6; Deut 19:15; Num 35:30; Mt 26:60). Cursing God and cursing the king are mentioned in the law (Ex 22:28) as offenses closely connected, the king of Israel being the earthly representative of God in His kingdom.
they carried him forth out of the city, and stoned him--The law, which forbade cursing the rulers of the people, does not specify the penalty for this offense but either usage had sanctioned or the authorities of Jezreel had originated stoning as the proper punishment. It was always inflicted out of the city (Acts 7:58).
21:1421:14: Եւ առաքեցին առ Յեզաբէլ՝ եւ ասեն. Քարկոծեցաւ Նաբովթ՝ եւ մեռաւ։
14 Լուր ուղարկեցին Յեզաբէլին, թէ՝ «Նաբոթը քարկոծուելով մեռաւ»:
14 Յեզաբէլին լուր ղրկեցին՝ ըսելով. «Նաբովթ քարկոծուեցաւ ու մեռաւ»։
Եւ առաքեցին առ Յեզաբէլ եւ ասեն. Քարկոծեցաւ Նաբովթ եւ մեռաւ:

21:14: Եւ առաքեցին առ Յեզաբէլ՝ եւ ասեն. Քարկոծեցաւ Նաբովթ՝ եւ մեռաւ։
14 Լուր ուղարկեցին Յեզաբէլին, թէ՝ «Նաբոթը քարկոծուելով մեռաւ»:
14 Յեզաբէլին լուր ղրկեցին՝ ըսելով. «Նաբովթ քարկոծուեցաւ ու մեռաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1421:14 И послали к Иезавели сказать: Навуфей побит камнями и умер.
21:14 καὶ και and; even εἶπεν επω say; speak Αχααβ αχααβ in τίνι τις.1 who?; what? καὶ και and; even εἶπεν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐν εν in τοῖς ο the παιδαρίοις παιδαριον little boy τῶν ο the ἀρχόντων αρχων ruling; ruler τῶν ο the χωρῶν χωρα territory; estate καὶ και and; even εἶπεν επω say; speak Αχααβ αχααβ who?; what? συνάψει συναπτω the πόλεμον πολεμος battle καὶ και and; even εἶπεν επω say; speak σύ συ you
21:14 וַֽ wˈa וְ and יִּשְׁלְח֖וּ yyišlᵊḥˌû שׁלח send אֶל־ ʔel- אֶל to אִיזֶ֣בֶל ʔîzˈevel אִיזֶבֶל Jezebel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say סֻקַּ֥ל suqqˌal סקל stone נָבֹ֖ות nāvˌôṯ נָבֹות Naboth וַ wa וְ and יָּמֹֽת׃ yyāmˈōṯ מות die
21:14. miseruntque ad Hiezabel dicentes lapidatus est Naboth et mortuus estAnd they sent to Jezabel, saying: Naboth is stoned, and is dead.
14. Then they sent to Jezebel, saying, Naboth is stoned, and is dead.
21:14. And they sent to Jezebel, saying, “Naboth has been stoned, and he has died.”
21:14. Then they sent to Jezebel, saying, Naboth is stoned, and is dead.
Then they sent to Jezebel, saying, Naboth is stoned, and is dead:

21:14 И послали к Иезавели сказать: Навуфей побит камнями и умер.
21:14
καὶ και and; even
εἶπεν επω say; speak
Αχααβ αχααβ in
τίνι τις.1 who?; what?
καὶ και and; even
εἶπεν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐν εν in
τοῖς ο the
παιδαρίοις παιδαριον little boy
τῶν ο the
ἀρχόντων αρχων ruling; ruler
τῶν ο the
χωρῶν χωρα territory; estate
καὶ και and; even
εἶπεν επω say; speak
Αχααβ αχααβ who?; what?
συνάψει συναπτω the
πόλεμον πολεμος battle
καὶ και and; even
εἶπεν επω say; speak
σύ συ you
21:14
וַֽ wˈa וְ and
יִּשְׁלְח֖וּ yyišlᵊḥˌû שׁלח send
אֶל־ ʔel- אֶל to
אִיזֶ֣בֶל ʔîzˈevel אִיזֶבֶל Jezebel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
סֻקַּ֥ל suqqˌal סקל stone
נָבֹ֖ות nāvˌôṯ נָבֹות Naboth
וַ wa וְ and
יָּמֹֽת׃ yyāmˈōṯ מות die
21:14. miseruntque ad Hiezabel dicentes lapidatus est Naboth et mortuus est
And they sent to Jezabel, saying: Naboth is stoned, and is dead.
21:14. And they sent to Jezebel, saying, “Naboth has been stoned, and he has died.”
21:14. Then they sent to Jezebel, saying, Naboth is stoned, and is dead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Как только весть о казни Навуфея достигла Самарии, Ахав, по настоянию Иезавели, спешит вступить во владение виноградником. В принятом тексте LXX и слав. имеется замечание об Ахаве: καί δέρρηξε τά ιμάτια αυτου̃ καί περιεβάιει̃ο σάκκον, и раздра ризы своя и облечеся во вретища. Слов этих нет во многих греч. списках у Гольмеса, в Комплютенской библии и в Вульгате: они мало согласуются с контекстом ст. 16: и могли быть ошибочны перенесены сюда из ст. 27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: Naboth is stoned: Sa2 11:14-24; Ecc 5:8, Ecc 8:14
John Gill
Then they sent to Jezebel, saying, Naboth is stoned, and is dead. Not only stoned, but stoned to death. This message was sent to her from the magistrates of Jezreel; for though the letters came in Ahab's name, they might be privately informed that this was a scheme of Jezebel's; besides, they knew she had the sway at court, and especially that the news of this man's death would be acceptable to her, and the more if he was of the 7000 that would not bow the knee to Baal.
Robert Jamieson, A. R. Fausset and David Brown
Jezebel said to Ahab, Arise, take possession--Naboth's execution having been announced, and his family being involved in the same fatal sentence (4Kings 9:26), his property became forfeited to the crown, not by law, but traditionary usage (see 2Kings 16:4).
21:1521:15: Եւ իբրեւ լուաւ Յեզաբէլ՝ թէ քարկոծեցաւ Նաբովթ՝ եւ մեռաւ. ասէ Յեզաբէլ ցԱքաաբ. Արի՛ ժառանգեա՛ զայգին Նաբովթայ Յեզրայելացւոյ՝ զոր ո՛չ ետ քեզ ընդ արծաթոյ. զի ո՛չ է Նաբովթ կենդանի՝ քանզի մեռա՛ւ[3722]։ [3722] Այլք. Եւ եղեւ իբրեւ լուաւ։ Ոմանք. Զի չէ Նաբովթ կեն՛՛։
15 Երբ Յեզաբէլը լսեց, որ Նաբոթը քարկոծուել ու մահացել է, ասաց Աքաաբին. «Գնա ժառանգի՛ր յեզրայէլացի Նաբոթի այգին, որը չէր ուզում այն քեզ արծաթով ծախել, քանզի Նաբոթը կենդանի չէ, նա մեռել է»:
15 Երբ Յեզաբէլ Նաբովթին քարկոծուիլն ու մեռնիլը լսեց, Աքաաբին ըսաւ. «Ելի՛ր, ժառանգէ՛ Յեզրայելացի Նաբովթին այգին, որ ինք քեզի ստակով տալ չուզեց. քանզի Նաբովթ ողջ չէ, հապա մեռաւ»։
Եւ եղեւ իբրեւ լուաւ Յեզաբէլ թէ քարկոծեցաւ Նաբովթ եւ մեռաւ, ասէ Յեզաբէլ ցԱքաաբ. Արի ժառանգեա զայգին Նաբովթայ Յեզրայելացւոյ` զոր ոչ ետ քեզ ընդ արծաթոյ. զի ոչ է Նաբովթ կենդանի, քանզի մեռաւ:

21:15: Եւ իբրեւ լուաւ Յեզաբէլ՝ թէ քարկոծեցաւ Նաբովթ՝ եւ մեռաւ. ասէ Յեզաբէլ ցԱքաաբ. Արի՛ ժառանգեա՛ զայգին Նաբովթայ Յեզրայելացւոյ՝ զոր ո՛չ ետ քեզ ընդ արծաթոյ. զի ո՛չ է Նաբովթ կենդանի՝ քանզի մեռա՛ւ[3722]։
[3722] Այլք. Եւ եղեւ իբրեւ լուաւ։ Ոմանք. Զի չէ Նաբովթ կեն՛՛։
15 Երբ Յեզաբէլը լսեց, որ Նաբոթը քարկոծուել ու մահացել է, ասաց Աքաաբին. «Գնա ժառանգի՛ր յեզրայէլացի Նաբոթի այգին, որը չէր ուզում այն քեզ արծաթով ծախել, քանզի Նաբոթը կենդանի չէ, նա մեռել է»:
15 Երբ Յեզաբէլ Նաբովթին քարկոծուիլն ու մեռնիլը լսեց, Աքաաբին ըսաւ. «Ելի՛ր, ժառանգէ՛ Յեզրայելացի Նաբովթին այգին, որ ինք քեզի ստակով տալ չուզեց. քանզի Նաբովթ ողջ չէ, հապա մեռաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1521:15 Услышав, что Навуфей побит камнями и умер, Иезавель сказала Ахаву: встань, возьми во владение виноградник Навуфея Изреелитянина, который не хотел отдать тебе за серебро; ибо Навуфея нет в живых, он умер.
21:15 καὶ και and; even ἐπεσκέψατο επισκεπτομαι visit; inspect Αχααβ αχααβ the παιδάρια παιδαριον little boy τῶν ο the ἀρχόντων αρχων ruling; ruler τῶν ο the χωρῶν χωρα territory; estate καὶ και and; even ἐγένοντο γινομαι happen; become διακόσιοι διακοσιοι two hundred καὶ και and; even τριάκοντα τριακοντα thirty καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐπεσκέψατο επισκεπτομαι visit; inspect τὸν ο the λαόν λαος populace; population πᾶν πας all; every υἱὸν υιος son δυνάμεως δυναμις power; ability ἑξήκοντα εξηκοντα sixty χιλιάδας χιλιας thousand
21:15 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כִּ ki כְּ as שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel כִּֽי־ kˈî- כִּי that סֻקַּ֥ל suqqˌal סקל stone נָבֹ֖ות nāvˌôṯ נָבֹות Naboth וַ wa וְ and יָּמֹ֑ת yyāmˈōṯ מות die וַ wa וְ and תֹּ֨אמֶר ttˌōmer אמר say אִיזֶ֜בֶל ʔîzˈevel אִיזֶבֶל Jezebel אֶל־ ʔel- אֶל to אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab ק֣וּם qˈûm קום arise רֵ֞שׁ rˈēš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] כֶּ֣רֶם׀ kˈerem כֶּרֶם vineyard נָבֹ֣ות nāvˈôṯ נָבֹות Naboth הַ ha הַ the יִּזְרְעֵאלִ֗י yyizrᵊʕēlˈî יִזְרְעֵאלִי Jezreelite אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] מֵאֵן֙ mēʔˌēn מאן refuse לָ lā לְ to תֶת־ ṯeṯ- נתן give לְךָ֣ lᵊḵˈā לְ to בְ vᵊ בְּ in כֶ֔סֶף ḵˈesef כֶּסֶף silver כִּ֣י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] נָבֹ֛ות nāvˈôṯ נָבֹות Naboth חַ֖י ḥˌay חַי alive כִּי־ kî- כִּי that מֵֽת׃ mˈēṯ מות die
21:15. factum est autem cum audisset Hiezabel lapidatum Naboth et mortuum locuta est ad Ahab surge posside vineam Naboth Hiezrahelitae qui noluit tibi adquiescere et dare eam accepta pecunia non enim vivit Naboth sed mortuus estAnd it came to pass, when Jezabel heard that Naboth was stoned, and dead, that she said to Achab: Arise, and take possession of the vineyard of Naboth, the Jezrahelite, who would not agree with thee, and give it thee for money: for Naboth is not alive, but dead.
15. And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.
21:15. Then it happened that, when Jezebel had heard that Naboth was stoned and was dead, she said to Ahab: “Rise up and take possession of the vineyard of Naboth, the Jezreelite, who was not willing to acquiesce to you, and to give it to you in exchange for money. For Naboth is not alive, but dead.”
21:15. And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.
And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead:

21:15 Услышав, что Навуфей побит камнями и умер, Иезавель сказала Ахаву: встань, возьми во владение виноградник Навуфея Изреелитянина, который не хотел отдать тебе за серебро; ибо Навуфея нет в живых, он умер.
21:15
καὶ και and; even
ἐπεσκέψατο επισκεπτομαι visit; inspect
Αχααβ αχααβ the
παιδάρια παιδαριον little boy
τῶν ο the
ἀρχόντων αρχων ruling; ruler
τῶν ο the
χωρῶν χωρα territory; estate
καὶ και and; even
ἐγένοντο γινομαι happen; become
διακόσιοι διακοσιοι two hundred
καὶ και and; even
τριάκοντα τριακοντα thirty
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἐπεσκέψατο επισκεπτομαι visit; inspect
τὸν ο the
λαόν λαος populace; population
πᾶν πας all; every
υἱὸν υιος son
δυνάμεως δυναμις power; ability
ἑξήκοντα εξηκοντα sixty
χιλιάδας χιλιας thousand
21:15
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כִּ ki כְּ as
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel
כִּֽי־ kˈî- כִּי that
סֻקַּ֥ל suqqˌal סקל stone
נָבֹ֖ות nāvˌôṯ נָבֹות Naboth
וַ wa וְ and
יָּמֹ֑ת yyāmˈōṯ מות die
וַ wa וְ and
תֹּ֨אמֶר ttˌōmer אמר say
אִיזֶ֜בֶל ʔîzˈevel אִיזֶבֶל Jezebel
אֶל־ ʔel- אֶל to
אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab
ק֣וּם qˈûm קום arise
רֵ֞שׁ rˈēš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
כֶּ֣רֶם׀ kˈerem כֶּרֶם vineyard
נָבֹ֣ות nāvˈôṯ נָבֹות Naboth
הַ ha הַ the
יִּזְרְעֵאלִ֗י yyizrᵊʕēlˈî יִזְרְעֵאלִי Jezreelite
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
מֵאֵן֙ mēʔˌēn מאן refuse
לָ לְ to
תֶת־ ṯeṯ- נתן give
לְךָ֣ lᵊḵˈā לְ to
בְ vᵊ בְּ in
כֶ֔סֶף ḵˈesef כֶּסֶף silver
כִּ֣י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
נָבֹ֛ות nāvˈôṯ נָבֹות Naboth
חַ֖י ḥˌay חַי alive
כִּי־ kî- כִּי that
מֵֽת׃ mˈēṯ מות die
21:15. factum est autem cum audisset Hiezabel lapidatum Naboth et mortuum locuta est ad Ahab surge posside vineam Naboth Hiezrahelitae qui noluit tibi adquiescere et dare eam accepta pecunia non enim vivit Naboth sed mortuus est
And it came to pass, when Jezabel heard that Naboth was stoned, and dead, that she said to Achab: Arise, and take possession of the vineyard of Naboth, the Jezrahelite, who would not agree with thee, and give it thee for money: for Naboth is not alive, but dead.
21:15. Then it happened that, when Jezebel had heard that Naboth was stoned and was dead, she said to Ahab: “Rise up and take possession of the vineyard of Naboth, the Jezreelite, who was not willing to acquiesce to you, and to give it to you in exchange for money. For Naboth is not alive, but dead.”
21:15. And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:15: Arise, take possession - By what rites or in what forms this was done, we do not know.
3 Kings (1 Kings) 21:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: Arise: Kg1 21:7; Pro 1:10-16, Pro 4:17
Geneva 1599
And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, (f) Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.
(f) This example of monstrous cruelty the Holy Spirit leaves to us, to the intent that we should abhor all tyranny, and especially in those whom nature and kind should move to be pitiful and inclined to mercy.
John Gill
And it came to pass when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab,.... To whom she communicated the news as soon as possible:
arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money, for Naboth is not alive, but dead; some think that Naboth was a near relation to Ahab, his father's brother's son (e); which they endeavour to support from his estate lying next to Ahab's, and from his being ordered to be set in an high place among the people; and Josephus, as before observed, says he was of illustrious descent; and so Ahab upon his death, his sons being also put to death with him, was next heir to his estate; and therefore Jezebel bid him enter on the possession of it, he being dead, and his sons also, and therefore there was nothing in his way to obstruct him: but rather her meaning is, that Naboth was dead, not of a natural but violent death, by the hand of the civil magistrate; as for blasphemy against God, so for treason against the king, in virtue of which his estate was forfeited to the crown, and that Ahab had a right to possess it; and so it was certainly condemned in later times however among the Jews, that if a man was condemned to die by the sanhedrim, his goods came to his heirs, but if for treason against the king, they ceded to him (f).
(e) T. Bab. Sanhedrin, fol. 48. 2. (f) Sanhed. ib.
21:1621:16: Եւ եղեւ իբրեւ լուաւ Աքաաբ՝ թէ մեռաւ Նաբովթ Յեզրայելացի, պատառեաց զհանդերձս իւր՝ եւ քուրձ զգեցաւ։ Եւ եղեւ յետ այնորիկ, յարեա՛ւ Աքաաբ՝ եւ էջ յայգին Նաբաւթայ Յեզրայելացւոյ ժառանգել[3723]։[3723] Ոմանք. Եւ յարեաւ Աքա՛՛.. ժառանգել զնա։
16 Երբ Աքաաբը լսեց, թէ յեզրայէլացի Նաբոթը մեռել է, իր զգեստները պատառոտեց ու քուրձ հագաւ: Դրանից յետոյ Աքաաբը եկաւ ու ժառանգեց յեզրայէլացի Նաբոթի այգին:
16 Երբ Աքաաբ Նաբովթին մեռնիլը լսեց, ոտքի ելաւ, որ Յեզրայելացի Նաբովթին այգին իջնէ ու զանիկա ժառանգէ։
Եւ եղեւ իբրեւ լուաւ Աքաաբ թէ մեռաւ Նաբովթ [492]Յեզրայելացի, պատառեաց զհանդերձս իւր եւ քուրձ զգեցաւ: Եւ եղեւ յետ այնորիկ եւ`` յարեաւ Աքաաբ եւ էջ յայգին Նաբովթայ Յեզրայելացւոյ ժառանգել:

21:16: Եւ եղեւ իբրեւ լուաւ Աքաաբ՝ թէ մեռաւ Նաբովթ Յեզրայելացի, պատառեաց զհանդերձս իւր՝ եւ քուրձ զգեցաւ։ Եւ եղեւ յետ այնորիկ, յարեա՛ւ Աքաաբ՝ եւ էջ յայգին Նաբաւթայ Յեզրայելացւոյ ժառանգել[3723]։
[3723] Ոմանք. Եւ յարեաւ Աքա՛՛.. ժառանգել զնա։
16 Երբ Աքաաբը լսեց, թէ յեզրայէլացի Նաբոթը մեռել է, իր զգեստները պատառոտեց ու քուրձ հագաւ: Դրանից յետոյ Աքաաբը եկաւ ու ժառանգեց յեզրայէլացի Նաբոթի այգին:
16 Երբ Աքաաբ Նաբովթին մեռնիլը լսեց, ոտքի ելաւ, որ Յեզրայելացի Նաբովթին այգին իջնէ ու զանիկա ժառանգէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1621:16 Когда услышал Ахав, что Навуфей [Изреелитянин] был убит, [разодрал одежды свои и надел на себя вретище, а потом] встал Ахав, чтобы пойти в виноградник Навуфея Изреелитянина и взять его во владение.
21:16 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out μεσημβρίας μεσημβρια midday καὶ και and; even υἱὸς υιος son Αδερ αδερ drink μεθύων μεθυω get drunk ἐν εν in Σοκχωθ σοκχωθ he; him καὶ και and; even οἱ ο the βασιλεῖς βασιλευς monarch; king τριάκοντα τριακοντα thirty καὶ και and; even δύο δυο two βασιλεῖς βασιλευς monarch; king συμβοηθοὶ συμβοηθος with; amid αὐτοῦ αυτος he; him
21:16 וַ wa וְ and יְהִ֛י yᵊhˈî היה be כִּ ki כְּ as שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab כִּ֣י kˈî כִּי that מֵ֣ת mˈēṯ מות die נָבֹ֑ות nāvˈôṯ נָבֹות Naboth וַ wa וְ and יָּ֣קָם yyˈāqom קום arise אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab לָ lā לְ to רֶ֛דֶת rˈeḏeṯ ירד descend אֶל־ ʔel- אֶל to כֶּ֛רֶם kˈerem כֶּרֶם vineyard נָבֹ֥ות nāvˌôṯ נָבֹות Naboth הַ ha הַ the יִּזְרְעֵאלִ֖י yyizrᵊʕēlˌî יִזְרְעֵאלִי Jezreelite לְ lᵊ לְ to רִשְׁתֹּֽו׃ ס rištˈô . s ירשׁ trample down
21:16. quod cum audisset Ahab mortuum videlicet Naboth surrexit et descendebat in vineam Naboth Hiezrahelitae ut possideret eamAnd when Achab heard this, to wit, that Naboth was dead, he arose, and went down into the vineyard of Naboth, the Jezrahelite, to take possession of it.
16. And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
21:16. And when Ahab had heard this, namely, that Naboth was dead, he rose up and descended to the vineyard of Naboth, the Jezreelite, so that he might take possession of it.
21:16. And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it:

21:16 Когда услышал Ахав, что Навуфей [Изреелитянин] был убит, [разодрал одежды свои и надел на себя вретище, а потом] встал Ахав, чтобы пойти в виноградник Навуфея Изреелитянина и взять его во владение.
21:16
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
μεσημβρίας μεσημβρια midday
καὶ και and; even
υἱὸς υιος son
Αδερ αδερ drink
μεθύων μεθυω get drunk
ἐν εν in
Σοκχωθ σοκχωθ he; him
καὶ και and; even
οἱ ο the
βασιλεῖς βασιλευς monarch; king
τριάκοντα τριακοντα thirty
καὶ και and; even
δύο δυο two
βασιλεῖς βασιλευς monarch; king
συμβοηθοὶ συμβοηθος with; amid
αὐτοῦ αυτος he; him
21:16
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
כִּ ki כְּ as
שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
כִּ֣י kˈî כִּי that
מֵ֣ת mˈēṯ מות die
נָבֹ֑ות nāvˈôṯ נָבֹות Naboth
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab
לָ לְ to
רֶ֛דֶת rˈeḏeṯ ירד descend
אֶל־ ʔel- אֶל to
כֶּ֛רֶם kˈerem כֶּרֶם vineyard
נָבֹ֥ות nāvˌôṯ נָבֹות Naboth
הַ ha הַ the
יִּזְרְעֵאלִ֖י yyizrᵊʕēlˌî יִזְרְעֵאלִי Jezreelite
לְ lᵊ לְ to
רִשְׁתֹּֽו׃ ס rištˈô . s ירשׁ trample down
21:16. quod cum audisset Ahab mortuum videlicet Naboth surrexit et descendebat in vineam Naboth Hiezrahelitae ut possideret eam
And when Achab heard this, to wit, that Naboth was dead, he arose, and went down into the vineyard of Naboth, the Jezrahelite, to take possession of it.
21:16. And when Ahab had heard this, namely, that Naboth was dead, he rose up and descended to the vineyard of Naboth, the Jezreelite, so that he might take possession of it.
21:16. And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:16: To take possession of it - The goods of traitors appear to have been forfeited to the crown by the Jewish law as they still are almost universally throughout the East. Compare Sa2 16:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: Ahab rose up: Sa2 1:13-16, Sa2 4:9-12, Sa2 11:25-27, Sa2 23:15-17; Psa 50:18; Isa 33:15; Oba 1:12-14; Rom 1:32; Pe2 2:15
Carl Friedrich Keil and Franz Delitzsch

But when Ahab went down to Jezreel to take possession of the vineyard of Naboth, Elijah came to meet him by the command of God, with the word of the Lord, "Hast thou murdered and also taken possession?" The question served to sharpen his conscience, since Ahab was obliged to admit the fact. בּשׁמרון אשׁר means "who lives at Samaria," for when Elijah came to meet him, Ahab was in Jezreel, Elijah then said to him still further: "Thus saith the Lord: In the place where the dogs have licked the blood of Naboth, will they also lick thine, yea, thy blood." אתּה גּם serves as an emphatic repetition of the suffix (cf. Ges. 121, 3). This threat was only so far fulfilled upon Ahab, from the compassion of God, and in consequence of his humbling himself under the divine judgment (3Kings 21:27-29), that dogs licked his blood at Samaria when the carriage was washed in which he had died (3Kings 22:38); but it was literally fulfilled in the case of his son Joram, whose corpse was cast into Naboth's piece of ground (4Kings 9:25-26).
John Gill
And it came to pass, when Ahab heard that Naboth was dead,.... Of which he was informed by Jezebel:
that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it; if it was in Jezreel, that was sixteen miles from Samaria, and lay lower than that, in a valley, and therefore he is said to go down to it; and which he did very likely in great state and pomp, many of his nobles and captains accompanying him, as we read that Jehu and Bidkar did ride after him at this time, 4Kings 9:25.
Robert Jamieson, A. R. Fausset and David Brown
Ahab rose up to go down--from Samaria to Jezreel.
21:1721:17: Եւ խօսեցաւ Տէր ընդ Եղիայի Թեզբացւոյ՝ եւ ասէ.
17 Տէրը խօսելով թեզբացի Եղիայի հետ՝ ասաց.
17 Տէրոջը խօսքը Թեզբացի Եղիային եղաւ՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Եղիայի Թեզբացւոյ եւ ասէ:

21:17: Եւ խօսեցաւ Տէր ընդ Եղիայի Թեզբացւոյ՝ եւ ասէ.
17 Տէրը խօսելով թեզբացի Եղիայի հետ՝ ասաց.
17 Տէրոջը խօսքը Թեզբացի Եղիային եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
21:1721:17 И было слово Господне к Илии Фесвитянину:
21:17 καὶ και and; even ἐξῆλθον εξερχομαι come out; go out παιδάρια παιδαριον little boy ἀρχόντων αρχων ruling; ruler τῶν ο the χωρῶν χωρα territory; estate ἐν εν in πρώτοις πρωτος first; foremost καὶ και and; even ἀποστέλλουσιν αποστελλω send off / away καὶ και and; even ἀπαγγέλλουσιν απαγγελλω report τῷ ο the βασιλεῖ βασιλευς monarch; king Συρίας συρια Syria; Siria λέγοντες λεγω tell; declare ἄνδρες ανηρ man; husband ἐξεληλύθασιν εξερχομαι come out; go out ἐκ εκ from; out of Σαμαρείας σαμαρεια Samareia; Samaria
21:17 וַ wa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אֵלִיָּ֥הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah הַ ha הַ the תִּשְׁבִּ֖י ttišbˌî תִּשְׁבִּי Tishbite לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
21:17. factus est igitur sermo Domini ad Heliam Thesbiten dicensAnd the word of the Lord came to Elias, the Thesbite, saying:
17. And the word of the LORD came to Elijah the Tishbite, saying,
21:17. Then the word of the Lord came to Elijah, the Tishbite, saying:
21:17. And the word of the LORD came to Elijah the Tishbite, saying,
And the word of the LORD came to Elijah the Tishbite, saying:

21:17 И было слово Господне к Илии Фесвитянину:
21:17
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
παιδάρια παιδαριον little boy
ἀρχόντων αρχων ruling; ruler
τῶν ο the
χωρῶν χωρα territory; estate
ἐν εν in
πρώτοις πρωτος first; foremost
καὶ και and; even
ἀποστέλλουσιν αποστελλω send off / away
καὶ και and; even
ἀπαγγέλλουσιν απαγγελλω report
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Συρίας συρια Syria; Siria
λέγοντες λεγω tell; declare
ἄνδρες ανηρ man; husband
ἐξεληλύθασιν εξερχομαι come out; go out
ἐκ εκ from; out of
Σαμαρείας σαμαρεια Samareia; Samaria
21:17
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אֵלִיָּ֥הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah
הַ ha הַ the
תִּשְׁבִּ֖י ttišbˌî תִּשְׁבִּי Tishbite
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
21:17. factus est igitur sermo Domini ad Heliam Thesbiten dicens
And the word of the Lord came to Elias, the Thesbite, saying:
21:17. Then the word of the Lord came to Elijah, the Tishbite, saying:
21:17. And the word of the LORD came to Elijah the Tishbite, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: Теперь для обличения вопиющего преступления Ахава является еще раз и, как всегда, с быстротой молнии пророк Илия. Xотя инициатива преступления, вдохновение на убийство Навуфея исходили от Иезавели, но несомненная известность этого дела Ахаву (ст. 7) и очевидное услаждение его добытым кровью приобретением (ст. 16) делали его участником преступления жены его в полной мере (ср. Быт. III:9). Пророчество о постыдной смерти Ахава (ст. 19) во всей точности исполнилось на сыне его Иораме (4: Цар. IX:21-26), но по существу и на самом Ахаве, XXII:38: из этого последнего места принятый текст LXXи и славян вносят и в XXI:19: слова: καί αι πόρναι λούσονται εν τω̃ αίριπτι σου, и блудницы измыются в крови твоей, кроме того в обоих местах у LXXи и славян вставляют αι ύες, свинии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ahab's Doom Foretold. B. C. 899.

17 And the word of the LORD came to Elijah the Tishbite, saying, 18 Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. 19 And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine. 20 And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the LORD. 21 Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel, 22 And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin. 23 And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel. 24 Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat. 25 But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up. 26 And he did very abominably in following idols, according to all things as did the Amorites, whom the LORD cast out before the children of Israel. 27 And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. 28 And the word of the LORD came to Elijah the Tishbite, saying, 29 Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house.
In these verses we may observe,
I. The very bad character that is given of Ahab (v. 25, 26), which comes in here to justify God in the heavy sentence passed upon him, and to show that though it was passed upon occasion of his sin in the matter of Naboth (which David's sin in the matter of Uriah did too much resemble), yet God would not have punished him so severely if he had not been guilty of many other sins, especially idolatry; whereas David, except in that one matter, did that which was right. But, as to Ahab, there was none like him, so ingenious and industrious in sin, and that made a trade of it. He sold himself to work wickedness, that is, he made himself a perfect slave to his lusts, and was as much at their beck and command as ever any servant was at his master's. He was wholly given up to sin, and, upon condition he might have the pleasures of it, he would take the wages of it, which is death, Rom. vi. 23. Blessed Paul complained that he was sold under sin (Rom. vii. 14), as a poor captive against his will; but Ahab was voluntary: he sold himself to sin; of choice, and as his own act and deed, he submitted to the dominion of sin. It was no excuse of his crimes that Jezebel his wife stirred him up to do wickedly, and made him, in many respects, worse than otherwise he would have been. To what a pitch of impiety did he arrive who had such tinder of corruption in his heart and such a temper in his bosom to strike fire into it! In many things he did ill, but he did most abominably in following idols, like the Canaanites; his immoralities were very provoking to God, but his idolatries were especially so. Israel's case was sad when a prince of such a character as this reigned over them.
II. The message with which Elijah was sent to him, when he went to take possession of Naboth's vineyard, v. 17-19.
1. Hitherto God kept silence, did not intercept Jezebel's letters, nor stay the process of the elders of Jezreel; but now Ahab is reproved and his sin set in order before his eyes. (1.) The person sent is Elijah. A prophet of lower rank was sent with messages of kindness to him, ch. xx. 13. But the father of the prophets is sent to try him, and condemn him, for his murder. (2.) The place is Naboth's vineyard and the time just when he is taking possession of it; then, and there, must his doom be read him. By taking possession, he avowed all that was done, and made himself guilty ex post facto--as an accessary after the fact. There he was taken in the commission of the errors, and therefore the conviction would come upon him with so much the more force. "What hast thou to do in this vineyard? What good canst thou expect from it when it is purchased with blood (Hab. ii. 12) and thou hast caused the owner thereof to lose his life?" Job xxxi. 39. Now that he is pleasing himself with his ill-gotten wealth, and giving direction for the turning of this vineyard into a flower-garden, his meat in his bowels is turned. He shall not feel quietness. When he is about to fill his belly, God shall cast the fury of his wrath upon him, Job xx. 14, 20, 23.
2. Let us see what passed between him and the prophet.
(1.) Ahab vented his wrath against Elijah, fell into a passion at the sight of him, and, instead of humbling himself before the prophet, as he ought to have done (2 Chron. xxxvi. 12), was ready to fly in his face. Hast thou found me, O my enemy? v. 20. This shows, [1.] That he hated him. The last time we found them together they parted very good friends, ch. xviii. 46. Then Ahab had countenanced the reformation, and therefore then all was well between him and the prophet; but now he had relapsed, and was worse than ever. His conscience told him he had made God his enemy, and therefore he could not expect Elijah should be his friend. Note, That man's condition is very miserable that has made the word of God his enemy, and his condition is very desperate that reckons the ministers of that word his enemies because they tell him the truth, Gal. iv. 16. Ahab, having sold himself to sin, was resolved to stand to his bargain, and could not endure him that would have helped him to recover himself, [2.] That he feared him: Hast thou found me? intimating that he shunned him all he could, and it was now a terror to him to see him. The sight of him was like that of the handwriting upon the wall to Belshazzar; it made his countenance change, the joints of his loins were loosed, and his knees smote one against another. Never was poor debtor or criminal so confounded at the sight of the officer that came to arrest him. Men may thank themselves if they make God and his word a terror to them.
(2.) Elijah denounced God's wrath against Ahab: I have found thee (says he, v. 20), because thou hast sold thyself to work evil. Note, Those that give up themselves to sin will certainly be found out, sooner or later, to their unspeakable horror and amazement. Ahab is now set to the bar, as Naboth was, and trembles more than he did. [1.] Elijah finds the indictment against him, and convicts him upon the notorious evidence of the fact (v. 19): Hast thou killed, and also taken possession? He was thus charged with the murder of Naboth, and it would not serve him to say the law killed him (perverted justice is the highest injustice), nor that, if he was unjustly prosecuted, it was not his doing--he knew nothing of it; for it was to please him that it was done, and he had shown himself pleased with it, and so had made himself guilty of all that was done in the unjust prosecution of Naboth. He killed, for he took possession. If he takes the garden, he takes the guilt with it. Terra transit cum onere--The land with the incumbrance. [2.] He passes judgment upon him. He told him from God that his family should be ruined and rooted out (v. 21) and all his posterity cut off,--that his house should be made like the houses of his wicked predecessors, Jeroboam and Baasha (v. 22), particularly that those who died in the city should be meat for dogs and those who died in the field meat for birds (v. 24), which had been foretold of Jeroboam's house (ch. xiv. 11), and of Baasha's (ch. xvi. 4),-- that Jezebel, particularly, should be devoured by dogs (v. 23), which was fulfilled (2 Kings ix. 36),-- and, as for Ahab himself, that the dogs should lick his blood in the very same place where they licked Naboth's (v. 19-- "Thy blood, even thine, though it be royal blood, though it swell thy veins with pride and boil in thy heart with anger, shall ere long be an entertainment for the dogs"), which was fulfilled, ch. xxii. 38. This intimates that he should die a violent death, should come to his grave with blood, and that disgrace should attend him, the foresight of which must needs be a great mortification to such a proud man. Punishments after death are here most insisted on, which, though such as affected the body only, were perhaps designed as figures of the soul's misery after death.
III. Ahab's humiliation under the sentence passed upon him, and the favourable message sent him thereupon. 1. Ahab was a kind of penitent. The message Elijah delivered to him in God's name put him into a fright for the present, so that he rent his clothes and put on sackcloth, v. 27. He was still a proud hardened sinner, and yet thus reduced. Note, God can make the stoutest heart to tremble and the proudest to humble itself. His word is quick and powerful, and is, when the pleases to make it so, like a fire and a hammer, Jer. xxiii. 29. It made Felix tremble. Ahab put on the garb and guise of a penitent, and yet his heart was unhumbled and unchanged. After this, we find, he hated a faithful prophet, ch. xxii. 8. Note, It is no new thing to find the show and profession of repentance where yet the truth and substance of it are wanting. Ahab's repentance was only what might be seen of men: Seest thou (says God to Elijah) how Ahab humbles himself; it was external only, the garments rent, but not the heart. A hypocrite may go very far in the outward performance of holy duties and yet come short. 2. He obtained hereby a reprieve, which I may call a kind of pardon. Though it was but an outside repentance (lamenting the judgment only, and not the sin), though he did not leave his idols, nor restore the vineyard to Naboth's heirs, yet, because he did hereby give some glory to God, God took notice of it, and bade Elijah take notice of it: Seest thou how Ahab humbles himself? v. 29. In consideration of this the threatened ruin of his house, which had not been fixed to any time, should be adjourned to his son's days. The sentence should not be revoked, but the execution suspended. Now, (1.) This discovers the great goodness of God, and his readiness to show mercy, which here rejoices against judgment. Favour was shown to this wicked man that God might magnify his goodness (says bishop Sanderson) even to the hazard of his other divine perfections; as if (says he) God would be thought unholy, or untrue, or unjust (though he be none of these), or any thing, rather than unmerciful. (2.) This teaches us to take notice of that which is good even in those who are not so good as they should be: let it be commended as far as it goes. (3.) This gives a reason why wicked people sometimes prosper long; God is rewarding their external services with external mercies. (4.) This encourages all those that truly repent and unfeignedly believe the holy gospel. If a pretending partial penitent shall go to his house reprieved, doubtless a sincere penitent shall go to his house justified.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: Kg2 1:15, Kg2 1:16, Kg2 5:26; Psa 9:12; Isa 26:21
John Gill
And the word of the Lord came to Elijah the prophet,.... Where he now was, when this word came to him, is not certain; nor what he had been employed in for some time past, since we hear nothing of him since the unction of Elisha, other prophets of lesser note being employed in messages to Ahab from time to time; perhaps Elijah, while Ahab was engaged in war with the king of Syria, spent his time in founding or reviving the schools of the prophets, and instructing and training up those that were in them for public usefulness, since we afterwards hear of them; the word that came to him is, by the Targum, called the word of prophecy, as indeed it was, foretelling the destruction of Ahab and his house: saying; as follows.
Robert Jamieson, A. R. Fausset and David Brown
ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (3Kings 21:17-29)
Hast thou killed, and also taken possession?--While Ahab was in the act of surveying his ill-gotten possession, Elijah, by divine commission, stood before him. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (compare Ezek 45:8; Ezek 46:16-18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly acquired property.
21:1821:18: Արի՛ է՛ջ ընդ առաջ Աքաաբու արքայի Իսրայէլի որ ՚ի Սամարիա. զի նա էջ յայգին Նաբովթայ ժառանգել զնա[3724]. [3724] Այլք. Եւ նա էջ յայգի Նաբով՛՛։
18 «Վեր կաց գնա՛ Իսրայէլի Աքաաբ արքայի մօտ, Սամարիա: Նա գնացել է Նաբոթի այգին ժառանգելու:
18 «Ելի՛ր, Սամարիա բնակող Իսրայէլի Աքաաբ թագաւորը դիմաւորելու իջի՛ր։ Ահա անիկա Նաբովթի այգիին մէջն է, ուր իջեր է զանիկա ժառանգելու համար
Արի էջ ընդ առաջ Աքաաբու արքայի Իսրայելի որ ի Սամարիա. զի նա էջ յայգին Նաբովթայ ժառանգել զնա:

21:18: Արի՛ է՛ջ ընդ առաջ Աքաաբու արքայի Իսրայէլի որ ՚ի Սամարիա. զի նա էջ յայգին Նաբովթայ ժառանգել զնա[3724].
[3724] Այլք. Եւ նա էջ յայգի Նաբով՛՛։
18 «Վեր կաց գնա՛ Իսրայէլի Աքաաբ արքայի մօտ, Սամարիա: Նա գնացել է Նաբոթի այգին ժառանգելու:
18 «Ելի՛ր, Սամարիա բնակող Իսրայէլի Աքաաբ թագաւորը դիմաւորելու իջի՛ր։ Ահա անիկա Նաբովթի այգիին մէջն է, ուր իջեր է զանիկա ժառանգելու համար
zohrab-1805▾ eastern-1994▾ western am▾
21:1821:18 встань, пойди навстречу Ахаву, царю Израильскому, который в Самарии, вот, он теперь в винограднике Навуфея, куда пришел, чтобы взять {его} во владение;
21:18 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him εἰ ει if; whether εἰς εις into; for εἰρήνην ειρηνη peace οὗτοι ουτος this; he ἐκπορεύονται εκπορευομαι emerge; travel out συλλάβετε συλλαμβανω take hold of; conceive αὐτοὺς αυτος he; him ζῶντας ζαω live; alive καὶ και and; even εἰ ει if; whether εἰς εις into; for πόλεμον πολεμος battle ζῶντας ζαω live; alive συλλάβετε συλλαμβανω take hold of; conceive αὐτούς αυτος he; him
21:18 ק֣וּם qˈûm קום arise רֵ֗ד rˈēḏ ירד descend לִ li לְ to קְרַ֛את qᵊrˈaṯ קרא encounter אַחְאָ֥ב ʔaḥʔˌāv אַחְאָב Ahab מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria הִנֵּה֙ hinnˌē הִנֵּה behold בְּ bᵊ בְּ in כֶ֣רֶם ḵˈerem כֶּרֶם vineyard נָבֹ֔ות nāvˈôṯ נָבֹות Naboth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָ֥רַד yˌāraḏ ירד descend שָׁ֖ם šˌām שָׁם there לְ lᵊ לְ to רִשְׁתֹּֽו׃ rištˈô ירשׁ trample down
21:18. surge et descende in occursum Ahab regis Israhel qui est in Samaria ecce ad vineam Naboth descendit ut possideat eamArise, and go down to meet Achab, king of Israel, who is in Samaria: behold he is going down to the vineyard of Naboth, to take possession of it:
18. Arise, go down to meet Ahab king of Israel, which dwelleth in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to take possession of it.
21:18. “Rise up, and descend to meet Ahab, the king of Israel, who is in Samaria. Behold, he is descending to the vineyard of Naboth, so that he may take possession of it.
21:18. Arise, go down to meet Ahab king of Israel, which [is] in Samaria: behold, [he is] in the vineyard of Naboth, whither he is gone down to possess it.
Arise, go down to meet Ahab king of Israel, which [is] in Samaria: behold, [he is] in the vineyard of Naboth, whither he is gone down to possess it:

21:18 встань, пойди навстречу Ахаву, царю Израильскому, который в Самарии, вот, он теперь в винограднике Навуфея, куда пришел, чтобы взять {его} во владение;
21:18
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
εἰ ει if; whether
εἰς εις into; for
εἰρήνην ειρηνη peace
οὗτοι ουτος this; he
ἐκπορεύονται εκπορευομαι emerge; travel out
συλλάβετε συλλαμβανω take hold of; conceive
αὐτοὺς αυτος he; him
ζῶντας ζαω live; alive
καὶ και and; even
εἰ ει if; whether
εἰς εις into; for
πόλεμον πολεμος battle
ζῶντας ζαω live; alive
συλλάβετε συλλαμβανω take hold of; conceive
αὐτούς αυτος he; him
21:18
ק֣וּם qˈûm קום arise
רֵ֗ד rˈēḏ ירד descend
לִ li לְ to
קְרַ֛את qᵊrˈaṯ קרא encounter
אַחְאָ֥ב ʔaḥʔˌāv אַחְאָב Ahab
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria
הִנֵּה֙ hinnˌē הִנֵּה behold
בְּ bᵊ בְּ in
כֶ֣רֶם ḵˈerem כֶּרֶם vineyard
נָבֹ֔ות nāvˈôṯ נָבֹות Naboth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָ֥רַד yˌāraḏ ירד descend
שָׁ֖ם šˌām שָׁם there
לְ lᵊ לְ to
רִשְׁתֹּֽו׃ rištˈô ירשׁ trample down
21:18. surge et descende in occursum Ahab regis Israhel qui est in Samaria ecce ad vineam Naboth descendit ut possideat eam
Arise, and go down to meet Achab, king of Israel, who is in Samaria: behold he is going down to the vineyard of Naboth, to take possession of it:
21:18. “Rise up, and descend to meet Ahab, the king of Israel, who is in Samaria. Behold, he is descending to the vineyard of Naboth, so that he may take possession of it.
21:18. Arise, go down to meet Ahab king of Israel, which [is] in Samaria: behold, [he is] in the vineyard of Naboth, whither he is gone down to possess it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:18: Go down to meet Ahab - This was the next day after the murder, as we learn from the above quotation, Kg2 9:26.
3 Kings (1 Kings) 21:19
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: which is in Samaria: Kg1 13:32; Ch2 22:9
John Gill
Arise, go down to meet Ahab king of Israel, which is in Samaria,.... Whose seat was there, his palace where he dwelt; and Benjamin of Tudela says (g), that in his time might be discerned in Samaria the palace of Ahab king of Israel, that is, some traces of it; some connect the last clause with Israel, as if the sense was, that Ahab was king over those tribes of Israel, of which Samaria was the head:
behold, he is in the vineyard of Naboth: or "will be" by the time thou gettest thither; though the Arabic version is, he is "now" in the vineyard of Naboth:
whither he is gone down to possess it; as if it was his legal inheritance.
(g) Itinerar. p. 38.
21:1921:19: եւ խօսեսցիս ընդ նմա՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր. Որպէս սպաներ եւ ժառանգեցեր, վասն այդորիկ ա՛յսպէս ասէ Տէր. ՚Ի տեղւոջ ուր լափեցին շունք եւ խոզք զարիւն Նաբովթայ, ա՛նդ լափեսցեն զարիւն քո, եւ բոզք լուասցին յարեան քում։
19 Կը խօսես նրա հետ ու կ’ասես. այսպէս է ասում Տէրը. “Քանի որ սպանեցիր ու ժառանգեցիր նրա ունեցուածքը, ապա դրա համար այսպէս է ասում Տէրը. ՛՛Այն տեղում, ուր շներն ու խոզերը լափեցին Նաբոթի արիւնը, նոյն տեղում լափելու են նաեւ քո արիւնը, եւ բոզերը լողանալու են քո արեան մէջ՛՛”»:
19 Ու անոր ըսէ՝ Տէրը այսպէս կ’ըսէ. ‘Մեռցուցիր ու կը ժառանգե՞ս ալ’։ Նաեւ անոր խօսելով՝ ըսէ. Տէրը այսպէս կ’ըսէ. ‘Այն տեղը ուր շուները Նաբովթին արիւնը լափեցին, հոն շուները քու արիւնդ պիտի լափեն’»։
եւ խօսեսցիս ընդ նմա եւ ասասցես. Այսպէս ասէ Տէր. [493]Որպէս սպաներ եւ ժառանգեցեր. վասն այդորիկ`` այսպէս ասէ Տէր. Ի տեղւոջ ուր լափեցին շունք [494]եւ խոզք`` զարիւն Նաբովթայ, անդ լափեսցեն զարիւն քո [495]եւ բոզք լուասցին յարեան քում:

21:19: եւ խօսեսցիս ընդ նմա՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր. Որպէս սպաներ եւ ժառանգեցեր, վասն այդորիկ ա՛յսպէս ասէ Տէր. ՚Ի տեղւոջ ուր լափեցին շունք եւ խոզք զարիւն Նաբովթայ, ա՛նդ լափեսցեն զարիւն քո, եւ բոզք լուասցին յարեան քում։
19 Կը խօսես նրա հետ ու կ’ասես. այսպէս է ասում Տէրը. “Քանի որ սպանեցիր ու ժառանգեցիր նրա ունեցուածքը, ապա դրա համար այսպէս է ասում Տէրը. ՛՛Այն տեղում, ուր շներն ու խոզերը լափեցին Նաբոթի արիւնը, նոյն տեղում լափելու են նաեւ քո արիւնը, եւ բոզերը լողանալու են քո արեան մէջ՛՛”»:
19 Ու անոր ըսէ՝ Տէրը այսպէս կ’ըսէ. ‘Մեռցուցիր ու կը ժառանգե՞ս ալ’։ Նաեւ անոր խօսելով՝ ըսէ. Տէրը այսպէս կ’ըսէ. ‘Այն տեղը ուր շուները Նաբովթին արիւնը լափեցին, հոն շուները քու արիւնդ պիտի լափեն’»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1921:19 и скажи ему: > и скажи ему: >.
21:19 καὶ και and; even μὴ μη not ἐξελθάτωσαν εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the πόλεως πολις city τὰ ο the παιδάρια παιδαριον little boy ἀρχόντων αρχων ruling; ruler τῶν ο the χωρῶν χωρα territory; estate καὶ και and; even ἡ ο the δύναμις δυναμις power; ability ὀπίσω οπισω in back; after αὐτῶν αυτος he; him
21:19 וְ wᵊ וְ and דִבַּרְתָּ֨ ḏibbartˌā דבר speak אֵלָ֜יו ʔēlˈāʸw אֶל to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] רָצַ֖חְתָּ rāṣˌaḥtā רצח kill וְ wᵊ וְ and גַם־ ḡam- גַּם even יָרָ֑שְׁתָּ yārˈāšᵊttā ירשׁ trample down וְ wᵊ וְ and דִבַּרְתָּ֨ ḏibbartˌā דבר speak אֵלָ֜יו ʔēlˈāʸw אֶל to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in מְקֹ֗ום mᵊqˈôm מָקֹום place אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לָקְק֤וּ lāqᵊqˈû לקק lick הַ ha הַ the כְּלָבִים֙ kkᵊlāvîm כֶּלֶב dog אֶת־ ʔeṯ- אֵת [object marker] דַּ֣ם dˈam דָּם blood נָבֹ֔ות nāvˈôṯ נָבֹות Naboth יָלֹ֧קּוּ yālˈōqqû לקק lick הַ ha הַ the כְּלָבִ֛ים kkᵊlāvˈîm כֶּלֶב dog אֶת־ ʔeṯ- אֵת [object marker] דָּמְךָ֖ dāmᵊḵˌā דָּם blood גַּם־ gam- גַּם even אָֽתָּה׃ ʔˈāttā אַתָּה you
21:19. et loqueris ad eum dicens haec dicit Dominus occidisti insuper et possedisti et post haec addes haec dicit Dominus in loco hoc in quo linxerunt canes sanguinem Naboth lambent tuum quoque sanguinemAnd thou shalt speak to him, saying: Thus saith the Lord: Thou hast slain: moreover also thou hast taken possession. And after these words thou shalt add: Thus saith the Lord: In this place, wherein the dogs have licked the blood of Naboth, they shall lick thy blood also.
19. And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? and thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.
21:19. And you shall speak to him, saying: ‘Thus says the Lord: You have killed. Moreover you have also taken possession.’ And after this, you shall add: ‘Thus says the Lord: In this place, where the dogs have licked the blood of Naboth, they shall also lick your blood.’ ”
21:19. And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.
And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine:

21:19 и скажи ему: <<так говорит Господь: ты убил, и еще вступаешь в наследство?>> и скажи ему: <<так говорит Господь: на том месте, где псы лизали кровь Навуфея, псы будут лизать и твою кровь>>.
21:19
καὶ και and; even
μὴ μη not
ἐξελθάτωσαν εξερχομαι come out; go out
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
τὰ ο the
παιδάρια παιδαριον little boy
ἀρχόντων αρχων ruling; ruler
τῶν ο the
χωρῶν χωρα territory; estate
καὶ και and; even
ο the
δύναμις δυναμις power; ability
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
21:19
וְ wᵊ וְ and
דִבַּרְתָּ֨ ḏibbartˌā דבר speak
אֵלָ֜יו ʔēlˈāʸw אֶל to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
רָצַ֖חְתָּ rāṣˌaḥtā רצח kill
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
יָרָ֑שְׁתָּ yārˈāšᵊttā ירשׁ trample down
וְ wᵊ וְ and
דִבַּרְתָּ֨ ḏibbartˌā דבר speak
אֵלָ֜יו ʔēlˈāʸw אֶל to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
מְקֹ֗ום mᵊqˈôm מָקֹום place
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לָקְק֤וּ lāqᵊqˈû לקק lick
הַ ha הַ the
כְּלָבִים֙ kkᵊlāvîm כֶּלֶב dog
אֶת־ ʔeṯ- אֵת [object marker]
דַּ֣ם dˈam דָּם blood
נָבֹ֔ות nāvˈôṯ נָבֹות Naboth
יָלֹ֧קּוּ yālˈōqqû לקק lick
הַ ha הַ the
כְּלָבִ֛ים kkᵊlāvˈîm כֶּלֶב dog
אֶת־ ʔeṯ- אֵת [object marker]
דָּמְךָ֖ dāmᵊḵˌā דָּם blood
גַּם־ gam- גַּם even
אָֽתָּה׃ ʔˈāttā אַתָּה you
21:19. et loqueris ad eum dicens haec dicit Dominus occidisti insuper et possedisti et post haec addes haec dicit Dominus in loco hoc in quo linxerunt canes sanguinem Naboth lambent tuum quoque sanguinem
And thou shalt speak to him, saying: Thus saith the Lord: Thou hast slain: moreover also thou hast taken possession. And after these words thou shalt add: Thus saith the Lord: In this place, wherein the dogs have licked the blood of Naboth, they shall lick thy blood also.
21:19. And you shall speak to him, saying: ‘Thus says the Lord: You have killed. Moreover you have also taken possession.’ And after this, you shall add: ‘Thus says the Lord: In this place, where the dogs have licked the blood of Naboth, they shall also lick your blood.’ ”
21:19. And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:19: In the place where dogs licked, etc. - It is in vain to look for a literal fulfillment of this prediction. Thus it would have been fulfilled, but the humiliation of Ahab induced the merciful God to say, I will not bring the evil in his days, but in the days of his son, Kg1 21:29. Now dogs did lick the blood of Ahab; but it was at the pool of Samaria, where his chariot and his armor were washed, after he had received his death wound at Ramoth-gilead; but some think this was the place where Naboth was stoned: see Kg1 22:38. And how literally the prediction concerning his son was fulfilled, see Kg2 9:25, where we find that the body of Jehoram his son, just then slain by an arrow that had passed through his heart, was thrown into the portion of the field of Naboth the Jezreelite; and there, doubtless, the dogs licked his blood, if they did not even devour his body. There is a similar idea of the propriety of punishment overtaking the culprit in the place where he had committed the crime, expressed by Orestes to Aegisthus, Soph. Elect. 1495.
- Χωρει δ' ενθαπερ κατεκτανες
Πατερα τον αμον, ὡς εν ταυτῳ θανῃς.
- Go where thou slew'st my father,
That in the self-same place thou too may'st die.
3 Kings (1 Kings) 21:20
Albert Barnes: Notes on the Bible - 1834
21:19: Hast thou killed, and also taken possession? - These words rebuke especially Ahab's indecent haste. He went to Jezreel the very day after Naboth's execution Kg2 9:26.
The prophecy following had a double fulfillment. The main fulfillment was by the casting of the dead body of Jehoram into Naboth's plot of ground at Jezreel, where, like Naboth's, it was left for the dogs to eat Kg2 9:25. This spot, which was just outside the city wall, and close to a gate Kg2 9:31, was probably the actual scene of Naboth's execution. Here did dogs lick Ahab's blood, that is, his son's blood, the execution of the full retaliatory sentence having been deferred to the days of his son, formally and explicitly, on Ahab's repentance Kg1 21:29. But, besides this, there was a secondary fulfillment of the prophecy, when, not at Jezreel but at Samaria (marginal reference), the actual blood of Ahab himself, was licked by dogs, only in a way that implied no disgrace. These two fulfillments are complementary to each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: Hast thou killed: Gen 3:11, Gen 4:9, Gen 4:10; Sa2 12:9; Mic 3:1-4; Hab 2:9, Hab 2:12
In the place: This punishment, on Ahab's humiliation and repentance, was transferred from him to his son Jehoram (Kg1 21:29), in whom it was literally accomplished. See the parallel texts. Kg1 22:38; Jdg 1:7; Sa2 12:11; Kg2 9:25, Kg2 9:26; Est 7:10; Psa 7:15, Psa 7:16; Psa 9:16, Psa 58:10, Psa 58:11; Mat 7:2
Geneva 1599
And thou shalt speak unto him, saying, Thus saith the LORD, (g) Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, (h) In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.
(g) Do you think to have an advantage by murdering an innocent?
(h) This was fulfilled in Joram his son (4Kings 9:25-26).
John Gill
And thou shalt speak unto him, saying, thus saith the Lord, hast thou killed, and also taken possession?.... Killed in order to possess, and now taken possession upon the murder; some versions, as the Vulgate Latin and Arabic, read without an interrogation, "thou hast killed and hath taken possession", so Joseph Kimchi and Ben Melech; charging him with the murder of Naboth, and the unjust possession of his vineyard; the murder is ascribed to him, because his covetousness was the cause of it; and it was done by the contrivance of his wife; and it is highly probable Ahab knew more of it, and connived at it, and consented to it, than what is recorded, and however, by taking possession upon it, he abetted the fact:
and thou shalt speak unto him, saying, in the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine; which was fulfilled in his sons, who were his flesh and blood, 4Kings 9:26, for the punishment was respited in his days, and transferred to his sons, see 3Kings 21:29, though dogs did lick his blood, even his blood also, according to this prophecy, though not in the same place, see 3Kings 22:38, wherefore some take these words not to be expressive of the place where, but of the cause or reason for which this should be done, and read the words, "inasmuch", or "because dogs have licked" (h), &c.
(h) "pro eo quod", Junius & Tremellius; "propierea quod", Grotius; so some in Vatablus.
John Wesley
Saying - Thou hast murdered an innocent man; and instead of repenting for it, hast added another piece of injustice and violence to it, and art going confidently and chearfully to reap the fruit of thy wickedness. Thy blood - The threatening was so directed at first; but afterwards, upon his humiliation, the punishment was transferred from him to his son, as is expressed, 3Kings 21:29, yet upon Ahab's returning to sin, in the next chapter, he brings back the curse upon himself, and so it is no wonder if it be in some sort fulfilled in him also.
Robert Jamieson, A. R. Fausset and David Brown
In the place where dogs licked, &c.--a righteous retribution of Providence. The prediction was accomplished, not in Jezreel, but in Samaria; and not on Ahab personally, in consequence of his repentance (3Kings 21:29), but on his son (4Kings 9:25). The words "in the place where" might be rendered "in like manner as."
21:2021:20: Եւ ասէ Աքաաբ ցԵղիա. Եթէ գտե՛ր զիս թշնամի իմ։ Եւ ասէ. Գտի՛. զի ՚ի զուր հպարտացար գործել չա՛ր առաջի Տեառն, առ ՚ի բարկացուցանելոյ զնա։
20 Աքաաբն ասաց Եղիային. «Ո՜վ իմ թշնամի, գտա՞ր ինձ»: Եղիան ասաց. «Գտայ, քանզի իզուր հպարտացար՝ չարիք գործելով Տիրոջ առջեւ ու բարկացնելով նրան:
20 Աքաաբ Եղիային ըսաւ. «Ո՛վ իմ թշնամիս, զիս գտա՞ր»։ Անիկա ըսաւ. «Գտայ, որովհետեւ դուն քեզ ծախեցիր Տէրոջը առջեւ չարութիւն ընելու համար։
Եւ ասէ Աքաաբ ցԵղիա. Եթէ գտե՞ր զիս, թշնամի իմ: Եւ ասէ. Գտի. զի [496]ի զուր հպարտացար`` գործել չար առաջի Տեառն [497]առ ի բարկացուցանելոյ զնա:

21:20: Եւ ասէ Աքաաբ ցԵղիա. Եթէ գտե՛ր զիս թշնամի իմ։ Եւ ասէ. Գտի՛. զի ՚ի զուր հպարտացար գործել չա՛ր առաջի Տեառն, առ ՚ի բարկացուցանելոյ զնա։
20 Աքաաբն ասաց Եղիային. «Ո՜վ իմ թշնամի, գտա՞ր ինձ»: Եղիան ասաց. «Գտայ, քանզի իզուր հպարտացար՝ չարիք գործելով Տիրոջ առջեւ ու բարկացնելով նրան:
20 Աքաաբ Եղիային ըսաւ. «Ո՛վ իմ թշնամիս, զիս գտա՞ր»։ Անիկա ըսաւ. «Գտայ, որովհետեւ դուն քեզ ծախեցիր Տէրոջը առջեւ չարութիւն ընելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
21:2021:20 И сказал Ахав Илии: нашел ты меня, враг мой! Он сказал: нашел, ибо ты предался тому, чтобы делать неугодное пред очами Господа [и раздражать Его].
21:20 ἐπάταξεν πατασσω pat; impact ἕκαστος εκαστος each τὸν ο the παρ᾿ παρα from; by αὐτοῦ αυτος he; him καὶ και and; even ἐδευτέρωσεν δευτεροω each τὸν ο the παρ᾿ παρα from; by αὐτοῦ αυτος he; him καὶ και and; even ἔφυγεν φευγω flee Συρία συρια Syria; Siria καὶ και and; even κατεδίωξεν καταδιωκω hunt down; drive hard αὐτοὺς αυτος he; him Ισραηλ ισραηλ.1 Israel καὶ και and; even σῴζεται σωζω save υἱὸς υιος son Αδερ αδερ monarch; king Συρίας συρια Syria; Siria ἐφ᾿ επι in; on ἵππου ιππος horse ἱππέως ιππευς cavalry; rider
21:20 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab אֶל־ ʔel- אֶל to אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah הַֽ hˈa הֲ [interrogative] מְצָאתַ֖נִי mᵊṣāṯˌanî מצא find אֹיְבִ֑י ʔōyᵊvˈî איב be hostile וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מָצָ֔אתִי māṣˈāṯî מצא find יַ֚עַן ˈyaʕan יַעַן motive הִתְמַכֶּרְךָ֔ hiṯmakkerᵊḵˈā מכר sell לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
21:20. et ait Ahab ad Heliam num invenisti me inimice mee qui dixit inveni eo quod venundatus sis ut faceres malum in conspectu DominiAnd Achab said to Elias: Hast thou found me thy enemy? He said: I have found thee because thou art sold, to do evil in the sight of the Lord.
20. And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to do that which is evil in the sight of the LORD.
21:20. And Ahab said to Elijah, “Have you discovered me to be your enemy?” And he said: “I have discovered you to have been sold, so that you would do evil in the sight of the Lord:
21:20. And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found [thee]: because thou hast sold thyself to work evil in the sight of the LORD.
And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found [thee]: because thou hast sold thyself to work evil in the sight of the LORD:

21:20 И сказал Ахав Илии: нашел ты меня, враг мой! Он сказал: нашел, ибо ты предался тому, чтобы делать неугодное пред очами Господа [и раздражать Его].
21:20
ἐπάταξεν πατασσω pat; impact
ἕκαστος εκαστος each
τὸν ο the
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
καὶ και and; even
ἐδευτέρωσεν δευτεροω each
τὸν ο the
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
καὶ και and; even
ἔφυγεν φευγω flee
Συρία συρια Syria; Siria
καὶ και and; even
κατεδίωξεν καταδιωκω hunt down; drive hard
αὐτοὺς αυτος he; him
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
σῴζεται σωζω save
υἱὸς υιος son
Αδερ αδερ monarch; king
Συρίας συρια Syria; Siria
ἐφ᾿ επι in; on
ἵππου ιππος horse
ἱππέως ιππευς cavalry; rider
21:20
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab
אֶל־ ʔel- אֶל to
אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
הַֽ hˈa הֲ [interrogative]
מְצָאתַ֖נִי mᵊṣāṯˌanî מצא find
אֹיְבִ֑י ʔōyᵊvˈî איב be hostile
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מָצָ֔אתִי māṣˈāṯî מצא find
יַ֚עַן ˈyaʕan יַעַן motive
הִתְמַכֶּרְךָ֔ hiṯmakkerᵊḵˈā מכר sell
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
21:20. et ait Ahab ad Heliam num invenisti me inimice mee qui dixit inveni eo quod venundatus sis ut faceres malum in conspectu Domini
And Achab said to Elias: Hast thou found me thy enemy? He said: I have found thee because thou art sold, to do evil in the sight of the Lord.
21:20. And Ahab said to Elijah, “Have you discovered me to be your enemy?” And he said: “I have discovered you to have been sold, so that you would do evil in the sight of the Lord:
21:20. And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found [thee]: because thou hast sold thyself to work evil in the sight of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-26: Ахав уже по опыту знает, что означает внезапное появление пред ним пророка Илии (XVII:1; XVIII:17). На обличение пророка он выставляет на вид (ст. 20; сн. XVIII:17) личную вражду к нему пророка, но последний указывает, что виною всему безвольная преданность Ахава греху (евр. гитмаккер: продан (греху), ср. 4: Цар. XVII:17; Рим VII:14; LXX и слав. добавляют: μάτην, всуе (продан); кара Божия, постигнет Ахава и дом его, как и дом Иеровоама (XIV:10-11) и дом Ваасы (XVI:3-4) - черты истребления во всех случаях рисуются до буквальности одинаково, (ст. 21, 22; сн. 4: Цар. IX:8-9); постыдная смерть угрожает особенно Иезавели, главной виновнице нечестия в Израиле при Ахаве (ст. 23; сн. 4: Цар. IX:10, 36); нечестия, состоявшего в официальном введении культа Ваала (ст. 25-26), в чем Ахав оказался хуже всех предшественников своих (ср. XVI:31-33): те поддерживали неугодный Иегове культ тельцов, а Ахав ввел чистое язычество.
Adam Clarke: Commentary on the Bible - 1831
21:20: Thou hast sold thyself to work evil - See a similar form of speech, Rom 7:14 (note). Thou hast totally abandoned thyself to the service of sin. Satan is become thy absolute master, and thou his undivided slave.
3 Kings (1 Kings) 21:23
Albert Barnes: Notes on the Bible - 1834
21:20: The words "O mine enemy," may refer partly to the old antagonism (marginal reference; Kg1 17:1; Kg1 19:2-3); but the feeling which it expresses is rather that of present oppositions - the opposition between good and evil, light and darkness Joh 3:20.
Thou hast sold thyself to work evil - Compare the marginal references. The metaphor is taken from the practice of men's selling themselves into slavery, and so giving themselves wholly up to work the will of their master. This was a widespread custom in the ancient world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: Hast thou found me: Kg1 18:17, Kg1 22:8; Ch2 18:7, Ch2 18:17; Amo 5:10; Mar 12:12; Gal 4:16; Rev 11:10; Amo 5:10; Mar 12:12; Gal 4:16; Rev 11:10
thou hast sold: Kg1 21:25; Kg2 17:17; Isa 50:1, Isa 52:3; Rom 7:14
to work: Kg1 16:30; Kg2 21:2; Ch2 33:6; Eph 4:19
Carl Friedrich Keil and Franz Delitzsch

Ahab answered, "Hast thou found me (met with me), O mine enemy?" (not, hast thou ever found me thine enemy? - Vulg., Luth.) i.e., dost thou come to meet me again, mine enemy? He calls Elijah his enemy, to take the sting from the prophet's threat as an utterance caused by personal enmity. But Elijah fearlessly replied, "I have found (thee), because thou sellest thyself to do evil in the eyes of the Lord." He then announced to him, in 3Kings 21:21, 3Kings 21:22, the extermination of his house, and to Jezebel, as the principal sinner, the most ignominious end (3Kings 21:23). הרע לעשׂות חתמכּר to sell one's self to do evil, i.e., to give one's self to evil so as to have no will of one's own, to make one's self the slave of evil (cf. 3Kings 21:25, 4Kings 17:17). The consequence of this is πεπρᾶσθαι ὑπὸ τὴν ἁμαρτίαν (Rom 7:14), sin exercising unlimited power over the man who gives himself up to it as a slave. For 3Kings 21:21, 3Kings 21:22, see 3Kings 14:10-11; 3Kings 15:29-30; 3Kings 16:3, 3Kings 16:12-13. The threat concerning Jezebel (3Kings 21:23) was literally fulfilled, according to 4Kings 9:30. חל, written defectively for חיל, as in 2Kings 20:15, is properly the open space by the town-wall, pomoerium. Instead of בּחל we have בּחלק in the repetition of this threat in 4Kings 9:10, 4Kings 9:36-37, and consequently Thenius and others propose to alter the חל here. But there is no necessity for this, as בּחלק, on the portion, i.e., the town-land, of Jezreel (not, in the field at Jezreel), is only a more general epithet denoting the locality, and חל is proved to be the original word by the lxx.
John Gill
And Ahab said to Elijah, hast thou found me, O mine enemy?.... So he reckoned him, because he dealt faithfully with him, and reproved him for his sins, and denounced the judgments of God upon him for them:
and he answered, I have found thee; as a thief, a robber and plunderer, in another's vineyard; he had found out his sin in murdering Naboth, and unjustly possessing his vineyard, which was revealed to him by the Lord; and now was come as his enemy, as he called him, as being against him, his adversary, not that he hated his person, but his ways and works:
because thou hast sold thyself to work evil in the sight of the Lord; had given up himself wholly to his lusts, was abandoned to them, and as much under the power of them as a man is that has sold himself to another to be his slave; and which he served openly, publicly in the sight of the omniscient God, and in defiance of him. Abarbinel gives another sense of the word we render "sold thyself", that he "made himself strange", as if he was ignorant, and did not know what Jezebel had done; whereas he knew fully the whole truth of the matter, and that Naboth was killed through her contrivance, and by her management purposely; and so he did evil in the sight of that God that knows all things, pretending he was ignorant when he was not, and this Elijah found out by divine revelation; so the word is used in Gen 42:6, but the former sense is best, as appears from 3Kings 21:25.
John Wesley
Hast thou found - Dost thou pursue me from place to place? Wilt thou never let me rest? Art thou come after me hither with thy unwelcome messages? Thou art always disturbing, threatening, and opposing me. I have - The hand of God hath found and overtaken thee. Sold thyself - Thou hast wholly resigned up thyself to be the bondslave of the devil, as a man that sells himself to another is totally in his master's power. To work evil, &c. - Impudently and contemptuously. Those who give themselves up to sin will certainly be found out, sooner or later, to their unspeakable amazement.
Robert Jamieson, A. R. Fausset and David Brown
thou hast sold thyself to work evil--that is, allowed sin to acquire the unchecked and habitual mastery over thee (4Kings 17:17; Rom 7:11).
21:2121:21: Ահա ե՛ս ածից ՚ի վերայ քո չարիս. եւ բորբոքեցի՛ց զկնի քո, եւ սատակեցից զԱքաաբու՝ որ միզիցէ զորմով. եւ զնեղեալն եւ զլքեալն յԻսրայէլէ[3725]. [3725] ՚Ի լուս՛՛. ՚ի վերայ՝ որ միզիցէ զոր՛՛. նշանակի՝ ՚ի մարդոյ մինչեւ ցշուն։ Եւ ՚ի վերայ՝ Եւ զնեղեալն, նշանակի՝ տալ զկապողն եւ զարձակեալն։
21 Ահա ես քեզ պիտի պատուհասեմ, քեզ վրայ կրակ պիտի թափեմ, Աքաաբի տոհմից պիտի կոտորեմ բոլոր նրանց, ովքեր պատին են միզում, ինչպէս նաեւ Իսրայէլից պիտի վերացնեմ նեղութեան մէջ եղող եւ լքուած մարդկանց:
21 Ահա ես քու վրադ չարիք պիտի բերեմ, քեզ հալածելով* պիտի ջնջեմ եւ Աքաաբի բոլոր այր մարդիկն ու Իսրայէլի մէջ գերին ու ազատը պիտի կորսնցնեմ։
Ահա ես ածից ի վերայ քո չարիս. եւ [498]բորբոքեցից զկնի քո``, եւ սատակեցից զԱքաաբու որ միզիցէ զորմով, եւ զնեղեալն եւ զլքեալն յԻսրայելէ:

21:21: Ահա ե՛ս ածից ՚ի վերայ քո չարիս. եւ բորբոքեցի՛ց զկնի քո, եւ սատակեցից զԱքաաբու՝ որ միզիցէ զորմով. եւ զնեղեալն եւ զլքեալն յԻսրայէլէ[3725].
[3725] ՚Ի լուս՛՛. ՚ի վերայ՝ որ միզիցէ զոր՛՛. նշանակի՝ ՚ի մարդոյ մինչեւ ցշուն։ Եւ ՚ի վերայ՝ Եւ զնեղեալն, նշանակի՝ տալ զկապողն եւ զարձակեալն։
21 Ահա ես քեզ պիտի պատուհասեմ, քեզ վրայ կրակ պիտի թափեմ, Աքաաբի տոհմից պիտի կոտորեմ բոլոր նրանց, ովքեր պատին են միզում, ինչպէս նաեւ Իսրայէլից պիտի վերացնեմ նեղութեան մէջ եղող եւ լքուած մարդկանց:
21 Ահա ես քու վրադ չարիք պիտի բերեմ, քեզ հալածելով* պիտի ջնջեմ եւ Աքաաբի բոլոր այր մարդիկն ու Իսրայէլի մէջ գերին ու ազատը պիտի կորսնցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121:21 [Так говорит Господь:] вот, Я наведу на тебя беды и вымету за тобою и истреблю у Ахава мочащегося к стене и заключенного и оставшегося в Израиле.
21:21 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔλαβεν λαμβανω take; get πάντας πας all; every τοὺς ο the ἵππους ιππος horse καὶ και and; even τὰ ο the ἅρματα αρμα chariot καὶ και and; even ἐπάταξεν πατασσω pat; impact πληγὴν πληγη plague; stroke μεγάλην μεγας great; loud ἐν εν in Συρίᾳ συρια Syria; Siria
21:21 הִנְנִ֨י hinnˌî הִנֵּה behold מֵבִ֤יאמבי *mēvˈî בוא come אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to רָעָ֔ה rāʕˈā רָעָה evil וּ û וְ and בִעַרְתִּ֖י viʕartˌî בער burn אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after וְ wᵊ וְ and הִכְרַתִּ֤י hiḵrattˈî כרת cut לְ lᵊ לְ to אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab מַשְׁתִּ֣ין maštˈîn שׁתן piss בְּ bᵊ בְּ in קִ֔יר qˈîr קִיר wall וְ wᵊ וְ and עָצ֥וּר ʕāṣˌûr עצר restrain וְ wᵊ וְ and עָז֖וּב ʕāzˌûv עזב leave בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
21:21. ecce ego inducam super te malum et demetam posteriora tua et interficiam de Ahab mingentem ad parietem et clausum et ultimum in IsrahelBehold I will bring evil upon thee, and I will cut down thy posterity, and I will kill of Achab him that pisseth against the wall, and him that is shut up, and the last in Israel.
21. Behold, I will bring evil upon thee, and will utterly sweep thee away, and will cut off from Ahab every man child, and him that is shut up and him that is left at large in Israel:
21:21. ‘Behold, I will lead evil over you. And I will cut down your posterity. And I will put to death of Ahab whatever urinates against a wall, and whatever is lame, and whatever is last in Israel.
21:21. Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel,
Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel:

21:21 [Так говорит Господь:] вот, Я наведу на тебя беды и вымету за тобою и истреблю у Ахава мочащегося к стене и заключенного и оставшегося в Израиле.
21:21
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔλαβεν λαμβανω take; get
πάντας πας all; every
τοὺς ο the
ἵππους ιππος horse
καὶ και and; even
τὰ ο the
ἅρματα αρμα chariot
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
πληγὴν πληγη plague; stroke
μεγάλην μεγας great; loud
ἐν εν in
Συρίᾳ συρια Syria; Siria
21:21
הִנְנִ֨י hinnˌî הִנֵּה behold
מֵבִ֤יאמבי
*mēvˈî בוא come
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
רָעָ֔ה rāʕˈā רָעָה evil
וּ û וְ and
בִעַרְתִּ֖י viʕartˌî בער burn
אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after
וְ wᵊ וְ and
הִכְרַתִּ֤י hiḵrattˈî כרת cut
לְ lᵊ לְ to
אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab
מַשְׁתִּ֣ין maštˈîn שׁתן piss
בְּ bᵊ בְּ in
קִ֔יר qˈîr קִיר wall
וְ wᵊ וְ and
עָצ֥וּר ʕāṣˌûr עצר restrain
וְ wᵊ וְ and
עָז֖וּב ʕāzˌûv עזב leave
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
21:21. ecce ego inducam super te malum et demetam posteriora tua et interficiam de Ahab mingentem ad parietem et clausum et ultimum in Israhel
Behold I will bring evil upon thee, and I will cut down thy posterity, and I will kill of Achab him that pisseth against the wall, and him that is shut up, and the last in Israel.
21:21. ‘Behold, I will lead evil over you. And I will cut down your posterity. And I will put to death of Ahab whatever urinates against a wall, and whatever is lame, and whatever is last in Israel.
21:21. Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:21: The prophet changes, without warning, from speaking in his own person to speaking in the person of God. The transition is abrupt, probably because the compiler follows his materials closely, compressing by omission. One fragment omitted here is preserved in Kg2 9:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: Behold: Kg1 14:10; Exo 20:5, Exo 20:6; Kg2 9:7-9, Kg2 10:1-7, Kg2 10:11-14, Kg2 10:17, Kg2 10:30
him that pisseth: Sa1 25:22, Sa1 25:34
him that is shut up: Kg1 14:10; Deu 32:36; Kg2 9:8, Kg2 9:9, Kg2 14:26
John Gill
Behold, I will bring evil upon thee,.... Upon his own person, by cutting him off with a violent death, though his family was so numerous, having no less than seventy sons:
and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left Israel; See Gill on 3Kings 14:10.
Robert Jamieson, A. R. Fausset and David Brown
will make thine house, &c.--(see on 3Kings 15:29 and 3Kings 16:3-12). Jezebel, though included among the members of Ahab's house, has her ignominious fate expressly foretold (see 4Kings 9:30).
21:2221:22: եւ տաց զտուն քո իբրեւ զտունն Յերոբովամու որդւոյ Նաբատայ, եւ իբրեւ զտունն Բայասայ որդւոյ Աքիայ, վասն բարկութեանցն որովք բարկացուցեր զիս՝ եւ յանցուցեր զԻսրայէլ[3726]։ [3726] Ոմանք. Որովք բարկացուցին զիս։
22 Քո տունը դարձնելու եմ Նաբատի որդի Յերոբովամի տան նման եւ Աքիայի որդի Բաասի տան նման, որովհետեւ դու բարկացրիր ինձ եւ Իսրայէլին մեղանչել տուեցիր:
22 Քու տունդ Նաբատի որդիին Յերոբովամին տանը պէս ու Աքիային որդիին Բաասային տանը պէս պիտի ընեմ. որովհետեւ զիս բարկացուցիր ու Իսրայէլին մեղք գործել տուիր։
եւ տաց զտուն քո իբրեւ զտունն Յերոբովամու որդւոյ Նաբատայ, եւ իբրեւ զտունն Բաասայ որդւոյ Աքիայ, վասն բարկութեանցն որովք բարկացուցեր զիս եւ յանցուցեր զԻսրայէլ:

21:22: եւ տաց զտուն քո իբրեւ զտունն Յերոբովամու որդւոյ Նաբատայ, եւ իբրեւ զտունն Բայասայ որդւոյ Աքիայ, վասն բարկութեանցն որովք բարկացուցեր զիս՝ եւ յանցուցեր զԻսրայէլ[3726]։
[3726] Ոմանք. Որովք բարկացուցին զիս։
22 Քո տունը դարձնելու եմ Նաբատի որդի Յերոբովամի տան նման եւ Աքիայի որդի Բաասի տան նման, որովհետեւ դու բարկացրիր ինձ եւ Իսրայէլին մեղանչել տուեցիր:
22 Քու տունդ Նաբատի որդիին Յերոբովամին տանը պէս ու Աքիային որդիին Բաասային տանը պէս պիտի ընեմ. որովհետեւ զիս բարկացուցիր ու Իսրայէլին մեղք գործել տուիր։
zohrab-1805▾ eastern-1994▾ western am▾
21:2221:22 И поступлю с домом твоим так, как поступил Я с домом Иеровоама, сына Наватова, и с домом Ваасы, сына Ахиина, за оскорбление, которым ты раздражил {Меня} и ввел Израиля в грех.
21:22 καὶ και and; even προσῆλθεν προσερχομαι approach; go ahead ὁ ο the προφήτης προφητης prophet πρὸς προς to; toward βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak κραταιοῦ κραταιοω have dominion καὶ και and; even γνῶθι γινωσκω know καὶ και and; even ἰδὲ οραω view; see τί τις.1 who?; what? ποιήσεις ποιεω do; make ὅτι οτι since; that ἐπιστρέφοντος επιστρεφω turn around; return τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period υἱὸς υιος son Αδερ αδερ monarch; king Συρίας συρια Syria; Siria ἀναβαίνει αναβαινω step up; ascend ἐπὶ επι in; on σέ σε.1 you
21:22 וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] בֵּיתְךָ֗ bêṯᵊḵˈā בַּיִת house כְּ kᵊ כְּ as בֵית֙ vêṯ בַּיִת house יָרָבְעָ֣ם yārovʕˈām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son נְבָ֔ט nᵊvˈāṭ נְבָט Nebat וּ û וְ and כְ ḵᵊ כְּ as בֵ֖ית vˌêṯ בַּיִת house בַּעְשָׁ֣א baʕšˈā בַּעְשָׁא Baasha בֶן־ ven- בֵּן son אֲחִיָּ֑ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah אֶל־ ʔel- אֶל to הַ ha הַ the כַּ֨עַס֙ kkˈaʕas כַּעַס grief אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִכְעַ֔סְתָּ hiḵʕˈastā כעס be discontent וַֽ wˈa וְ and תַּחֲטִ֖א ttaḥᵃṭˌi חטא miss אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
21:22. et dabo domum tuam sicut domum Hieroboam filii Nabath et sicut domum Baasa filii Ahia quia egisti ut me ad iracundiam provocares et peccare fecisti IsrahelAnd I will make thy house like the house of Jeroboam the son of Nabat, and like the house of Baasa the son of Ahias: for what thou hast done to provoke me to anger, and for making Israel to sin.
22. and I will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and hast made Israel to sin.
21:22. And I will cause your house to be like the house of Jeroboam, the son of Nebat, and like the house of Baasha, the son of Ahijah. For you have acted so that you provoked me to anger, and so that you caused Israel to sin.’
21:22. And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked [me] to anger, and made Israel to sin.
And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked [me] to anger, and made Israel to sin:

21:22 И поступлю с домом твоим так, как поступил Я с домом Иеровоама, сына Наватова, и с домом Ваасы, сына Ахиина, за оскорбление, которым ты раздражил {Меня} и ввел Израиля в грех.
21:22
καὶ και and; even
προσῆλθεν προσερχομαι approach; go ahead
ο the
προφήτης προφητης prophet
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
κραταιοῦ κραταιοω have dominion
καὶ και and; even
γνῶθι γινωσκω know
καὶ και and; even
ἰδὲ οραω view; see
τί τις.1 who?; what?
ποιήσεις ποιεω do; make
ὅτι οτι since; that
ἐπιστρέφοντος επιστρεφω turn around; return
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
υἱὸς υιος son
Αδερ αδερ monarch; king
Συρίας συρια Syria; Siria
ἀναβαίνει αναβαινω step up; ascend
ἐπὶ επι in; on
σέ σε.1 you
21:22
וְ wᵊ וְ and
נָתַתִּ֣י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
בֵּיתְךָ֗ bêṯᵊḵˈā בַּיִת house
כְּ kᵊ כְּ as
בֵית֙ vêṯ בַּיִת house
יָרָבְעָ֣ם yārovʕˈām יָרָבְעָם Jeroboam
בֶּן־ ben- בֵּן son
נְבָ֔ט nᵊvˈāṭ נְבָט Nebat
וּ û וְ and
כְ ḵᵊ כְּ as
בֵ֖ית vˌêṯ בַּיִת house
בַּעְשָׁ֣א baʕšˈā בַּעְשָׁא Baasha
בֶן־ ven- בֵּן son
אֲחִיָּ֑ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah
אֶל־ ʔel- אֶל to
הַ ha הַ the
כַּ֨עַס֙ kkˈaʕas כַּעַס grief
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִכְעַ֔סְתָּ hiḵʕˈastā כעס be discontent
וַֽ wˈa וְ and
תַּחֲטִ֖א ttaḥᵃṭˌi חטא miss
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
21:22. et dabo domum tuam sicut domum Hieroboam filii Nabath et sicut domum Baasa filii Ahia quia egisti ut me ad iracundiam provocares et peccare fecisti Israhel
And I will make thy house like the house of Jeroboam the son of Nabat, and like the house of Baasa the son of Ahias: for what thou hast done to provoke me to anger, and for making Israel to sin.
21:22. And I will cause your house to be like the house of Jeroboam, the son of Nebat, and like the house of Baasha, the son of Ahijah. For you have acted so that you provoked me to anger, and so that you caused Israel to sin.’
21:22. And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked [me] to anger, and made Israel to sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: make thine: Kg1 15:29, Kg1 16:3, Kg1 16:11
made Israel to sin: Kg1 14:16, Kg1 15:30, Kg1 15:34, Kg1 16:26
John Gill
And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah,.... Two of his predecessors, whose families were utterly destroyed, 3Kings 15:29,
for the provocation wherewith thou hast provoked me to anger, and made Israel to sin: not only by his worship of the calves, but of the idols of the Zidonians, particularly Baal, and also of the Amorites, 3Kings 21:26.
21:2321:23: Եւ առ Յեզաբէլ խօսեցաւ Տէր՝ եւ ասէ. Շո՛ւնք կերիցեն զնա առ պարսպին Յեզրայելի։
23 Տէրը Յեզաբէլի մասին ասաց. “Շները պիտի ուտեն նրան Յեզրայէլի պարսպի մօտ”:
23 Եւ Տէրը Յեզաբէլին համար ալ խօսեցաւ ու ըսաւ. ‘Յեզրայէլի պարսպին քով շուները Յեզաբէլը պիտի ուտեն’։
Եւ առ Յեզաբէլ խօսեցաւ Տէր եւ ասէ. Շունք կերիցեն զնա առ պարսպին Յեզրայելի:

21:23: Եւ առ Յեզաբէլ խօսեցաւ Տէր՝ եւ ասէ. Շո՛ւնք կերիցեն զնա առ պարսպին Յեզրայելի։
23 Տէրը Յեզաբէլի մասին ասաց. “Շները պիտի ուտեն նրան Յեզրայէլի պարսպի մօտ”:
23 Եւ Տէրը Յեզաբէլին համար ալ խօսեցաւ ու ըսաւ. ‘Յեզրայէլի պարսպին քով շուները Յեզաբէլը պիտի ուտեն’։
zohrab-1805▾ eastern-1994▾ western am▾
21:2321:23 Также и о Иезавели сказал Господь: псы съедят Иезавель за стеною Изрееля.
21:23 καὶ και and; even οἱ ο the παῖδες παις child; boy βασιλέως βασιλευς monarch; king Συρίας συρια Syria; Siria εἶπον επω say; speak θεὸς θεος God ὀρέων ορος mountain; mount θεὸς θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐ ου not θεὸς θεος God κοιλάδων κοιλας through; because of τοῦτο ουτος this; he ἐκραταίωσεν κραταιοω have dominion ὑπὲρ υπερ over; for ἡμᾶς ημας us ἐὰν εαν and if; unless δὲ δε though; while πολεμήσωμεν πολεμεω battle αὐτοὺς αυτος he; him κατ᾿ κατα down; by εὐθύ ευθυς straight; directly εἰ ει if; whether μὴ μη not κραταιώσομεν κραταιοω have dominion ὑπὲρ υπερ over; for αὐτούς αυτος he; him
21:23 וְ wᵊ וְ and גַ֨ם־ ḡˌam- גַּם even לְ lᵊ לְ to אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הַ ha הַ the כְּלָבִ֛ים kkᵊlāvˈîm כֶּלֶב dog יֹאכְל֥וּ yōḵᵊlˌû אכל eat אֶת־ ʔeṯ- אֵת [object marker] אִיזֶ֖בֶל ʔîzˌevel אִיזֶבֶל Jezebel בְּ bᵊ בְּ in חֵ֥ל ḥˌēl חֵיל rampart יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל [town]
21:23. sed et de Hiezabel locutus est Dominus dicens canes comedent Hiezabel in agro HiezrahelAnd of Jezabel also, the Lord spoke, saying: The dogs shall eat Jezabel in the field of Jezrahel.
23. And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the rampart of Jezreel.
21:23. And about Jezebel also, the Lord spoke, saying: ‘The dogs shall consume Jezebel in the field of Jezreel.
21:23. And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel.
And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel:

21:23 Также и о Иезавели сказал Господь: псы съедят Иезавель за стеною Изрееля.
21:23
καὶ και and; even
οἱ ο the
παῖδες παις child; boy
βασιλέως βασιλευς monarch; king
Συρίας συρια Syria; Siria
εἶπον επω say; speak
θεὸς θεος God
ὀρέων ορος mountain; mount
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐ ου not
θεὸς θεος God
κοιλάδων κοιλας through; because of
τοῦτο ουτος this; he
ἐκραταίωσεν κραταιοω have dominion
ὑπὲρ υπερ over; for
ἡμᾶς ημας us
ἐὰν εαν and if; unless
δὲ δε though; while
πολεμήσωμεν πολεμεω battle
αὐτοὺς αυτος he; him
κατ᾿ κατα down; by
εὐθύ ευθυς straight; directly
εἰ ει if; whether
μὴ μη not
κραταιώσομεν κραταιοω have dominion
ὑπὲρ υπερ over; for
αὐτούς αυτος he; him
21:23
וְ wᵊ וְ and
גַ֨ם־ ḡˌam- גַּם even
לְ lᵊ לְ to
אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הַ ha הַ the
כְּלָבִ֛ים kkᵊlāvˈîm כֶּלֶב dog
יֹאכְל֥וּ yōḵᵊlˌû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
אִיזֶ֖בֶל ʔîzˌevel אִיזֶבֶל Jezebel
בְּ bᵊ בְּ in
חֵ֥ל ḥˌēl חֵיל rampart
יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל [town]
21:23. sed et de Hiezabel locutus est Dominus dicens canes comedent Hiezabel in agro Hiezrahel
And of Jezabel also, the Lord spoke, saying: The dogs shall eat Jezabel in the field of Jezrahel.
21:23. And about Jezebel also, the Lord spoke, saying: ‘The dogs shall consume Jezebel in the field of Jezreel.
21:23. And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel.
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
21:23: The dogs shall eat Jezebel - This was most literally fulfilled; see Kg2 9:36. The carcasses of poor Hindoos, and of persons who have received public punishment, are thrown into the rivers, and floating to the side, are devoured by dogs, vultures, and crows.
3 Kings (1 Kings) 21:25
Albert Barnes: Notes on the Bible - 1834
21:23: And of Jezebel also spake the Lord, saying - These are not the words of Elijah, but of the writer, who notes a special prophecy against Jezebel, whose guilt was at least equal to her husband's.
Wall - The marginal rendering "ditch," is preferable. There is always in Oriental towns a space outside the walls which lies uncultivated, and which is naturally used for the deposit of refuse of every kind. Here the dogs prowl, and the kites and vultures find many a feast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: Jezebel: Kg1 21:25; Kg2 9:10, Kg2 9:30-37
the dogs: Shocking as this must appear to minds that have been humanized by the kindly influence of Christianity, we still find similar instances in the accounts of modern travellers. Mr. Bruce says, that when at Gondar, "the bodies of those killed by the sword were hewn to pieces and scattered about the streets, being denied burial. I was miserable, and almost driven to despair, at seeing my hunting dogs, twice let loose by the carelessness of my servants, bringing into the court-yard the heads and arms of slaughtered men, and which I could no way pRev_ent, but by the destruction of the dogs themselves."
wall: or, ditch.
John Gill
And of Jezebel also spake the Lord,.... To Elijah, and by him:
saying, the dogs shall eat Jezebel by the wall of Jezreel or in the inheritance or portion of Jezreel, as the Targum; Jarchi interprets it, the valley of Jezreel; the fulfilment of this see in 4Kings 9:30.
John Wesley
By the wall - Or, in the portion, as it is explained 4Kings 9:36.
21:2421:24: Զմեռեալ Աքաաբու ՚ի քաղաքի՝ կերիցե՛ն շունք. եւ զմեռեալ նորա ՚ի դաշտի՝ կերիցեն թռչունք երկնից։
24 Աքաաբ թագաւորի մարդկանցից քաղաքում մեռածներին շներն են ուտելու, իսկ դաշտում մեռածների դիակները երկնքի թռչուններն են կտցելու»:
24 Աքաաբէն քաղաքին մէջ մեռնողը շուները պիտի ուտեն ու դաշտին մէջ մեռնողը երկնքի թռչունները պիտի ուտեն»։
Զմեռեալ Աքաաբու ի քաղաքի կերիցեն շունք, եւ զմեռեալ նորա ի դաշտի կերիցեն թռչունք երկնից:

21:24: Զմեռեալ Աքաաբու ՚ի քաղաքի՝ կերիցե՛ն շունք. եւ զմեռեալ նորա ՚ի դաշտի՝ կերիցեն թռչունք երկնից։
24 Աքաաբ թագաւորի մարդկանցից քաղաքում մեռածներին շներն են ուտելու, իսկ դաշտում մեռածների դիակները երկնքի թռչուններն են կտցելու»:
24 Աքաաբէն քաղաքին մէջ մեռնողը շուները պիտի ուտեն ու դաշտին մէջ մեռնողը երկնքի թռչունները պիտի ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2421:24 Кто умрет у Ахава в городе, того съедят псы, а кто умрет на поле, того расклюют птицы небесные;
21:24 καὶ και and; even τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ποίησον ποιεω do; make ἀπόστησον αφιστημι distance; keep distance τοὺς ο the βασιλεῖς βασιλευς monarch; king ἕκαστον εκαστος each εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτῶν αυτος he; him καὶ και and; even θοῦ τιθημι put; make ἀντ᾿ αντι against; instead of αὐτῶν αυτος he; him σατράπας σατραπης satrap; viceroy
21:24 הַ ha הַ the מֵּ֤ת mmˈēṯ מות die לְ lᵊ לְ to אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab בָּ bā בְּ in † הַ the עִ֔יר ʕˈîr עִיר town יֹאכְל֖וּ yōḵᵊlˌû אכל eat הַ ha הַ the כְּלָבִ֑ים kkᵊlāvˈîm כֶּלֶב dog וְ wᵊ וְ and הַ ha הַ the מֵּת֙ mmˌēṯ מות die בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field יֹאכְל֖וּ yōḵᵊlˌû אכל eat עֹ֥וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
21:24. si mortuus fuerit Ahab in civitate comedent eum canes si autem mortuus fuerit in agro comedent eum volucres caeliIf Achab die in the city, the dogs shall eat him: but if he die in the field, the birds of the air shall eat him.
24. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.
21:24. If Ahab will have died in the city, the dogs will consume him. But if he will have died in the field, the birds of the air will consume him.’ ”
21:24. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.
Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat:

21:24 Кто умрет у Ахава в городе, того съедят псы, а кто умрет на поле, того расклюют птицы небесные;
21:24
καὶ και and; even
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ποίησον ποιεω do; make
ἀπόστησον αφιστημι distance; keep distance
τοὺς ο the
βασιλεῖς βασιλευς monarch; king
ἕκαστον εκαστος each
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτῶν αυτος he; him
καὶ και and; even
θοῦ τιθημι put; make
ἀντ᾿ αντι against; instead of
αὐτῶν αυτος he; him
σατράπας σατραπης satrap; viceroy
21:24
הַ ha הַ the
מֵּ֤ת mmˈēṯ מות die
לְ lᵊ לְ to
אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab
בָּ בְּ in
הַ the
עִ֔יר ʕˈîr עִיר town
יֹאכְל֖וּ yōḵᵊlˌû אכל eat
הַ ha הַ the
כְּלָבִ֑ים kkᵊlāvˈîm כֶּלֶב dog
וְ wᵊ וְ and
הַ ha הַ the
מֵּת֙ mmˌēṯ מות die
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
יֹאכְל֖וּ yōḵᵊlˌû אכל eat
עֹ֥וף ʕˌôf עֹוף birds
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
21:24. si mortuus fuerit Ahab in civitate comedent eum canes si autem mortuus fuerit in agro comedent eum volucres caeli
If Achab die in the city, the dogs shall eat him: but if he die in the field, the birds of the air shall eat him.
21:24. If Ahab will have died in the city, the dogs will consume him. But if he will have died in the field, the birds of the air will consume him.’ ”
21:24. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.
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
21:24: that dieth: Kg1 14:11, Kg1 16:4; Isa 14:19; Jer 15:3; Eze 32:4, Eze 32:5, Eze 39:18-20; Rev 19:18
John Gill
Him that dieth of Ahab in the city the dogs shall eat, and him that dieth in the field the fowls of the air shall eat. That is, they shall have no burial, see 3Kings 14:11 hitherto are the words of the Lord by Elijah; next follow the remarks of the historian.
John Wesley
Him that dieth, &c. - Punishments after death are here most insisted on. And these, tho' lighting on the body only, yet undoubtedly were designed as figures of the soul's misery in an after state.
21:2521:25: Սակայն ՚ի զուր մեծամտեաց Աքաաբ առնել չար առաջի Տեառն. որպէս յիմարեցոյց զնա Յեզաբէլ կի՛ն իւր։
25 Իզուր ամբարտաւանացաւ Աքաաբը՝ չարիք գործելով Տիրոջ առջեւ: Նրան իր կինը՝ Յեզաբէլը յիմարացրեց:
25 Աքաաբին պէս բնաւ թագաւոր մը եղած չէր, որ զինք ծախէ Տէրոջը առջեւ չարութիւն ընելու համար։ Իր կինը՝ Յեզաբէլ՝ զինք գլխէ հանեց։
Սակայն [499]ի զուր մեծամտեաց Աքաաբ`` առնել չար առաջի Տեառն, որպէս յիմարեցոյց զնա Յեզաբէլ կին իւր:

21:25: Սակայն ՚ի զուր մեծամտեաց Աքաաբ առնել չար առաջի Տեառն. որպէս յիմարեցոյց զնա Յեզաբէլ կի՛ն իւր։
25 Իզուր ամբարտաւանացաւ Աքաաբը՝ չարիք գործելով Տիրոջ առջեւ: Նրան իր կինը՝ Յեզաբէլը յիմարացրեց:
25 Աքաաբին պէս բնաւ թագաւոր մը եղած չէր, որ զինք ծախէ Տէրոջը առջեւ չարութիւն ընելու համար։ Իր կինը՝ Յեզաբէլ՝ զինք գլխէ հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
21:2521:25 не было еще такого, как Ахав, который предался бы тому, чтобы делать неугодное пред очами Господа, к чему подущала его жена его Иезавель;
21:25 καὶ και and; even ἀλλάξομέν αλλασσω change σοι σοι you δύναμιν δυναμις power; ability κατὰ κατα down; by τὴν ο the δύναμιν δυναμις power; ability τὴν ο the πεσοῦσαν πιπτω fall ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ἵππον ιππος horse κατὰ κατα down; by τὴν ο the ἵππον ιππος horse καὶ και and; even ἅρματα αρμα chariot κατὰ κατα down; by τὰ ο the ἅρματα αρμα chariot καὶ και and; even πολεμήσομεν πολεμεω battle πρὸς προς to; toward αὐτοὺς αυτος he; him κατ᾿ κατα down; by εὐθὺ ευθυς straight; directly καὶ και and; even κραταιώσομεν κραταιοω have dominion ὑπὲρ υπερ over; for αὐτούς αυτος he; him καὶ και and; even ἤκουσεν ακουω hear τῆς ο the φωνῆς φωνη voice; sound αὐτῶν αυτος he; him καὶ και and; even ἐποίησεν ποιεω do; make οὕτως ουτως so; this way
21:25 רַ֚ק ˈraq רַק only לֹֽא־ lˈō- לֹא not הָיָ֣ה hāyˈā היה be כְ ḵᵊ כְּ as אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִתְמַכֵּ֔ר hiṯmakkˈēr מכר sell לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵסַ֥תָּה hēsˌattā סות incite אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אִיזֶ֥בֶל ʔîzˌevel אִיזֶבֶל Jezebel אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
21:25. igitur non fuit alter talis ut Ahab qui venundatus est ut faceret malum in conspectu Domini concitavit enim eum Hiezabel uxor suaNow, there was not such another as Achab, who was sold to do evil in the sight of the Lord: for his wife, Jezabel, set him on,
25. ( But there was none like unto Ahab, which did sell himself to do that which was evil in the sight of the LORD, whom Jezebel his wife stirred up.
21:25. And so, there was no other person similar to Ahab, who was sold so that he did evil in the sight of the Lord. For his wife, Jezebel, urged him on.
21:25. But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up.
But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up:

21:25 не было еще такого, как Ахав, который предался бы тому, чтобы делать неугодное пред очами Господа, к чему подущала его жена его Иезавель;
21:25
καὶ και and; even
ἀλλάξομέν αλλασσω change
σοι σοι you
δύναμιν δυναμις power; ability
κατὰ κατα down; by
τὴν ο the
δύναμιν δυναμις power; ability
τὴν ο the
πεσοῦσαν πιπτω fall
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
ἵππον ιππος horse
κατὰ κατα down; by
τὴν ο the
ἵππον ιππος horse
καὶ και and; even
ἅρματα αρμα chariot
κατὰ κατα down; by
τὰ ο the
ἅρματα αρμα chariot
καὶ και and; even
πολεμήσομεν πολεμεω battle
πρὸς προς to; toward
αὐτοὺς αυτος he; him
κατ᾿ κατα down; by
εὐθὺ ευθυς straight; directly
καὶ και and; even
κραταιώσομεν κραταιοω have dominion
ὑπὲρ υπερ over; for
αὐτούς αυτος he; him
καὶ και and; even
ἤκουσεν ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
αὐτῶν αυτος he; him
καὶ και and; even
ἐποίησεν ποιεω do; make
οὕτως ουτως so; this way
21:25
רַ֚ק ˈraq רַק only
לֹֽא־ lˈō- לֹא not
הָיָ֣ה hāyˈā היה be
כְ ḵᵊ כְּ as
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִתְמַכֵּ֔ר hiṯmakkˈēr מכר sell
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵסַ֥תָּה hēsˌattā סות incite
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אִיזֶ֥בֶל ʔîzˌevel אִיזֶבֶל Jezebel
אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
21:25. igitur non fuit alter talis ut Ahab qui venundatus est ut faceret malum in conspectu Domini concitavit enim eum Hiezabel uxor sua
Now, there was not such another as Achab, who was sold to do evil in the sight of the Lord: for his wife, Jezabel, set him on,
21:25. And so, there was no other person similar to Ahab, who was sold so that he did evil in the sight of the Lord. For his wife, Jezebel, urged him on.
21:25. But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up.
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
21:25: Did sell himself to work wickedness - He hired himself to the devil for this very purpose, that he might work wickedness. This was to be his employment, and at this he labored.
In the sight of the Lord, whom Jezebel his wife stirred up - A good wife is from the Lord; a bad wife is from the devil: Jezebel was of this kind; and she has had many successors.
3 Kings (1 Kings) 21:27
Albert Barnes: Notes on the Bible - 1834
21:25: whom Jezebel stirred up - The history of Ahab's reign throughout exhibits him as completely governed by his imperious wife. Instances of her influence are seen in Kg1 21:7, Kg1 21:15, marginal reference, Kg1 18:4; Kg1 19:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: But there: Kg1 21:20, Kg1 16:30-33; Kg2 23:25
sell himself: Kg1 21:20; Kg2 17:17; Isa 50:1, Isa 52:3; Rom 6:19, Rom 7:14
whom Jezebel: Kg1 21:7, Kg1 11:1-4, Kg1 16:31, Kg1 18:4, Kg1 19:2; Pro 22:14; Ecc 7:26; Mar 6:17-27; Act 6:12, Act 14:2
stirred up: or, incited
Carl Friedrich Keil and Franz Delitzsch

3Kings 21:25, 3Kings 21:26 contain a reflection on the part of the historian concerning Ahab's ungodly conduct, whereby he brought such an ignominious end upon himself and his house. וגו היה לא רק, "only there has not been (one) like Ahab," i.e., there was no one else like Ahab, "who sold himself," etc. הסתּה for הסיתה, from סוּת, to entice, to seduce or lead astray (cf. Ewald, 114, a., and Ges. 72, Anm. 6). ויּתעב, and he acted abominably. Amorites: for Canaanites, as in Gen 15:16, etc.
Geneva 1599
But there was none like unto Ahab, which did (i) sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up.
(i) By the wicked counsel of his wife he became a vile idolater, and cruel murderer, as one that gave himself wholly to serve sin.
John Gill
But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord,.... Not of any of his predecessors, even those whose families had been destroyed, as his would be, 3Kings 21:21. See Gill on 3Kings 21:20.
whom Jezebel his wife stirred up; to idolatry, revenge, and murder, and to whose will he was a slave, and is one instance of his being a captive to sin, and giving up himself to the power of it.
John Wesley
Was none - None among all the kings of Israel which had been before him. Whom Jezebel - This is added to shew, that temptations to sin are no excuse to the sinner.
21:2621:26: Եւ գարշացաւ յոյժ երթալ զհետ գարշելեացն՝ ըստ ամենայնի զոր արար Ամուրհացին, զոր սատակեաց Տէր յերեսաց որդւոցն Իսրայէլի[3727]։ [3727] Ոմանք. Եւ գարշեցաւ յոյժ։
26 Նա կուռքեր պաշտելով՝ անօրէն դարձաւ, արեց այն ամէնը, որ ամորհացին էր արել, որին Տէրը հալածել էր իսրայէլացիների միջից:
26 Անիկա կուռքերուն ետեւէն երթալով շատ գարշելի եղաւ ու բոլոր Ամօրհացիներուն ըրածները ըրաւ, որոնք Տէրը Իսրայէլի որդիներուն առջեւէն վռնտեց։
Եւ գարշացաւ յոյժ երթալ զհետ գարշելեացն ըստ ամենայնի զոր արար Ամովրհացին, զոր սատակեաց Տէր յերեսաց որդւոցն Իսրայելի:

21:26: Եւ գարշացաւ յոյժ երթալ զհետ գարշելեացն՝ ըստ ամենայնի զոր արար Ամուրհացին, զոր սատակեաց Տէր յերեսաց որդւոցն Իսրայէլի[3727]։
[3727] Ոմանք. Եւ գարշեցաւ յոյժ։
26 Նա կուռքեր պաշտելով՝ անօրէն դարձաւ, արեց այն ամէնը, որ ամորհացին էր արել, որին Տէրը հալածել էր իսրայէլացիների միջից:
26 Անիկա կուռքերուն ետեւէն երթալով շատ գարշելի եղաւ ու բոլոր Ամօրհացիներուն ըրածները ըրաւ, որոնք Տէրը Իսրայէլի որդիներուն առջեւէն վռնտեց։
zohrab-1805▾ eastern-1994▾ western am▾
21:2621:26 он поступал весьма гнусно, последуя идолам, как делали Аморреи, которых Господь прогнал от лица сынов Израилевых.
21:26 καὶ και and; even ἐγένετο γινομαι happen; become ἐπιστρέψαντος επιστρεφω turn around; return τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period καὶ και and; even ἐπεσκέψατο επισκεπτομαι visit; inspect υἱὸς υιος son Αδερ αδερ the Συρίαν συρια Syria; Siria καὶ και and; even ἀνέβη αναβαινω step up; ascend εἰς εις into; for Αφεκα αφεκα into; for πόλεμον πολεμος battle ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel
21:26 וַ wa וְ and יַּתְעֵ֣ב yyaṯʕˈēv תעב be abhorrent מְאֹ֔ד mᵊʔˈōḏ מְאֹד might לָ lā לְ to לֶ֖כֶת lˌeḵeṯ הלך walk אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַ ha הַ the גִּלֻּלִ֑ים ggillulˈîm גִּלּוּלִים idols כְּ kᵊ כְּ as כֹל֙ ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂ֣וּ ʕāśˈû עשׂה make הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הֹורִ֣ישׁ hôrˈîš ירשׁ trample down יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
21:26. et abominabilis effectus est in tantum ut sequeretur idola quae fecerant Amorrei quos consumpsit Dominus a facie filiorum IsrahelAnd he became abominable, insomuch that he followed the idols which the Amorrhites had made, whom the Lord destroyed before the face of the children of Israel.
26. And he did very abominably in following idols, according to all that the Amorites did, whom the LORD cast out before the children of Israel.)
21:26. And he became abominable, so much so that he followed the idols that the Amorites had made, whom the Lord consumed before the face of the sons of Israel.
21:26. And he did very abominably in following idols, according to all [things] as did the Amorites, whom the LORD cast out before the children of Israel.
And he did very abominably in following idols, according to all [things] as did the Amorites, whom the LORD cast out before the children of Israel:

21:26 он поступал весьма гнусно, последуя идолам, как делали Аморреи, которых Господь прогнал от лица сынов Израилевых.
21:26
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐπιστρέψαντος επιστρεφω turn around; return
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
καὶ και and; even
ἐπεσκέψατο επισκεπτομαι visit; inspect
υἱὸς υιος son
Αδερ αδερ the
Συρίαν συρια Syria; Siria
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
Αφεκα αφεκα into; for
πόλεμον πολεμος battle
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
21:26
וַ wa וְ and
יַּתְעֵ֣ב yyaṯʕˈēv תעב be abhorrent
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
לָ לְ to
לֶ֖כֶת lˌeḵeṯ הלך walk
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
גִּלֻּלִ֑ים ggillulˈîm גִּלּוּלִים idols
כְּ kᵊ כְּ as
כֹל֙ ḵˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂ֣וּ ʕāśˈû עשׂה make
הָ הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
הֹורִ֣ישׁ hôrˈîš ירשׁ trample down
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
21:26. et abominabilis effectus est in tantum ut sequeretur idola quae fecerant Amorrei quos consumpsit Dominus a facie filiorum Israhel
And he became abominable, insomuch that he followed the idols which the Amorrhites had made, whom the Lord destroyed before the face of the children of Israel.
21:26. And he became abominable, so much so that he followed the idols that the Amorites had made, whom the Lord consumed before the face of the sons of Israel.
21:26. And he did very abominably in following idols, according to all [things] as did the Amorites, whom the LORD cast out before the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:26: The Amorites appear here as representatives of the old Canaanite nations (Gen 15:16 note). It seems to be implied here that their idolatries were in the main identical with those of the Phoenicians which Ahab had adopted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: very abominably: Ch2 15:8; Isa 65:4; Jer 16:18, Jer 44:4; Eze 18:12; Pe1 4:3; Rev 21:8
according to: Gen 15:16; Lev 18:25-30, Lev 20:22, Lev 20:23; Deu 12:31; Kg2 16:3, Kg2 21:2, Kg2 21:11; Ch2 33:2, Ch2 33:9, Ch2 36:14; Ezr 9:11-14; Psa 106:35-39; Eze 16:47
John Gill
And he did very abominably in following idols,.... Which were abominable to the Lord; "dunghill gods", as the Tigurine version:
according to all things as did the Amorites, whom the Lord cast out before the children of Israel; meaning the seven nations that formerly inhabited Canaan, but were driven out for their sins, to make way for the children of Israel, of which the Amorites were one, and here put for all the rest.
21:2721:27: Եւ վասն բանին զի ստրջացաւ արքայ յերեսաց Տեառն, եւ երթա՛յր լալով, եւ պատառեա՛ց զպատմուճան իւր, եւ զգեցաւ քո՛ւրձ ՚ի վերայ մարմնոյ իւրոյ. եւ պահեաց եւ զգեցաւ քուրձ յաւուրն յորում սպան զՆաբովթ Յեզրայելացի, եւ գնա՛յր կորակոր[3728]։ [3728] Այլք. Եւ վասն բանին զի ստրջա՛՛։
27 Այս խօսքերը լսելով՝ արքան զղջաց Տիրոջ առջեւ, լալով գնաց, պատառոտեց իր պատմուճանը, քուրձ հագաւ իր մարմնի վրայ եւ ծոմ պահեց. նա քուրձ հագաւ այն օրուանից, երբ սպանել տուեց յեզրայէլացի Նաբոթին: Նա գլխիկոր էր ման գալիս:
27 Աքաաբ այս խօսքերը լսածին պէս՝ իր հանդերձները պատռեց ու մարմնին վրայէն քուրձ հագաւ ու ծոմ պահեց եւ քուրձով կը պառկէր ու կամաց կը քալէր։
Եւ [500]վասն բանին զի ստրջացաւ արքայ յերեսաց Տեառն եւ երթայր լալով, եւ`` պատառեաց զպատմուճան իւր եւ զգեցաւ քուրձ ի վերայ մարմնոյ իւրոյ, եւ պահեաց եւ զգեցաւ քուրձ [501]յաւուրն յորում սպան զՆաբովթ Յեզրայելացի``, եւ գնայր կորակոր:

21:27: Եւ վասն բանին զի ստրջացաւ արքայ յերեսաց Տեառն, եւ երթա՛յր լալով, եւ պատառեա՛ց զպատմուճան իւր, եւ զգեցաւ քո՛ւրձ ՚ի վերայ մարմնոյ իւրոյ. եւ պահեաց եւ զգեցաւ քուրձ յաւուրն յորում սպան զՆաբովթ Յեզրայելացի, եւ գնա՛յր կորակոր[3728]։
[3728] Այլք. Եւ վասն բանին զի ստրջա՛՛։
27 Այս խօսքերը լսելով՝ արքան զղջաց Տիրոջ առջեւ, լալով գնաց, պատառոտեց իր պատմուճանը, քուրձ հագաւ իր մարմնի վրայ եւ ծոմ պահեց. նա քուրձ հագաւ այն օրուանից, երբ սպանել տուեց յեզրայէլացի Նաբոթին: Նա գլխիկոր էր ման գալիս:
27 Աքաաբ այս խօսքերը լսածին պէս՝ իր հանդերձները պատռեց ու մարմնին վրայէն քուրձ հագաւ ու ծոմ պահեց եւ քուրձով կը պառկէր ու կամաց կը քալէր։
zohrab-1805▾ eastern-1994▾ western am▾
21:2721:27 Выслушав все слова сии, Ахав [умилился пред Господом, ходил и плакал,] разодрал одежды свои, и возложил на тело свое вретище, и постился, и спал во вретище, и ходил печально.
21:27 καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐπεσκέπησαν επισκεπτομαι visit; inspect καὶ και and; even παρεγένοντο παραγινομαι happen by; come by / to / along εἰς εις into; for ἀπαντὴν απαντη he; him καὶ και and; even παρενέβαλεν παρεμβαλλω insert against; interpose Ισραηλ ισραηλ.1 Israel ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite αὐτῶν αυτος he; him ὡσεὶ ωσει as if; about δύο δυο two ποίμνια ποιμνιον flock αἰγῶν αιξ and; even Συρία συρια Syria; Siria ἔπλησεν πληθω fill; fulfill τὴν ο the γῆν γη earth; land
21:27 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כִ ḵi כְּ as שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear אַחְאָ֜ב ʔaḥʔˈāv אַחְאָב Ahab אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֤ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these וַ wa וְ and יִּקְרַ֣ע yyiqrˈaʕ קרע tear בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment וַ wa וְ and יָּֽשֶׂם־ yyˈāśem- שׂים put שַׂ֥ק śˌaq שַׂק sack עַל־ ʕal- עַל upon בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh וַ wa וְ and יָּצֹ֑ום yyāṣˈôm צום fast וַ wa וְ and יִּשְׁכַּ֣ב yyiškˈav שׁכב lie down בַּ ba בְּ in † הַ the שָּׂ֔ק śśˈāq שַׂק sack וַ wa וְ and יְהַלֵּ֖ךְ yᵊhallˌēḵ הלך walk אַֽט׃ ס ʔˈaṭ . s אַט gentle
21:27. itaque cum audisset Ahab sermones istos scidit vestem suam et operuit cilicio carnem suam ieiunavitque et dormivit in sacco et ambulabat dimisso capiteAnd when Achab had heard these words, he rent his garments, and put haircloth upon his flesh, and fasted, and slept in sackcloth, and walked with his head cast down.
27. And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
21:27. Then, when Ahab had heard these words, he tore his garments, and he put haircloth on his body, and he fasted, and he slept in sackcloth, and he walked with his head downcast.
21:27. And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly:

21:27 Выслушав все слова сии, Ахав [умилился пред Господом, ходил и плакал,] разодрал одежды свои, и возложил на тело свое вретище, и постился, и спал во вретище, и ходил печально.
21:27
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐπεσκέπησαν επισκεπτομαι visit; inspect
καὶ και and; even
παρεγένοντο παραγινομαι happen by; come by / to / along
εἰς εις into; for
ἀπαντὴν απαντη he; him
καὶ και and; even
παρενέβαλεν παρεμβαλλω insert against; interpose
Ισραηλ ισραηλ.1 Israel
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
αὐτῶν αυτος he; him
ὡσεὶ ωσει as if; about
δύο δυο two
ποίμνια ποιμνιον flock
αἰγῶν αιξ and; even
Συρία συρια Syria; Siria
ἔπλησεν πληθω fill; fulfill
τὴν ο the
γῆν γη earth; land
21:27
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כִ ḵi כְּ as
שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear
אַחְאָ֜ב ʔaḥʔˈāv אַחְאָב Ahab
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֤ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יִּקְרַ֣ע yyiqrˈaʕ קרע tear
בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment
וַ wa וְ and
יָּֽשֶׂם־ yyˈāśem- שׂים put
שַׂ֥ק śˌaq שַׂק sack
עַל־ ʕal- עַל upon
בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh
וַ wa וְ and
יָּצֹ֑ום yyāṣˈôm צום fast
וַ wa וְ and
יִּשְׁכַּ֣ב yyiškˈav שׁכב lie down
בַּ ba בְּ in
הַ the
שָּׂ֔ק śśˈāq שַׂק sack
וַ wa וְ and
יְהַלֵּ֖ךְ yᵊhallˌēḵ הלך walk
אַֽט׃ ס ʔˈaṭ . s אַט gentle
21:27. itaque cum audisset Ahab sermones istos scidit vestem suam et operuit cilicio carnem suam ieiunavitque et dormivit in sacco et ambulabat dimisso capite
And when Achab had heard these words, he rent his garments, and put haircloth upon his flesh, and fasted, and slept in sackcloth, and walked with his head cast down.
21:27. Then, when Ahab had heard these words, he tore his garments, and he put haircloth on his body, and he fasted, and he slept in sackcloth, and he walked with his head downcast.
21:27. And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-29: Обличение пророка Илии и на этот раз, как и после кармильского события (XVIII:45-46) произвело сильное действие на Ахава (Ахав, видимо, был склонен принимать воздействие проповеди пророка, но слабохарактерность и подчинение влиянию язычницы жены парализовали спасительное действие личности и проповеди пророка: (полная аналогия с Иродом, с удовольствием слушавшим Иоанна Крестителя и все же умертвившем его по навету злой Иродиады, Мк. VI:20, 26): Ахав (по LXX: κατενύγη από προσώπου του Κυριου, καί επορεύετο κλαίω̃ν слав. умилися от лица Господня и идяше плачася, - добавление, едва ли первоначальное, но вполне выражающее мысль текста) наложил на себя траур, обычный в печали (ср. XX:31-32) и подверг себя покаянному посту (ср. 2: Цар. XII:16, 21-23; Ис. LVIII:3: сл.) , почему Господь через пророкам Илию смягчил Свой суд над Ахавом (ст. 29): грозное пророчество исполнится во всей силе не на Ахаве, а на сыне его Иораме (4: Цар. IX:24: сл.) . Так, "бездна благости - Владыка Бог за убийство угрожал конечною гибелью; и за слезы об убийстве даровал замедление наказания" (блаж. Феодорит, вопр. 62). "Покаяние, конечно, не притворное, но временное; почему и временным сопровождалось помилованием" (Филарет, с. 246).
Adam Clarke: Commentary on the Bible - 1831
21:27: He rent his clothes - He was penetrated with sorrow, and that evidently unfeigned.
Put sackcloth upon his flesh - He humbled himself before God and man.
And fasted - He afflicted his body for his soul's benefit.
Lay in sackcloth - Gave the fullest proof that his repentance was real.
And went softly - Walked barefooted; so the Chaldee, Syriac, and Arabic. The Vulgate has demisso capite, "with his head hanging down." Houbigant translates went groaning. Jarchi says that the word אט at, used here, signifies to be unshod. This is its most likely sense. All these things prove that Ahab's repentance was genuine; and God's approbation of it puts it out of doubt. The slow and measured pace which always accompanies deep and reflective sorrow is also alluded to by Aeschylus, where the Chorus are thus shortly addressed on the defeat of Xerxes. - Aesch. Pers. 1073.
Γοασθ' ἁβροβαται
"With light and noiseless step lament."
3 Kings (1 Kings) 21:29
Albert Barnes: Notes on the Bible - 1834
21:27: The repentance of Ahab resembles that of the Ninevites Jon 3:5. It has the same outward signs - fasting and sackcloth - and it has much the same inward character. It springs, not from love, nor from hatred of sin, but from fear of the consequences of sin. It is thus, although sincere and real while it lasts, shallow and exceedingly short-lived. God, however, to mark His readiness to receive the sinner who turns to Him, accepted the imperfect offering (as He likewise accepted the penitence of the Ninevites), and allowed it to delay the execution of the sentence Kg1 21:29. So the penitence of the Ninevites put off the fall of Nineveh for a century.
And lay in sackcloth - In this particular he seems to have gone beyond the usual practice. We do not read elsewhere of mourners passing the night in sackcloth.
And went softly - "As if he had no heart to go about any business" (Patrick).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: he rent: Gen 37:34; Kg2 6:30, Kg2 18:37; Jon 3:6
lay in sackcloth: Sa2 12:17; Job 16:15; Isa 22:12, Isa 58:5-8; Joe 1:13
went softly: Isa 38:15
Carl Friedrich Keil and Franz Delitzsch

This terrible threat made such an impression upon Ahab, that he felt deep remorse, and for a time at least was sincerely penitent. Rending the clothes, putting on the mourning garment of hair (שׂק), and fasting, are frequently mentioned as external signs of humiliation before God or of deep mourning on account of sin. יהלּך אט, he walked about lightly (slowly), like one in deep trouble. This repentance was neither hypocritical, nor purely external; but it was sincere even if it was not lasting and produced no real conversion. For the Lord Himself acknowledge it to be humiliation before Him (3Kings 21:29), and said to Elijah, that because of it He would not bring the threatened calamity upon Ahab's house in his own lifetime, but only in the days of his son. אבי for אביא, as in 3Kings 21:21.
Geneva 1599
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went (k) softly.
(k) In token of mourning, or as some read, barefooted.
John Gill
Delivered in 3Kings 21:21,
that he rent his clothes, and put sackcloth upon, his flesh, tore off his clothes, and stripped himself of all, even of his very shirt, and put sackcloth on his bare flesh, a coarse cloth made of hair, and such as sacks are made with:
and fasted, how long it is not said:
and lay in sackcloth; in the night on his bed, would have no linen on him day nor night:
and went softly: step by step, as persons mourning, grieving, and pensive, do; the Targum renders it "barefoot", and so Jarchi.
John Wesley
Softly - Slowly and silently, after the manner of mourners, or those who are under a great consternation.
Robert Jamieson, A. R. Fausset and David Brown
Ahab . . . rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly--He was not obdurate, like Jezebel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repentance. Going softly, that is, barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great is the mercy of God, that, in consequence of his humiliation, the threatened punishment was deferred.
21:2821:28: Եւ եղեւ բան Տեառն ՚ի ձեռն ծառայի իւրոյ Եղիայի վասն Աքաաբու, եւ ասէ Տէր.
28 Տէրը Աքաաբի մասին ասաց իր ծառայ Եղիային.
28 Տէրոջը խօսքը Թեզբացի Եղիային եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն [502]ի ձեռն ծառայի իւրոյ Եղիայի վասն Աքաաբու, եւ ասէ Տէր:

21:28: Եւ եղեւ բան Տեառն ՚ի ձեռն ծառայի իւրոյ Եղիայի վասն Աքաաբու, եւ ասէ Տէր.
28 Տէրը Աքաաբի մասին ասաց իր ծառայ Եղիային.
28 Տէրոջը խօսքը Թեզբացի Եղիային եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
21:2821:28 И было слово Господне к Илии Фесвитянину [об Ахаве], и сказал Господь:
21:28 καὶ και and; even προσῆλθεν προσερχομαι approach; go ahead ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even εἶπεν επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what εἶπεν επω say; speak Συρία συρια Syria; Siria θεὸς θεος God ὀρέων ορος mountain; mount κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐ ου not θεὸς θεος God κοιλάδων κοιλας he; him καὶ και and; even δώσω διδωμι give; deposit τὴν ο the δύναμιν δυναμις power; ability τὴν ο the μεγάλην μεγας great; loud ταύτην ουτος this; he εἰς εις into; for χεῖρα χειρ hand σήν σος your καὶ και and; even γνώσῃ γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master
21:28 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אֵלִיָּ֥הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah הַ ha הַ the תִּשְׁבִּ֖י ttišbˌî תִּשְׁבִּי Tishbite לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
21:28. factus est autem sermo Domini ad Heliam Thesbiten dicensAnd the word of the Lord came to Elias, the Thesbite, saying:
28. And the word of the LORD came to Elijah the Tishbite, saying,
21:28. And the word of the Lord came to Elijah, the Tishbite, saying:
21:28. And the word of the LORD came to Elijah the Tishbite, saying,
And the word of the LORD came to Elijah the Tishbite, saying:

21:28 И было слово Господне к Илии Фесвитянину [об Ахаве], и сказал Господь:
21:28
καὶ και and; even
προσῆλθεν προσερχομαι approach; go ahead
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
εἶπεν επω say; speak
Συρία συρια Syria; Siria
θεὸς θεος God
ὀρέων ορος mountain; mount
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐ ου not
θεὸς θεος God
κοιλάδων κοιλας he; him
καὶ και and; even
δώσω διδωμι give; deposit
τὴν ο the
δύναμιν δυναμις power; ability
τὴν ο the
μεγάλην μεγας great; loud
ταύτην ουτος this; he
εἰς εις into; for
χεῖρα χειρ hand
σήν σος your
καὶ και and; even
γνώσῃ γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
21:28
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אֵלִיָּ֥הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah
הַ ha הַ the
תִּשְׁבִּ֖י ttišbˌî תִּשְׁבִּי Tishbite
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
21:28. factus est autem sermo Domini ad Heliam Thesbiten dicens
And the word of the Lord came to Elias, the Thesbite, saying:
21:28. And the word of the Lord came to Elijah, the Tishbite, saying:
21:28. And the word of the LORD came to Elijah the Tishbite, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
And the word of the Lord came to Elijah the Tishbite,.... After he was gone from Ahab, and Ahab had been some time in this humble posture; the Targum calls it the word of prophecy, and so it was, as the next verse shows: saying: as follows.
21:2921:29: Տեսե՞ր զի ստրջացաւ Աքաաբ յերեսաց իմոց. փոխանակ զի ակնկորեաց յերեսաց իմոց, ո՛չ ածից չարիս յաւուրս նորա. այլ յաւուրս որդւոյ նորա ածի՛ց չարիս ՚ի վերայ տան նորա։
29 «Տեսա՞ր, որ զղջաց իմ առջեւ: Եւ քանի որ ընդունեց իր մեղքերը, նրան չարիք չեմ պատճառի իր կենդանութեան օրօք, այլ նրա որդիների՛ օրօք կը թափեմ չարիքը նրա տան վրայ»:
29 «Կը տեսնե՞ս, Աքաաբ իմ առջեւս խոնարհութիւն կ’ընէ։ Անոր իմ առջեւս խոնարհութիւն ընելուն համար, անոր օրերուն մէջ այն չարիքը պիտի չբերեմ, անոր որդիին օրերը այն չարիքը անոր տանը վրայ պիտի բերեմ»։
Տեսե՞ր զի ստրջացաւ Աքաաբ յերեսաց իմոց. փոխանակ զի ակնկորեաց յերեսաց իմոց, ոչ ածից չարիս յաւուրս նորա, այլ յաւուրս որդւոյ նորա ածից չարիս ի վերայ տան նորա:

21:29: Տեսե՞ր զի ստրջացաւ Աքաաբ յերեսաց իմոց. փոխանակ զի ակնկորեաց յերեսաց իմոց, ո՛չ ածից չարիս յաւուրս նորա. այլ յաւուրս որդւոյ նորա ածի՛ց չարիս ՚ի վերայ տան նորա։
29 «Տեսա՞ր, որ զղջաց իմ առջեւ: Եւ քանի որ ընդունեց իր մեղքերը, նրան չարիք չեմ պատճառի իր կենդանութեան օրօք, այլ նրա որդիների՛ օրօք կը թափեմ չարիքը նրա տան վրայ»:
29 «Կը տեսնե՞ս, Աքաաբ իմ առջեւս խոնարհութիւն կ’ընէ։ Անոր իմ առջեւս խոնարհութիւն ընելուն համար, անոր օրերուն մէջ այն չարիքը պիտի չբերեմ, անոր որդիին օրերը այն չարիքը անոր տանը վրայ պիտի բերեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2921:29 видишь, как смирился предо Мною Ахав? За то, что он смирился предо Мною, Я не наведу бед в его дни; во дни сына его наведу беды на дом его.
21:29 καὶ και and; even παρεμβάλλουσιν παρεμβαλλω insert against; interpose οὗτοι ουτος this; he ἀπέναντι απεναντι before; contrary τούτων ουτος this; he ἑπτὰ επτα seven ἡμέρας ημερα day καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh καὶ και and; even προσήγαγεν προσαγω lead toward; head toward ὁ ο the πόλεμος πολεμος battle καὶ και and; even ἐπάταξεν πατασσω pat; impact Ισραηλ ισραηλ.1 Israel τὴν ο the Συρίαν συρια Syria; Siria ἑκατὸν εκατον hundred χιλιάδας χιλιας thousand πεζῶν πεζος one; unit ἡμέρᾳ ημερα day
21:29 הֲֽ hˈᵃ הֲ [interrogative] רָאִ֔יתָ rāʔˈîṯā ראה see כִּֽי־ kˈî- כִּי that נִכְנַ֥ע niḵnˌaʕ כנע be humble אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab מִ mi מִן from לְּ llᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face יַ֜עַן yˈaʕan יַעַן motive כִּֽי־ kˈî- כִּי that נִכְנַ֣ע niḵnˈaʕ כנע be humble מִ mi מִן from פָּנַ֗י ppānˈay פָּנֶה face לֹֽא־ lˈō- לֹא not אָבִ֤יאאבי *ʔāvˈî בוא come הָֽ hˈā הַ the רָעָה֙ rāʕˌā רָעָה evil בְּ bᵊ בְּ in יָמָ֔יו yāmˈāʸw יֹום day בִּ bi בְּ in ימֵ֣י ymˈê יֹום day בְנֹ֔ו vᵊnˈô בֵּן son אָבִ֥יא ʔāvˌî בוא come הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil עַל־ ʕal- עַל upon בֵּיתֹֽו׃ bêṯˈô בַּיִת house
21:29. nonne vidisti humiliatum Ahab coram me quia igitur humiliatus est mei causa non inducam malum in diebus eius sed in diebus filii sui inferam malum domui eiusHast thou not seen Achab humbled before me? therefore, because he hath humbled himself, for my sake, I will not bring the evil in his days, but in his son's days will I bring the evil upon his house.
29. Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son’s days will I bring the evil upon his house.
21:29. “Have you not seen how Ahab has humbled himself before me? Therefore, since he has humbled himself because of me, I will not lead in the evil during his days. Instead, during the days of his son, I will bring in the evil to his house.”
21:29. Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: [but] in his son’s days will I bring the evil upon his house.
Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: [but] in his son' s days will I bring the evil upon his house:

21:29 видишь, как смирился предо Мною Ахав? За то, что он смирился предо Мною, Я не наведу бед в его дни; во дни сына его наведу беды на дом его.
21:29
καὶ και and; even
παρεμβάλλουσιν παρεμβαλλω insert against; interpose
οὗτοι ουτος this; he
ἀπέναντι απεναντι before; contrary
τούτων ουτος this; he
ἑπτὰ επτα seven
ἡμέρας ημερα day
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
ο the
πόλεμος πολεμος battle
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
Ισραηλ ισραηλ.1 Israel
τὴν ο the
Συρίαν συρια Syria; Siria
ἑκατὸν εκατον hundred
χιλιάδας χιλιας thousand
πεζῶν πεζος one; unit
ἡμέρᾳ ημερα day
21:29
הֲֽ hˈᵃ הֲ [interrogative]
רָאִ֔יתָ rāʔˈîṯā ראה see
כִּֽי־ kˈî- כִּי that
נִכְנַ֥ע niḵnˌaʕ כנע be humble
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
מִ mi מִן from
לְּ llᵊ לְ to
פָנָ֑י fānˈāy פָּנֶה face
יַ֜עַן yˈaʕan יַעַן motive
כִּֽי־ kˈî- כִּי that
נִכְנַ֣ע niḵnˈaʕ כנע be humble
מִ mi מִן from
פָּנַ֗י ppānˈay פָּנֶה face
לֹֽא־ lˈō- לֹא not
אָבִ֤יאאבי
*ʔāvˈî בוא come
הָֽ hˈā הַ the
רָעָה֙ rāʕˌā רָעָה evil
בְּ bᵊ בְּ in
יָמָ֔יו yāmˈāʸw יֹום day
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
בְנֹ֔ו vᵊnˈô בֵּן son
אָבִ֥יא ʔāvˌî בוא come
הָ הַ the
רָעָ֖ה rāʕˌā רָעָה evil
עַל־ ʕal- עַל upon
בֵּיתֹֽו׃ bêṯˈô בַּיִת house
21:29. nonne vidisti humiliatum Ahab coram me quia igitur humiliatus est mei causa non inducam malum in diebus eius sed in diebus filii sui inferam malum domui eius
Hast thou not seen Achab humbled before me? therefore, because he hath humbled himself, for my sake, I will not bring the evil in his days, but in his son's days will I bring the evil upon his house.
21:29. “Have you not seen how Ahab has humbled himself before me? Therefore, since he has humbled himself because of me, I will not lead in the evil during his days. Instead, during the days of his son, I will bring in the evil to his house.”
21:29. Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: [but] in his son’s days will I bring the evil upon his house.
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
21:29: Seest thou how Ahab humbleth himself - He did abase himself; he did truly repent him of his sins, and it was such a repentance as was genuine in the sight of God: He humbleth himself Before Me.
The penitent heart ever meets the merciful eye of God; repentance is highly esteemed by the Father of compassion, even where it is comparatively shallow and short-lived. Any measure of godly sorrow has a proportionate measure of God's regard; where it is deep and lasting, the heart of God is set upon it. He that mourns shall be comforted; thus hath God spoken, and though repentance for our past sins can purchase no favor, yet without it God will not grant us his salvation.
Albert Barnes: Notes on the Bible - 1834
21:29: The evil - i. e., the main evil. See Kg1 21:19 note; and compare Kg1 22:38 with marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:29: Seest thou: Jer 7:17; Luk 7:44
Ahab: Exo 10:3; Psa 18:44, Psa 66:3, Psa 78:34-37
I will not: Psa 86:15; Eze 33:10, Eze 33:11; Mic 7:18; Rom 2:4; Pe2 3:9
the evil in: Kg1 21:21-23
in his son's days: Kg2 9:25, Kg2 9:26, Kg2 9:33-37, Kg2 10:1-7, Kg2 10:11
Next: 3 Kings (1 Kings) Chapter 22
Geneva 1599
Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: [but] in his (l) son's days will I bring the evil upon his house.
(l) Meaning, in Joram's time, (4Kings 9:26).
John Gill
Seest thou how Ahab humbleth himself before me?.... Which yet was but an external humiliation, to be seen only with bodily eyes, as were all his actions and postures, before observed. Some Jewish writers (i) think his repentance was true and perfect, and his conversion thorough and real: they tell us (k), that he was in fasting and prayer morning and evening before the Lord, and was studying in the law all his days, and returned not to his evil works any more, and his repentance was accepted: but the contrary appears manifest; we never read that he reproved Jezebel for the murder of Naboth, nor restored the vineyard to his family, which he would have done had he been a true penitent; nor did he leave his idols; we quickly hear of his consulting with the four hundred prophets of the groves, and expressing his hatred of a true prophet of the Lord, 3Kings 22:6, his humiliation arose from dread of punishment, and not from the true fear of God; however, it was such as was never seen in any of his wicked predecessors, and is taken notice of by the Lord. Luther (l) from these words concluded, and was persuaded, that he was saved:
because he humbled himself before me, I will not bring the evil in his days, but in his son's days will I bring the evil upon his house; this was not a pardon, only a reprieve; the sentence pronounced on him and his family was not taken off, nor countermanded, only the execution of it prolonged; it is promised that the destruction of his family should not be in his lifetime, but after his death, in his son's days, otherwise he himself died a violent death, and the dogs licked his blood, as were foretold; however, this may be an encouragement to those who are truly humbled for their sins, and really repent of them, that they shall receive forgiveness at the hand of God, since he showed so much regard to an outward humiliation and repentance.
(i) Bereshit Rabba in Abarbinel in loc. (k) Pirke Eliezer, c. 43. (l) Mensal. Colloqu. c. 32. p. 360.
John Wesley
Humbleth himself - His humiliation was real, though not lasting, and accordingly pleasing to God. This discovers the great goodness of God, and his readiness to shew mercy. It teaches us to take notice of that which is good, even in the worst of men. It gives a reason why wicked persons often prosper: God rewards what little good is in them. And it encourages true penitents. If even Ahab goes to his house reprieved, doubtless they shall go to their houses justified.