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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter finishes the history of Ahab's reign. It was promised in the close of the foregoing chapter that the ruin of his house should not come in his days, but his days were soon at an end. His war with the Syrians at Ramoth-Gilead is that which we have an account of in this chapter. I. His preparations for that war. He consulted, 1. His privy-council, ver. 1-3. 2. Jehoshaphat, ver. 4. 3. His prophets. (1.) His own, who encouraged him to go on this expedition (ver. 5, 6), Zedekiah particularly, ver. 11, 12. (2.) A prophet of the Lord, Micaiah, who was desired to come by Jehoshaphat (ver. 7, 8), sent for (ver. 9, 10-13, 14), upbraided Ahab with his confidence in the false prophets (v. 15), but foretold his fall in this expedition (ver. 16-18), and gave him an account how he came to be thus imposed upon by his prophets, ver. 19-23. He is abused by Zedekiah (ver. 24, 25), and imprisoned by Ahab, ver. 26-28. II. The battle itself, in which, 1. Jehoshaphat is exposed. But, 2. Ahab is slain, ver. 29-40. In the close of the chapter we have a short account, (1.) Of the good reign of Jehoshaphat king of Judah, ver. 41-50. (2.) Of the wicked reign of Ahaziah king of Israel, ver. 51-53.
Adam Clarke: Commentary on the Bible - 1831
Jehoshaphat King of Judah, and Ahab King of Israel, unite against the Syrians, in order to recover Ramoth-gilead, Kg1 22:1-4. They inquire of false prophets, who promise them success. Micaiah, a true prophet, foretells the disasters of the war, Kg1 22:5-17. A lying spirit in the mouths of Ahab's prophets persuades Ahab to go up against Ramoth, Kg1 22:18-29. The confederate armies are routed, and the king of Israel slain, Kg1 22:30-36. Death and burial of Ahab, Kg1 22:37-40. Character of Jehoshaphat, Kg1 22:41-47. He makes a fleet in order to go to Ophir for gold, which is wrecked at Ezion-geber, Kg1 22:48. His death, Kg1 22:49. He is succeeded by his son Jehoram, Kg1 22:50. Ahaziah succeeds his father Ahab, and reigns wickedly, Kg1 22:51, Kg1 22:52.
3 Kings (1 Kings) 22:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 22:1, Ahab, seduced by false prophets, according to the word of Micaiah, is slain at Ramoth-gilead; Kg1 22:37, The dogs lick up his blood, and Ahaziah succeeds him; Kg1 22:41, Jehoshaphat's good reign; Kg1 22:45, His acts; Kg1 22:46, Jehoram succeeds him; Kg1 22:51, Ahaziah's evil reign.
Carl Friedrich Keil and Franz Delitzsch

Allied Campaign of Ahab and Jehoshaphat against the Syrians at Ramoth, and Death of Ahab (compare 2 Chron 18:2-34). - 3Kings 22:1. "And they rested three years; there was no war between Aram and Israel," ישׁב here is to keep quiet, to undertake nothing, as in Judg 5:17, etc. The subject to ויּשׁבוּ is Aram and Israel mentioned in the second clause. The length of time given here points back to the end of the war described in 1 Kings 20.
3Kings 22:2-4
In the third year (not necessarily "towards the end of it," as Thenius supposes, for Jehoshaphat's visit preceded the renewal of the war) Jehoshaphat visited the king of Israel, with whom he had already formed a marriage alliance by marrying his son to Ahab's daughter (2Chron 18:1; 4Kings 8:18). Ahab then said to his servants that the king of Syria had kept the city of Ramoth in Gilead (probably situated on the site of the present Szalt: see at Deut 4:43), which he ought to have given up, according to the conditions of the peace in 3Kings 20:34, and asked Jehoshaphat whether he would go with him to the war against Ramoth, which the latter promised to do. "I as thou, my people as thy people, my horses as thy horses;" i.e., I am at thy service with the whole of my military power. In the place of the last words we have therefore in the Chronicles ועמך בּמּלחמה, "I am with thee in the war," i.e., I will assist thee in the war.
3Kings 22:5-7
But as Jehoshaphat wished also to inquire the word of the Lord concerning the war, Ahab gathered together about 400 prophets, who all predicted as out of one mouth a prosperous result to the campaign. These 400 prophets are neither the 400 prophets of Asherah who had not appeared upon Carmel when Elijah was there (3Kings 18:19-20), nor prophets of Baal, as some of the earlier commentators supposed, since Ahab could not inquire of them את־דּבר יהוה. On the other hand, they were not "true prophets of Jehovah and disciples of the prophets" (Cler., Then.), but prophets of Jehovah worshipped under the image of an ox, who practised prophesying as a trade without any call from God, and even if they were not in the pay of the idolatrous kings of Israel, were at any rate in their service. For Jehoshaphat did not recognise them as genuine prophets of Jehovah, but inquired whether there was not such a prophet still in existence (3Kings 22:7), that they might inquire the will of the Lord of him (מאותו).
3Kings 22:8
Ahab then named to him one, but one whom he hated, because he never prophesied good concerning him, but only evil,
(Note: Just as Agamemnon says to Calchas in Il. iv. 106: μάντι κακῶν, ου ̓ πώποτέ μοι τὸ κρήγουν εἶπας, κ.τ.λ.)
namely, Micah the son of Jimlah. Josephus and the Rabbins suppose him to have been the prophet, whose name is not given, who had condemned Ahab in the previous war for setting Benhadad at liberty (3Kings 20:35.). But there is no foundation for this, and it is mere conjecture. At any rate, Ahab had already come to know Micah as a prophet of evil, and, as is evident from 3Kings 22:26, had had him imprisoned on account of an unwelcome prophecy. Ahab's dislike to this prophet had its root in the belief, which was connected with heathen notions of prophecy and conjuring, that the prophets stood in such a relation to the Deity that the latter necessarily fulfilled their will; a belief which had arisen from the fact that the predictions of true prophets always came to pass (see at Num 22:6 and Num 22:17).
3Kings 22:9
By Jehoshaphat's desire, Ahab nevertheless sent a chamberlain (סריס; see at 1Kings 8:15 and Gen 37:36) to fetch Micah (מהרה, bring quickly).
3Kings 22:10-12
In the meantime the prophets of the calves continued to prophesy success before the two kings, who sat upon thrones "clothed in robes," i.e., in royal attire, upon a floor in front of the gate of Samaria. גּרן, a threshing-floor, i.e., a levelled place in the open air. In order to give greater effect to their announcement, one of them, named Zedekiyah the son of Cnaanah, made himself iron horns, probably iron spikes held upon the head (Thenius), and said, "With these wilt thou thrust down Aram even to destruction." This symbolical action was an embodiment of the figure used by Moses in the blessing of Joseph (Deut 33:17): "Buffalo horns are his (Joseph's) horns, with them he thrusts down nations" (vid., Hengstenberg, Beitrr. ii. p. 131), and was intended to transfer to Ahab in the case before them that splendid promise which applied to the tribe of Ephraim. But the pseudo-prophet overlooked the fact that the fulfilment of the whole of the blessing of Moses was dependent upon fidelity to the Lord. All the rest of the prophets adopted the same tone, saying, "Go to Ramoth, and prosper," i.e., and thou wilt prosper. (On this use of two imperatives see Ges. 130, 2).
3Kings 22:13-14
The messenger who fetched Micah tried on the way to persuade him to prophesy success to the king as the other prophets had done; but Micah replied with a solemn oath, that he would only speak what Jehovah said to him.
3Kings 22:15-17
Micah's prophecy concerning the war, and his testimony against the lying prophets. - 3Kings 22:15, 3Kings 22:16. When Micah had come into the presence of the king, he replied to his question, "Shall we go against Ramoth?" etc., in just the same words as the pseudo-prophets, to show the king how he would speak if he were merely guided by personal considerations, as the others were. From the verbal agreement in his reply, and probably also from the tone in which he spoke, Ahab perceived that his words were ironical, and adjured him to speak only truth in the name of Jehovah. Micah then told him what he had seen in the spirit (3Kings 22:17): "I saw all Israel scatter itself upon the mountains, as sheep that have no shepherd;" and then added the word of the Lord: "These have no master; let them return every one to his house in peace." That is to say, Ahab would fall in the war against Ramoth in Gilead, and his army scatter itself without a leader upon the mountains of Gilead, and then every one would return home, without being pursued and slain by the enemy. Whilst Zedekiyah attempted to give greater emphasis to his prophecy by symbolically transferring to Ahab's enterprise the success predicted by Moses, Micah, on the other hand, showed to the king out of the law that would really take place in the intended war, namely, that very state of things which Moses before his departure sought to avert from Israel, by the prayer that the Lord would set a man over the congregation to lead them out and in, that the congregation might not become as sheep that have no shepherd (Num 27:16-17).
3Kings 22:18
But although Ahab had asked for a true word of the Lord, yet he endeavoured to attribute the unfavourable prophecy to Micah's persona enmity, saying to Jehoshaphat, "Did I not tell thee that he prophesies nothing good concerning me, but only evil (misfortune)?"
3Kings 22:19-25
Micah was not led astray, however, by this, but disclosed to him by a further revelation the hidden ground of the false prophecy of his 400 prophets. וגו שׁמע לכן, "therefore, sc. because thou thinkest so, hear the word of Jehovah: I saw the Lord sit upon His throne, and all the army of heaven stand around him (עליו עמד as in Gen 18:8, etc.) on His right hand and on His left. And the Lord said, Who will persuade Ahab to go up and fall at Ramoth in Gilead? and one spake so, the other so; and the spirit came forth (from the ranks of the rest), stood before Jehovah, and said, I will persuade him...I will go out and be a lying spirit in the mouth of all his prophets. And He (Jehovah) said, Persuade, and thou wilt also be able; go forth and do so. And now Jehovah has put a lying spirit into the mouth of all his prophets; but Jehovah (Himself) has spoken evil (through me) concerning thee." The vision described by Micah was not merely a subjective drapery introduced by the prophet, but a simple communication of the real inward vision by which the fact had been revealed to him, that the prophecy of those 400 prophets was inspired by a lying spirit. The spirit (הרוּח) which inspired these prophets as a lying spirit is neither Satan, nor any evil spirit whatever, but, as the definite article and the whole of the context show, the personified spirit of prophecy, which is only so far a πνεῦμα ἀκάθαρτον τῆς πλάνης (Zech 13:2; 1Jn 4:6) and under the influence of Satan as it works as שׁקר רוּח in accordance with the will of God. For even the predictions of the false prophets, as we may see from the passage before us, and also from Zech 13:2 and the scriptural teaching in other passages concerning the spiritual principle of evil, were not mere inventions of human reason and fancy; but the false prophets as well as the true were governed by a supernatural spiritual principle, and, according to divine appointment, were under the influence of the evil spirit in the service of falsehood, just as the true prophets were moved by the Holy Spirit in the service of the Lord. The manner in which the supernatural influence of the lying spirit upon the false prophets is brought out in Micah's vision is, that the spirit of prophecy (רוח הנבואה) offers itself to deceive Ahab as שׁקר רוּח in the false prophets. Jehovah sends this spirit, inasmuch as the deception of Ahab has been inflicted upon him as a judgment of God for his unbelief. But there is no statement here to the effect that this lying spirit proceeded from Satan, because the object of the prophet was simply to bring out the working of God in the deception practised upon Ahab by his prophets. - The words of Jehovah, "Persuade Ahab, thou wilt be able," and "Jehovah has put a lying spirit," etc., are not to be understood as merely expressing the permission of God, as the fathers and the earlier theologians suppose. According to the Scriptures, God does work evil, but without therefore willing it and bringing forth sin. The prophet's view is founded upon this thought: Jehovah has ordained that Ahab, being led astray by a prediction of his prophets inspired by the spirit of lies, shall enter upon the war, that he may find therein the punishment of his ungodliness. As he would not listen to the word of the Lord in the mouth of His true servants, God had given him up (παρέδωκεν, Rom 1:24, Rom 1:26, Rom 1:28) in his unbelief to the working of the spirits of lying. But that this did not destroy the freedom of the human will is evident from the expression תּפתּה, "thou canst persuade him," and still more clearly from תּוּכל גּם, "thou wilt also be able," since they both presuppose the possibility of resistance to temptation on the part of man.
Zedekiah was so enraged at this unveiling of the spirit of lying by which the pseudo-prophets were impelled, that he smote Micah upon the cheek, and said (3Kings 22:24): "Where did the Spirit of Jehovah depart from me, to speak to thee?" To אי־זה the Chronicles add as an explanation, הדּרך: "by what way had he gone from me?" (cf. 4Kings 3:8, and Ewald, 326, a.) Zedekiah was conscious that he had not invented his prophecy himself, and therefore it was that he rose up with such audacity against Micah; but he only proved that it was not the Spirit of God which inspired him. If he had been inspired by the Spirit of the Lord, he would not have thought it necessary to try and give effect to his words by rude force, but he would have left the defence of his cause quietly to the Lord, as Micah did, who calmly replied to the zealot thus (3Kings 22:25): "Thou wilt see it (that the Spirit of Jehovah had departed from thee) on the day when thou shalt go from chamber to chamber to hide thyself" (החבה for החבא, see Ges. 75, Anm. 21). This was probably fulfilled at the close of the war, when Jezebel or the friends of Ahab made the pseudo-prophets suffer for the calamitous result; although there is nothing said about this in our history, which confines itself to the main facts.
3Kings 22:26-27
But Ahab had Micah taken back to Amon the commander of the city, and to Joash the king's son, with the command to put him in prison and to feed him with bread and water of affliction, till he came safe back (בּשׁלום) from the war. From the expression השׁיבהוּ, "lead him back," it evidently follows that Micah had been fetched from the commander of the city, who had no doubt kept him in custody, as the city-prison was probably in his house. The opposite cannot be inferred from the words "put him into the prison;" for this command, when taken in connection with what follows, simply enjoins a more severe imprisonment.
3Kings 22:28
In his consciousness of the divine truth of his announcement, Micah left the king with these words: "If thou come back safe, Jehovah has not spoken by me. Hear it, all ye nations." עמּים does not mean people, for it is only in the antique language of the Pentateuch that the word has this meaning, but nations; and Micah thereby invokes not only the persons present as witnesses of the truth of his words, but the nations generally, Israel and the surrounding nations, who were to discern the truth of his word from the events which would follow (see at Mic 1:2).
3Kings 22:29-40
The issue of the war, and death of Ahab. - 3Kings 22:29. Ahab, disregarding Micah's prophecy, went on with the expedition, and was even joined by Jehoshaphat, of whom we should have thought that, after what had occurred, he at any rate would have drawn back. He was probably deterred by false shame, however, from retracting the unconditional promise of help which he had given to Ahab, merely in consequence of a prophetic utterance, which Ahab had brought against his own person from Micah's subjective dislike. But Jehoshaphat narrowly escaped paying the penalty for it with his life (v. 32), and on his fortunate return to Jerusalem had to listen to a severe reproof from the prophet Jehu in consequence (2Chron 19:2).
3Kings 22:30-31
And even Ahab could not throw off a certain fear of the fulfilment of Micah's prophecy. He therefore resolved to go to the battle in disguise, that he might not be recognised by the enemy. ובא התהפּשׂ ("disguise myself and go into the battle," i.e., I will go into the battle in disguise): an infin. absol., - a broken but strong form of expression, which is frequently used for the imperative, but very rarely for the first person of the voluntative (cf. Ewald, 328, c.), and which is probably employed here to express the anxiety that impelled Ahab to take so much trouble to ensure his own safety. (Luther has missed the meaning in his version; in the Chronicles, on the contrary, it is correctly given.) לבשׁ ואתּה, "but do thou put on thy clothes." These words are not to be taken as a command, but simply in this sense: "thou mayest (canst) put on thy (royal) dress, since there is no necessity for thee to take any such precautions as I have to take." There is no ground for detecting any cunning, vafrities, on the part of Ahab in these words, as some of the older commentators have done, as though he wished thereby to divert the predicted evil from himself to Jehoshaphat. but we may see very clearly that Ahab had good reason to be anxious about his life, from the command of the Syrian king to the captains of his war-chariots (3Kings 22:31) to fight chiefly against the king of Israel. We cannot infer from this, however, that Ahab was aware of the command. The measure adopted by him may be sufficiently accounted for from his fear of the fulfilment of Micah's evil prophecy, to which there may possibly have been added some personal offence that had been given on his part to the Syrian king in connection with the negotiations concerning the surrender of Ramoth, which had no doubt preceded the war. The thirty-two commanders of the war-chariots and cavalry are, no doubt, the commanders who had taken the place of the thirty-two kings (3Kings 21:24). "Fight not against small and great, but against the king of Israel only," i.e., endeavour above all others to fight against the king of Israel and to slay him.
3Kings 22:32-33
And when the leaders of the war-chariots saw Jehoshaphat in the battle in his royal clothes, they took him for the king of Israel (Ahab), and pressed upon him. Then Jehoshaphat cried out; and from this they perceived that he was not the king of Israel, and turned away from him. וגו אך אמרוּ והמּה, "and they thought, it is only (i.e., no other than) the king of Israel." עליו יסרוּ, "they bent upon him." Instead of this we have in the Chronicles עליו יסבּוּ, "they surrounded him," and Thenius proposes to alter our text to this; but there is no necessity for doing so, as סוּר also occurs in a similar sense and connection in 3Kings 20:39. How far Jehoshaphat was saved by his crying out, is not precisely stated. He probably cried out to his followers to come to his aid, from which the Syrians discovered that he was not the king of Israel, whom they were in search of. The chronicler adds (3Kings 2:18, 3Kings 2:31): "and the Lord helped him and turned them off from him;" thus believingly tracing the rescue of the king to its higher causality, though without our having any right to infer from this that Jehoshaphat cried aloud to God for help, which is not implied in the words of the Chronicles.
3Kings 22:34
But notwithstanding the precaution he had taken, Ahab did not escape the judgment of God. "A man drew his bow in his simplicity" (לתמּו as in 2Kings 15:11), i.e., without trying to hit any particular man, "and shot the king of Israel between the skirts and the coat of mail." דּבקים are "joints by which the iron thorax was attached to the hanging skirt, which covered the abdomen" (Cler.). The true coat of mail covered only the breast, to somewhere about the last rib; and below this it had an appendage (skirts) consisting of moveable joints. Between this appendage and the true coat of mail there was a groove through which the arrow passed, and, entering the abdomen, inflicted upon the king a mortal would; so that he said to his charioteer: ידיך הפך, verte manus tuas, i.e., turn round (cf. 4Kings 9:23). The Chethb ידיך (plural) is the only correct reading, since the driver held the reins in both his hands. החליתי כּי: for I am wounded.
3Kings 22:35
"And the conflict ascended," i.e., became more violent. The use of the verb עלה in this sense may be accounted for on the supposition that it is founded upon the figure of a rising stream, which becomes more and more impetuous the higher it rises (vid., Is 8:7). "And the king was stationed (i.e., remained or kept himself in an upright posture) upon the chariot before the Syrians," that he might not dishearten his soldiers, "and died in the evening, and poured the blood of the wounds in the middle hollow (חיק) of the chariot."
3Kings 22:36-37
Towards sunset the cry went through the army (המּחנה, the army drawn up in battle array), "Every one into his city and into his land!" - In 3Kings 22:37 the historian shows how the word of the Lord was fulfilled in the case of Ahab. "Thus the king died and came to Samaria:" equivalent to, thus the king reached Samaria dead; and he was buried there.
3Kings 22:38
When they washed the chariot at the pool of Samaria, the dogs licked his blood, while the harlots were bathing (in the pool). והזּנות רחצוּ is a circumstantial clause, and רחץ means to bathe, as in Ex 2:5. This explanation, which is sustained by the grammar and is the only tenable one, disposes of the several arbitrary interpretations of these words, together with the emendations of the text of which Thenius is so fond. In this way was the word of the Lord through Elijah (3Kings 21:19) and the unknown prophet (3Kings 20:42) fulfilled; also the prediction of Micah (3Kings 22:17). Ahab had paid the penalty with his own life for sparing the life of Benhadad (3Kings 20:42), and his blood was licked up by the dogs (3Kings 21:19). The fact that the dogs licked up the blood and the harlots were bathing in the pool, when the chariot that was stained with the blood of Ahab was being washed, is mentioned as a sign of the ignominious contempt which was heaped upon him at his death.
3Kings 22:39-40
Close of Ahab's history. We have no further account of his buildings. "The ivory palace," i.e., the palace inlaid with ivory, he had probably built in his capital Samaria (cf. Amos 3:15).
Geneva 1599
And they continued (a) three years without war between Syria and Israel.
(a) Ben-hadad the king of Syria, and Ahab made a peace which endured three years.
John Gill
INTRODUCTION TO 1 KINGS 22
This chapter relates, that after three years' peace with the king of Syria, Ahab was inclined to go to war with him, to take Ramothgilead out of his hands; and he drew in Jehoshaphat, king of Judah, to join him in it, 3Kings 22:1, but before they went into it, they took advice, Ahab of his four hundred prophets, which Jehoshaphat not being satisfied with, a true prophet of the Lord, Micahah, was sent for, 3Kings 22:5 who, when he came, jeered Ahab with what his prophets had said to him; intimated that he should be killed, and explained it to him how he came to be deceived by his prophets, 3Kings 22:15 upon which he was smitten on the cheek by Zedekiah, one of the false prophets, and imprisoned by the order of Ahab, 3Kings 22:24, after which the two kings went to the battle, and Jehoshaphat was in great danger of his life; but Ahab was wounded, and died, 3Kings 22:29, and the chapter is concluded with an account of the reign of Jehoshaphat king of Judah, 3Kings 22:41, and of Ahaziah king of Israel, 3Kings 22:51.
Robert Jamieson, A. R. Fausset and David Brown
AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)
continued three years without war between Syria and Israel--The disastrous defeat of Ben-hadad had so destroyed his army and exhausted the resources of his country, that, however eager, he was unable to recommence active hostilities against Israel. But that his hereditary enmity remained unsubdued, was manifest by his breach of faith concerning the treaty by which he had engaged to restore all the cities which his father had seized (3Kings 20:34).
22:122:1: Եւ նստա՛ն զերեամ, եւ ո՛չ էր պատերազմ ՚ի մէջ Ասորւոց եւ ՚ի մէջ Իսրայէլի։ ԾԸ
1 Երեք տարի պատերազմ չեղաւ Ասորիքի ու Իսրայէլի միջեւ:
22 Երեք տարի անցաւ եւ Ասորիներուն ու Իսրայէլի մէջտեղ պատերազմ չեղաւ։
Եւ նստան զերեամ, եւ ոչ էր պատերազմ ի մէջ Ասորւոց եւ ի մէջ Իսրայելի:

22:1: Եւ նստա՛ն զերեամ, եւ ո՛չ էր պատերազմ ՚ի մէջ Ասորւոց եւ ՚ի մէջ Իսրայէլի։ ԾԸ
1 Երեք տարի պատերազմ չեղաւ Ասորիքի ու Իսրայէլի միջեւ:
22 Երեք տարի անցաւ եւ Ասորիներուն ու Իսրայէլի մէջտեղ պատերազմ չեղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:122:1 Прожили три года, и не было войны между Сириею и Израилем.
22:1 καὶ και and; even ἐκάθισεν καθιζω sit down; seat τρία τρεις three ἔτη ετος year καὶ και and; even οὐκ ου not ἦν ειμι be πόλεμος πολεμος battle ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Συρίας συρια Syria; Siria καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Ισραηλ ισραηλ.1 Israel
22:1 וַ wa וְ and יֵּשְׁב֖וּ yyēšᵊvˌû ישׁב sit שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three שָׁנִ֑ים šānˈîm שָׁנָה year אֵ֚ין ˈʔên אַיִן [NEG] מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war בֵּ֥ין bˌên בַּיִן interval אֲרָ֖ם ʔᵃrˌām אֲרָם Aram וּ û וְ and בֵ֥ין vˌên בַּיִן interval יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
22:1. transierunt igitur tres anni absque bello inter Syriam et IsrahelAnd there passed three years without war between Syria and Israel.
1. And they continued three years without war between Syria and Israel.
22:1. Then three years passed without war between Syria and Israel.
And they continued three years without war between Syria and Israel:

22:1 Прожили три года, и не было войны между Сириею и Израилем.
22:1
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
τρία τρεις three
ἔτη ετος year
καὶ και and; even
οὐκ ου not
ἦν ειμι be
πόλεμος πολεμος battle
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Συρίας συρια Syria; Siria
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Ισραηλ ισραηλ.1 Israel
22:1
וַ wa וְ and
יֵּשְׁב֖וּ yyēšᵊvˌû ישׁב sit
שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three
שָׁנִ֑ים šānˈîm שָׁנָה year
אֵ֚ין ˈʔên אַיִן [NEG]
מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war
בֵּ֥ין bˌên בַּיִן interval
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
22:1. transierunt igitur tres anni absque bello inter Syriam et Israhel
And there passed three years without war between Syria and Israel.
1. And they continued three years without war between Syria and Israel.
22:1. Then three years passed without war between Syria and Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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: Три года (ст. 1) прошли от второй войны Ахава с сирийцами, окончившейся победой Ахава над Венададом сирийским, и мирным договором между ними (XX:26-34). Одна из статей этого мирного договора требовала возвращения сирийским царем израильскому городов Израильского царства, отобранных Венададом у Амврия (XX:34). В числе этих городов, очевидно, был и Рамоф Галаадский (ст. 3. Onomast. 688, 772, ср. прим. к IV:13), которого сирийский царь, видимо, не хотел возвращать Ахаву: это и послужило поводом к новой войне, о которой рассказывает гл. XXII, составляющая, таким образом, естественное продолжение гл. XX (на трехлетний срок, отделяющий события той и другой главы, падает во внутренней жизни Израильского царства: убийство Навуфея, гл. XXI; во внешней, по предположению ученых, упомянутая уже битва при Каркаре между Салманассаром II ассирийским и Венададом (Bir-idri) сирийским, в войсках которого принимал участие, по обязанностям союзника, Ахав (Ahabbu Sir-lai ассирийских памятников). Войну предпринимают против сирийцев совместно израильский царь Ахав и иудейский Иосафат, прежние враждебные отношения между двумя еврейскими царствами сменились дружественными, частью на почве родства царских домов: сын Иосафата иудейского Иорам был женат на Гофолии, дочери Ахава израильского (ср. 4: Цар. VIII:18; 2: Пар. XVIII:1), - частью, вероятно в силу политической необходимости общими силами сломить силу общего врага - Сирии. Посещение Иосафатом Ахава (ст. 2, 4), при таких обстоятельствах, могло быть вызвано приглашением последнего (по 2: Пар. XVIII:2: Ахав устроил большой пир для Иосафата); инициатива похода на Рамоф во всяком случае исходит от Ахава, от которого Иосафат, по-видимому, считал себя зависимым (ст. 4), почему и представляет в распоряжение Ахава свою главную военную силу - коней (ср. Пс. XXXII:16-17). "Так обещал поступать Иосафат, призванный участвовать в сражении, то есть буду делать то же, что ты, ополчусь, как скоро ты ополчишься, народ мой начнет войну, как скоро начнет твой народ. Но Иосафат показал вместе и благочестие свое, потому что почел необходимым вопросить прежде Бога всяческих, ст. 5" (блаж. Феодорит, вопр. 67). Впрочем, "благочестию его нанесли вред дружество и родство" (там же).

Если Иосафат просит Ахава вопросить о предстоящем походе Иегову (ст. 5), то собранные Ахавом около 400: человек - пророки не могли быть ранее упомянутыми 400: пророками Астарты - Ашеры (XVIII:18-19), как полагали древние толкователи, а пророками Иеговы, вероятно, культа тельцов, остававшегося официальным и при Ахаве (несмотря на вторжение культа Ваала). Как самый культ тельцов имел сильную примесь языческого элемента, так и институт пророков в этом культе не соответствовал идее пророческого служения: уже огромная цифра явившихся теперь пророков (ст. 6) ставит их в полную параллель с пророками Ваала и Астарты (XVIII:19), - для них пророчество, очевидно, стало своего рода ремеслом, выгодной профессией, они, вероятно, подобно пророкам Астарты (ibid) питались от царского стола: за это говорит их явное угодничество царю (ст. 6, 12-13), почему пророк Михей называет их (ст. 22-23) пророками Ахава, хотя при всем том они сами считали себя стоящими под действием Духа Божия (ст. 24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jehoshaphat's League with Ahab. B. C. 897.

1 And they continued three years without war between Syria and Israel. 2 And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel. 3 And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria? 4 And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses. 5 And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day. 6 Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king. 7 And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him? 8 And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so. 9 Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah. 10 And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them. 11 And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them. 12 And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver it into the king's hand. 13 And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good. 14 And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak.
Though Ahab continued under guilt and wrath, and the dominion of the lusts to which he had sold himself, yet, as a reward for his professions of repentance and humiliation, though the time drew near when he should descend into battle and perish, yet we have him blessed with a three years' peace (v. 1) and an honourable visit made him by Jehoshaphat king of Judah, v. 2. The Jews have a fabulous conceit, that when Ahab humbled himself for his sin, and lay in sackcloth, he sent for Jehoshaphat to come to him, to chastise him; and that he staid with him for some time, and gave him so many stripes every day. This is a groundless tradition. He came now, it is probable, to consult him about the affairs of their kingdoms. It is strange that so great a man as Jehoshaphat would pay so much respect to a kingdom revolted from the house of David, and that so good a man should show so much kindness to a king revolted from the worship of God. But, though he was a godly man, his temper was too easy, which betrayed him into snares and inconveniences. The Syrians durst not give Ahab any disturbance. But,
I. Ahab here meditates a war against the Syrians, and advises concerning it with those about him, v. 3. The king of Syria gave him the provocation; when he lay at his mercy, he promised to restore him his cities (ch. xx. 34), and Ahab foolishly took his word, when he ought not to have dismissed him till the cities were put into his possession. But now he knows by experience, what he ought before to have considered, that as the kisses, so the promises, of an enemy are deceitful, and there is no confidence to be put in leagues extorted by distress. Benhadad is one of those princes that think themselves bound by their word no further and no longer than it is for their interest. Whether any other cities were restored we do not find, but Ramoth-Gilead was not, a considerable city in the tribe of Gad, on the other side Jordan, a Levites' city, and one of the cities of refuge. Ahab blames himself, and his people, that they did not bestir themselves to recover it out of the hands of the Syrians, and to chastise Ben-hadad's violation of his league; and resolves to let that ungrateful perfidious prince know that as he had given him peace he could give him trouble. Ahab has a good cause, yet succeeds not. Equity is not to be judged of by prosperity.
II. He engages Jehoshaphat, and draws him in, to join with him in this expedition, for the recovery of Ramoth-Gilead, v. 4. And here I do not wonder that Ahab should desire the assistance of so pious and prosperous a neighbour. Even bad men have often coveted the friendship of the good. It is desirable to have an interest in those that have an interest in heaven, and to have those with us that have God with them. But it is strange that Jehoshaphat will go so entirely into Ahab's interests as to say, I am as thou art, and my people as thy people. I hope not; Jehoshaphat and his people are not so wicked and corrupt as Ahab and his people. Too great a complaisance to evildoers has brought many good people, through unwariness, into a dangerous fellowship with the unfruitful works of darkness. Jehoshaphat had like to have paid dearly for his compliment when, in battle, he was taken for Ahab. Yet some observe that in joining with Israel against Syria he atoned for his father's fault in joining with Syria against Israel, ch. xv. 19, 20.
III. At the special instance and request of Jehoshaphat, he asks counsel of the prophets concerning this expedition. Ahab thought it enough to consult with his statesmen, but Jehoshaphat moves that they should enquire of the word of the Lord, v. 5. Note, 1. Whithersoever a good man goes he desires to take God along with him, and will acknowledge him in all his ways, ask leave of him, and look up to him for success. 2. Whithersoever a good man goes he ought to take his religion along with him, and not be ashamed to own it, no, not when he is with those who have no kindness for it. Jehoshaphat has not left behind him, at Jerusalem, his affection, his veneration, for the word of the Lord, but both avows it and endeavours to introduce it into Ahab's court. If Ahab drew him into his wars, he will draw Ahab into his devotions.
IV. Ahab's 400 prophets, the standing regiment he had of them (prophets of the groves they called them), agreed to encourage him in this expedition and to assure him of success, v. 6. He put the question to them with a seeming fairness: Shall I go or shall I forbear? But they knew which way his inclination was and designed only to humour the two kings. To please Jehoshaphat, they made use of the name Jehovah: He shall deliver it into the hand of the king; they stole the word from the true prophets (Jer. xxiii. 30) and spoke their language. To please Ahab they said, Go up. They had indeed probabilities on their side: Ahab had, not long since, beaten the Syrians twice; he had now a good cause, and was much strengthened by his alliance with Jehoshaphat. But they pretended to speak by prophecy, not by rational conjecture, by divine, not human, foresight: "Thou shalt certainly recover Ramoth-Gilead." Zedekiah, a leading man among these prophets, in imitation of the true prophets, illustrated his false prophecy with a sign, v. 11. He made himself a pair of iron horns, representing the two kings, and their honour and power (both of which were signified by horns, exaltation and force), and with these the Syrians must be pushed. All the prophets agreed, as one man, that Ahab should return from this expedition a conqueror, v. 12. Unity is not always the mark of a true church and a true ministry. Here were 400 men that prophesied with one mind and one mouth, and yet all in an error.
V. Jehoshaphat cannot relish this sort of preaching; it is not like what he was used to. The false prophets cannot so mimic the true but that he who had spiritual senses exercised could discern the fallacy, and therefore he enquired for a prophet of the Lord besides, v. 7. He is too much of a courtier to say any thing by way of reflection on the king's chaplains, but he waits to see a prophet of the Lord, intimating that he could not look upon these to be so. They seemed to be somewhat (whatever they were, it made no matter to him), but, in conference, they added nothing to him, they gave him no satisfaction, Gal. ii. 6. One faithful prophet of the Lord was worth them all.
VI. Ahab has another, but one he hates, Micaiah by name, and, to please Jehoshaphat, he is willing to have him sent for, v. 8-10. Ahab owned that they might enquire of the Lord by him, that he was a true prophet, and one that knew God's mind. And yet, 1. He hated him, and was not ashamed to own to the king of Judah that he did so, and to give this for a reason. He doth not prophesy good concerning me, but evil. And whose fault was that? If Ahab had done well, he would have heard nothing but good from heaven; if he do ill, he may thank himself for all the uneasiness which the reproofs and threats of God's word gave him. Note, Those are wretchedly hardened in sin, and are ripening apace for ruin, who hate God's ministers because they deal plainly with them and faithfully warn them of their misery and danger by reason of sin, and reckon those their enemies that tell them the truth. 2. He had (it should seem) imprisoned him; for, when he committed him (v. 26), he bade the officer carry him back, namely, to the place whence he came. We may suppose that this was he that reproved him for his clemency to Ben-hadad (ch. xx. 38, &c.) and for so doing was cast into prison, where he had lain these three years. This was the reason why Ahab knew where to find him so readily, v. 9. But his imprisonment had not excluded him for divine visits: the spirit of prophecy continued with him there. He was bound, but the word of the Lord was not. Nor did it in the lease abate his courage, nor make him less confident or faithful in delivering his message. Jehoshaphat gave too gentle a reproof to Ahab for expressing his indignation against a faithful prophet: Let not the king say so, v. 8. He should have said, "Thou art unjust to the prophet, unkind to thyself, and puttest an affront upon his Lord and thine, in saying so." Such sinners as Ahab must be rebuked sharply. However he so far yielded to the reproof that, for fear of provoking Jehoshaphat to break off from his alliance with him, he orders Micaiah to be sent for with all speed, v. 9. The two kings sat each in their robes and chairs of state, in the gate of Samaria, ready to receive this poor prophet, and to hear what he had to say; for many will give God's word the hearing that will not lend it an obedient ear. They were attended with a crowd of flattering prophets, that could not think of prophesying any thing but what was very sweet and very smooth to two such glorious princes now in confederacy. Those that love to be flattered shall not want flatterers.
VII. Micaiah is pressed by the officer that fetches him to follow the cry, v. 13. That officer was unworthy the name of an Israelite who pretended to prescribe to a prophet; but he thought him altogether such a one as the rest, who studied to please men and not God. He told Micaiah how unanimous the other prophets were in foretelling the king's good success, how agreeable it was to the king, intimating that it was his interest to say as they said--he might thereby gain, not only enlargement, but preferment. Those that dote upon worldly things themselves think every body else should do so too, and true or false, right or wrong, speak and act for their secular interest only. He intimated likewise that it would be to no purpose to contradict such a numerous and unanimous vote; he would be ridiculed, as affecting a foolish singularity, if he should. But Micaiah, who knows better things, protests, and backs his protestation with an oath, that he will deliver his message from God with all faithfulness, whether it be pleasing or displeasing to his prince (v. 14): "What the Lord saith to me, that will I speak, without addition, diminution, or alteration." This was nobly resolved, and as became one who had his eye to a greater King than either of these, arrayed with brighter robes, and sitting on a higher throne.
Adam Clarke: Commentary on the Bible - 1831
22:1: Three years without war - That is, from the time that Ahab made the covenant with Ben-hadad, mentioned Kg1 20:34. And probably in that treaty it was stipulated that Ramoth-gilead should be restored to Israel; which not being done, Ahab formed a confederacy with Judah, and determined to take it by force.
3 Kings (1 Kings) 22:4
Albert Barnes: Notes on the Bible - 1834
22:1: Three years - These must be counted from the close of the second campaign of Ben-hadad Kg1 20:34. They were not full years, as is evident from the next verse. Probably the first year is that of Ben-hadad's dismissal after his defeat; the second is a year of actual peace; while the third is that in which Jehoshaphat paid his visit, and the Ramoth-Gilead expedition took place. The pause, here noticed, in the war between Israel and Syria was perhaps the result of a common danger. It was probably in the year following Ben-hadad's dismissal by Ahab, that the first great Assyrian expedition took place into these parts. Shalmaneser II relates that on his first invasion of southern Syria, he was met by the combined forces of Ben-hadad, Ahab, the king of Hamath, the kings of the Hittites, and others, who gave him battle, but suffered a defeat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: am 3104-3107, bc 900-897, Kg1 20:34
John Gill
And they continued three years without war between Syria and Israel. From the time that Benhadad made a covenant with Ahab; not three full years, but part of them: it was threatened by Elijah from the Lord, that Ahab's life should go for Benhadad's, because he had let him, go, 3Kings 22:42, but because of his humiliation, as is thought by Ben Gersom and others, it was respited for those three years; and now an opportunity and occasion would be given for the fulfilment of what was threatened.
22:222:2: Եւ եղեւ յամին երրորդի է՛ջ Յովսափատ արքայ Յուդայ առ արքայ Իսրայէլի։
2 Երրորդ տարում Յուդայի երկրի արքայ Յոսափատը եկաւ Իսրայէլի արքայի մօտ:
2 Երրորդ տարին Յուդայի Յովսափատ թագաւորը Իսրայէլի թագաւորին իջաւ։
Եւ եղեւ յամին երրորդի էջ Յովսափատ արքայ Յուդայ առ արքայ Իսրայելի:

22:2: Եւ եղեւ յամին երրորդի է՛ջ Յովսափատ արքայ Յուդայ առ արքայ Իսրայէլի։
2 Երրորդ տարում Յուդայի երկրի արքայ Յոսափատը եկաւ Իսրայէլի արքայի մօտ:
2 Երրորդ տարին Յուդայի Յովսափատ թագաւորը Իսրայէլի թագաւորին իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:222:2 На третий год Иосафат, царь Иудейский, пошел к царю Израильскому.
22:2 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period τῷ ο the τρίτῳ τριτος third καὶ και and; even κατέβη καταβαινω step down; descend Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha πρὸς προς to; toward βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel
22:2 וַ wa וְ and יְהִ֖י yᵊhˌî היה be בַּ ba בְּ in † הַ the שָּׁנָ֣ה ššānˈā שָׁנָה year הַ ha הַ the שְּׁלִישִׁ֑ית ššᵊlîšˈîṯ שְׁלִישִׁי third וַ wa וְ and יֵּ֛רֶד yyˈēreḏ ירד descend יְהֹושָׁפָ֥ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah אֶל־ ʔel- אֶל to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:2. in anno autem tertio descendit Iosaphat rex Iuda ad regem IsrahelAnd in the third year, Josaphat, king of Juda, came down to the king of Israel.
2. And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.
22:2. But in the third year, Jehoshaphat, the king of Judah, descended to the king of Israel.
And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel:

22:2 На третий год Иосафат, царь Иудейский, пошел к царю Израильскому.
22:2
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
τῷ ο the
τρίτῳ τριτος third
καὶ και and; even
κατέβη καταβαινω step down; descend
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
22:2
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
בַּ ba בְּ in
† הַ the
שָּׁנָ֣ה ššānˈā שָׁנָה year
הַ ha הַ the
שְּׁלִישִׁ֑ית ššᵊlîšˈîṯ שְׁלִישִׁי third
וַ wa וְ and
יֵּ֛רֶד yyˈēreḏ ירד descend
יְהֹושָׁפָ֥ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
אֶל־ ʔel- אֶל to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:2. in anno autem tertio descendit Iosaphat rex Iuda ad regem Israhel
And in the third year, Josaphat, king of Juda, came down to the king of Israel.
2. And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.
22:2. But in the third year, Jehoshaphat, the king of Judah, descended to the king of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:2: This visit indicates an entire change in the relations which we have hitherto found subsisting between the kingdoms of Israel and Judah. The common danger to which the two kingdoms were exposed from the growing power of Syria had probably induced them to forget their differences. Jehoshaphat's eldest son, Jehoram, was married to Athaliah, the daughter of Ahab: but apparently the bond between the two families had not hitherto led to any very close intimacy, much less to any joint military expeditions. Jehoshaphat seems to have taken no part in the former Syrian wars of Ahab, nor did he join in the great league against the Assyrians (Kg1 22:1 note). His visit now was probably one of mere friendliness, without any political object. Ahab, however, turned the visit to political advantage. From this time until the displacement of Ahab's dynasty by Jehu, very intimate relations subsisted between the two kingdoms (Kg1 22:49; Kg2 3:7; Kg2 8:28-29; Ch2 20:36, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: am 3107, bc 897
in the third: Kg1 22:1; Mat 12:40, Mat 16:21
Jehoshaphat: Kg1 22:41, Kg1 22:44, Kg1 15:24; Kg2 8:18; Ch2 18:1, Ch2 2-27
Geneva 1599
And it came to pass in the third year, that Jehoshaphat the king of Judah (b) came down to the king of Israel.
(b) To see and visit him.
John Gill
And it came to pass in the third year,.... Of the peace, before it was expired:
that Jehoshaphat the king of Judah came down to the king of Israel; to Ahab, from Jerusalem to Samaria, reckoned thirty two miles (m); either to make peace with him, and put an end to the wars which subsisted between Israel and Judah since the division of the kingdom, 3Kings 22:44 or to contract an affinity with him, by marrying his son to a daughter of Ahab, 4Kings 8:18 or rather after peace was made, and that strengthened by the marriage; and so he went merely to pay a visit, as he judged he might then with great safety; and he and all his retinue were entertained by Ahab in a very sumptuous and liberal manner, 2Chron 18:1.
(m) Bunting's Travels, &c. p. 178. near 40, Rainold. Praelect. 31. col. 266.
John Wesley
Came down, &c. - It is strange, that so good a man would be so closely connected with a king revolted from the worship of God! But he appears to have been of too easy a temper, which betrayed him to many inconveniencies.
Robert Jamieson, A. R. Fausset and David Brown
Jehoshaphat the king of Judah came down to the king of Israel--It was singular that a friendly league between the sovereigns of Israel and Judah should, for the first time, have been formed by princes of such opposite characters--the one pious, the other wicked. Neither this league nor the matrimonial alliance by which the union of the royal families was more closely cemented, met the Lord's approval (2Chron 19:2). It led, however, to a visit by Jehoshaphat, whose reception in Samaria was distinguished by the most lavish hospitality (2Chron 18:2). The opportunity of this visit was taken advantage of, to push an object on which Ahab's heart was much set.
22:322:3: Եւ ասէ արքայն Իսրայէլի ցծառայս իւր. Ո՞չ գիտէք եթէ մե՛ր է Ռամաթ Գաղաադ. եւ մեք լռեալ կամք առնուլ զնա ՚ի ձեռաց արքային Ասորւոց։
3 Իսրայէլի արքան ասաց իր ծառաներին. «Գիտէ՞ք, որ Գաղաադ երկրի Ռամաթ քաղաքը մերն է, իսկ մենք լռել ենք, այն չենք գրաւում ասորիների արքայից»: Իսրայէլի արքան ասաց Յոսափատին. «Մեզ հետ կը յարձակուե՞ս Գաղաադի Ռամաթ քաղաքի վրայ»:
3 Իսրայէլի թագաւորը իր ծառաներուն ըսաւ. «Գիտէք* թէ Ռամովթ–Գաղաադ մերն է, բայց մենք զանիկա Ասորիներուն թագաւորին ձեռքէն առնել չենք մտածեր»։
Եւ ասէ արքայն Իսրայելի ցծառայս իւր. Ո՞չ գիտէք եթէ մեր է Ռամովթ Գաղաադ, եւ մեք լռեալ կամք առնուլ զնա ի ձեռաց արքային Ասորւոց:

22:3: Եւ ասէ արքայն Իսրայէլի ցծառայս իւր. Ո՞չ գիտէք եթէ մե՛ր է Ռամաթ Գաղաադ. եւ մեք լռեալ կամք առնուլ զնա ՚ի ձեռաց արքային Ասորւոց։
3 Իսրայէլի արքան ասաց իր ծառաներին. «Գիտէ՞ք, որ Գաղաադ երկրի Ռամաթ քաղաքը մերն է, իսկ մենք լռել ենք, այն չենք գրաւում ասորիների արքայից»: Իսրայէլի արքան ասաց Յոսափատին. «Մեզ հետ կը յարձակուե՞ս Գաղաադի Ռամաթ քաղաքի վրայ»:
3 Իսրայէլի թագաւորը իր ծառաներուն ըսաւ. «Գիտէք* թէ Ռամովթ–Գաղաադ մերն է, բայց մենք զանիկա Ասորիներուն թագաւորին ձեռքէն առնել չենք մտածեր»։
zohrab-1805▾ eastern-1994▾ western am▾
22:322:3 И сказал царь Израильский слугам своим: знаете ли, что Рамоф Галаадский наш? А мы так долго молчим, и не берем его из руки царя Сирийского.
22:3 καὶ και and; even εἶπεν επω say; speak βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him εἰ ει if; whether οἴδατε οιδα aware ὅτι οτι since; that ἡμῖν ημιν us Ρεμμαθ ρεμμαθ and; even ἡμεῖς ημεις we σιωπῶμεν σιωπαω still λαβεῖν λαμβανω take; get αὐτὴν αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand βασιλέως βασιλευς monarch; king Συρίας συρια Syria; Siria
22:3 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant הַ ha הֲ [interrogative] יְדַעְתֶּ֕ם yᵊḏaʕtˈem ידע know כִּֽי־ kˈî- כִּי that לָ֖נוּ lˌānû לְ to רָמֹ֣ת rāmˈōṯ רָמֹת Ramoth גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead וַ wa וְ and אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we מַחְשִׁ֔ים maḥšˈîm חשׁה be silent מִ mi מִן from קַּ֣חַת qqˈaḥaṯ לקח take אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
22:3. dixitque rex Israhel ad servos suos ignoratis quod nostra sit Ramoth Galaad et neglegimus tollere eam de manu regis Syriae(And the king of Israel said to his servants: Know ye not that Ramoth Galaad is ours, and we neglect to take it out of the hand of the king of Syria?)
3. And the king of Israel said unto his servants, Know ye that Ramoth-gilead is ours, and we be still, and take it not out of the hand of the king of Syria?
22:3. And the king of Israel said to his servants, “Are you ignorant that Ramoth Gilead is ours, and that we have neglected to take it from the hand of the king of Syria?”
And the king of Israel said unto his servants, Know ye that Ramoth in Gilead [is] our' s, and we [be] still, [and] take it not out of the hand of the king of Syria:

22:3 И сказал царь Израильский слугам своим: знаете ли, что Рамоф Галаадский наш? А мы так долго молчим, и не берем его из руки царя Сирийского.
22:3
καὶ και and; even
εἶπεν επω say; speak
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
εἰ ει if; whether
οἴδατε οιδα aware
ὅτι οτι since; that
ἡμῖν ημιν us
Ρεμμαθ ρεμμαθ and; even
ἡμεῖς ημεις we
σιωπῶμεν σιωπαω still
λαβεῖν λαμβανω take; get
αὐτὴν αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
βασιλέως βασιλευς monarch; king
Συρίας συρια Syria; Siria
22:3
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
הַ ha הֲ [interrogative]
יְדַעְתֶּ֕ם yᵊḏaʕtˈem ידע know
כִּֽי־ kˈî- כִּי that
לָ֖נוּ lˌānû לְ to
רָמֹ֣ת rāmˈōṯ רָמֹת Ramoth
גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead
וַ wa וְ and
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
מַחְשִׁ֔ים maḥšˈîm חשׁה be silent
מִ mi מִן from
קַּ֣חַת qqˈaḥaṯ לקח take
אֹתָ֔הּ ʔōṯˈāh אֵת [object marker]
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
22:3. dixitque rex Israhel ad servos suos ignoratis quod nostra sit Ramoth Galaad et neglegimus tollere eam de manu regis Syriae
(And the king of Israel said to his servants: Know ye not that Ramoth Galaad is ours, and we neglect to take it out of the hand of the king of Syria?)
3. And the king of Israel said unto his servants, Know ye that Ramoth-gilead is ours, and we be still, and take it not out of the hand of the king of Syria?
22:3. And the king of Israel said to his servants, “Are you ignorant that Ramoth Gilead is ours, and that we have neglected to take it from the hand of the king of Syria?”
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Albert Barnes: Notes on the Bible - 1834
22:3: By the terms of Ahab's covenant with Ben-hadad, Ramoth in Gilead ought, long ere this, to have been restored Kg1 20:34. Hence, the claim "is ours," i. e., "it belongs to us of right though the Syrians still hold possession of it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: Ramoth: Kg1 4:13; Deu 4:43; Jos 20:8
still: Heb. silent from taking it, Jdg 16:2; Sa2 19:10 *marg.
Geneva 1599
And the king of Israel said unto his servants, Know ye that (c) Ramoth in Gilead [is] ours, and we [be] still, [and] take it not out of the hand of the king of Syria?
(c) The kings of Syria kept Ramoth before this league was made by Benhadad: therefore he did not think he was bound by it to restore it.
John Gill
(And the king of Israel said unto his servants,.... His nobles, those of his privy council, his ministers of state; or "had said" (n), some little time before Jehoshaphat came:
know ye that Ramoth in Gilead is ours a city of refuge beyond Jordan, in the tribe of Gad, and so of course must belong to the kingdom of Israel, of which see Josh 20:8.
and we be still, and take it not out of the hand of the king of Syria?) neither demand it, nor take any measures to oblige him to deliver it up; representing it as a great omission, and as a piece of negligence and slothfulness, or cowardice.
(n) "et dixerat", Junius & Tremellius.
John Wesley
Is ours - Belongeth to us by right. both by God's donation, and by our last agreement with Ben - hadad, 3Kings 20:34, which yet he refuseth to deliver up.
Robert Jamieson, A. R. Fausset and David Brown
Know ye that Ramoth in Gilead is ours--a Levitical and free town on the north border of Gad (Deut 4:43; Josh 21:38), on the site of the present Salt Lake, in the province of Belka. It lay within the territories of the Israelitish monarch, and was unjustly alienated; but whether it was one of the cities usurped by the first Ben-hadad, which his son had promised to restore, or was retained for some other reasons, the sacred historian has not mentioned. In the expedition which Ahab meditated for the recovery of this town, the aid of Jehoshaphat was asked and promised (see 2Chron 18:3). Previous to declaring hostilities, it was customary to consult the prophets (see on 1Kings 28:8); and Jehoshaphat having expressed a strong desire to know the Lord's will concerning this war, Ahab assembled four hundred of his prophets. These could not be either the prophets of Baal or of Ashteroth (3Kings 18:19), but seem (3Kings 22:12) to have been false prophets, who conformed to the symbolic calf-worship of Jehovah. Being the creatures of Ahab, they unanimously predicted a prosperous issue to the war. But dissatisfied with them, Jehoshaphat inquired if there was any true prophet of the Lord. Ahab agreed, with great reluctance, to allow Micaiah to be summoned. He was the only true prophet then to be found residing in Samaria, and he had to be brought out of prison (3Kings 22:26), into which, according to JOSEPHUS, he had been cast on account of his rebuke to Ahab for sparing the king of Syria.
22:422:4: Եւ ասէ արքայ Իսրայէլի ցՅովսափատ. Ելցե՞ս ընդ մեզ յՌամաթ Գաղաադու ՚ի պատերազմ։ Եւ ասէ Յովսափատ ցարքայն Իսրայէլի. Որպէս ե՛ս, նոյնպէս եւ դո՛ւ. եւ որպէս զօ՛րք իմ, զօ՛րք քո. եւ որպէս երիվարք իմ, երիվա՛րք քո։
4 Յոսափատն ասաց Իսրայէլի արքային. «Մի ենք ես եւ դու, մի են իմ զօրքն ու քո զօրքը, մի են իմ երիվարներն ու քո երիվարները»:
4 Եւ Յովսափատի ըսաւ. «Ինծի հետ Ռամովթ–Գաղաադ պատերազմելու կ’երթա՞ս»։ Յովսափատ Իսրայէլի թագաւորին ըսաւ. «Ես քեզի պէս եմ, իմ ժողովուրդս՝ քու ժողովուրդիդ պէս ու իմ ձիերս քու ձիերուդ պէս են»։
Եւ ասէ [503]արքայ Իսրայելի`` ցՅովսափատ. Ելցե՞ս ընդ մեզ յՌամովթ Գաղաադ ի պատերազմ: Եւ ասէ Յովսափատ ցարքայն Իսրայելի. Որպէս ես` նոյնպէս եւ դու, եւ որպէս զօրք իմ` զօրք քո, եւ որպէս երիվարք իմ` երիվարք քո:

22:4: Եւ ասէ արքայ Իսրայէլի ցՅովսափատ. Ելցե՞ս ընդ մեզ յՌամաթ Գաղաադու ՚ի պատերազմ։ Եւ ասէ Յովսափատ ցարքայն Իսրայէլի. Որպէս ե՛ս, նոյնպէս եւ դո՛ւ. եւ որպէս զօ՛րք իմ, զօ՛րք քո. եւ որպէս երիվարք իմ, երիվա՛րք քո։
4 Յոսափատն ասաց Իսրայէլի արքային. «Մի ենք ես եւ դու, մի են իմ զօրքն ու քո զօրքը, մի են իմ երիվարներն ու քո երիվարները»:
4 Եւ Յովսափատի ըսաւ. «Ինծի հետ Ռամովթ–Գաղաադ պատերազմելու կ’երթա՞ս»։ Յովսափատ Իսրայէլի թագաւորին ըսաւ. «Ես քեզի պէս եմ, իմ ժողովուրդս՝ քու ժողովուրդիդ պէս ու իմ ձիերս քու ձիերուդ պէս են»։
zohrab-1805▾ eastern-1994▾ western am▾
22:422:4 И сказал он Иосафату: пойдешь ли ты со мною на войну против Рамофа Галаадского? И сказал Иосафат царю Израильскому: как ты, так и я; как твой народ, так и мой народ; как твои кони, так и мои кони.
22:4 καὶ και and; even εἶπεν επω say; speak βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat ἀναβήσῃ αναβαινω step up; ascend μεθ᾿ μετα with; amid ἡμῶν ημων our εἰς εις into; for Ρεμμαθ ρεμμαθ into; for πόλεμον πολεμος battle καὶ και and; even εἶπεν επω say; speak Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat καθὼς καθως just as / like ἐγὼ εγω I οὕτως ουτως so; this way καὶ και and; even σύ συ you καθὼς καθως just as / like ὁ ο the λαός λαος populace; population μου μου of me; mine ὁ ο the λαός λαος populace; population σου σου of you; your καθὼς καθως just as / like οἱ ο the ἵπποι ιππος horse μου μου of me; mine οἱ ο the ἵπποι ιππος horse σου σου of you; your
22:4 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat הֲ hᵃ הֲ [interrogative] תֵלֵ֥ךְ ṯēlˌēḵ הלך walk אִתִּ֛י ʔittˈî אֵת together with לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war רָמֹ֣ת rāmˈōṯ רָמֹת Ramoth גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהֹֽושָׁפָט֙ yᵊhˈôšāfāṭ יְהֹושָׁפָט Jehoshaphat אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כָּמֹ֧ונִי kāmˈônî כְּמֹו like כָמֹ֛וךָ ḵāmˈôḵā כְּמֹו like כְּ kᵊ כְּ as עַמִּ֥י ʕammˌî עַם people כְ ḵᵊ כְּ as עַמֶּ֖ךָ ʕammˌeḵā עַם people כְּ kᵊ כְּ as סוּסַ֥י sûsˌay סוּס horse כְּ kᵊ כְּ as סוּסֶֽיךָ׃ sûsˈeʸḵā סוּס horse
22:4. et ait ad Iosaphat veniesne mecum ad proeliandum in Ramoth GalaadAnd he said to Josaphat: Wilt thou come with me to battle to Ramoth Galaad?
4. And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.
22:4. And so he said to Jehoshaphat, “Will you come to the battle with me at Ramoth Gilead?”
And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth- gilead? And Jehoshaphat said to the king of Israel, I [am] as thou [art], my people as thy people, my horses as thy horses:

22:4 И сказал он Иосафату: пойдешь ли ты со мною на войну против Рамофа Галаадского? И сказал Иосафат царю Израильскому: как ты, так и я; как твой народ, так и мой народ; как твои кони, так и мои кони.
22:4
καὶ και and; even
εἶπεν επω say; speak
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
ἀναβήσῃ αναβαινω step up; ascend
μεθ᾿ μετα with; amid
ἡμῶν ημων our
εἰς εις into; for
Ρεμμαθ ρεμμαθ into; for
πόλεμον πολεμος battle
καὶ και and; even
εἶπεν επω say; speak
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
καθὼς καθως just as / like
ἐγὼ εγω I
οὕτως ουτως so; this way
καὶ και and; even
σύ συ you
καθὼς καθως just as / like
ὁ ο the
λαός λαος populace; population
μου μου of me; mine
ὁ ο the
λαός λαος populace; population
σου σου of you; your
καθὼς καθως just as / like
οἱ ο the
ἵπποι ιππος horse
μου μου of me; mine
οἱ ο the
ἵπποι ιππος horse
σου σου of you; your
22:4
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
הֲ hᵃ הֲ [interrogative]
תֵלֵ֥ךְ ṯēlˌēḵ הלך walk
אִתִּ֛י ʔittˈî אֵת together with
לַ la לְ to
† הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
רָמֹ֣ת rāmˈōṯ רָמֹת Ramoth
גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהֹֽושָׁפָט֙ yᵊhˈôšāfāṭ יְהֹושָׁפָט Jehoshaphat
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כָּמֹ֧ונִי kāmˈônî כְּמֹו like
כָמֹ֛וךָ ḵāmˈôḵā כְּמֹו like
כְּ kᵊ כְּ as
עַמִּ֥י ʕammˌî עַם people
כְ ḵᵊ כְּ as
עַמֶּ֖ךָ ʕammˌeḵā עַם people
כְּ kᵊ כְּ as
סוּסַ֥י sûsˌay סוּס horse
כְּ kᵊ כְּ as
סוּסֶֽיךָ׃ sûsˈeʸḵā סוּס horse
22:4. et ait ad Iosaphat veniesne mecum ad proeliandum in Ramoth Galaad
And he said to Josaphat: Wilt thou come with me to battle to Ramoth Galaad?
4. And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.
22:4. And so he said to Jehoshaphat, “Will you come to the battle with me at Ramoth Gilead?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:4: Wilt thou go with me - We find that there was a good understanding between Jehoshaphat and Ahab, which no doubt was the consequence of a matrimonial alliance between the son of the former, Jehoram, and the daughter of the latter, Athaliah; see Ch2 18:1; Kg2 8:18. This coalition did not please God, and Jehoshaphat is severely reproved for it by Jehu the seer, Ch2 19:1-3.
3 Kings (1 Kings) 22:6
Albert Barnes: Notes on the Bible - 1834
22:4: Ahab, well aware of the military strength of Syria, and feeling that he cannot now expect divine aid Kg1 20:42; Kg1 21:21, asks the aid of Jehoshaphat, whose military resources were very great Ch2 17:12-19. Jehoshaphat's answer is one of complete acquiescence, without reserve of any kind (compare Ch2 18:3). Jehoshaphat was afterward rebuked for thus consenting to "help the ungodly" Ch2 19:2. He probably acted not merely from complaisance, but from a belief that the interests of his own kingdom would be advanced by the step which he agreed to take. The power of Syria was at this time very menacing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: Wilt thou go: Kg2 3:7; Ch2 18:3
I am as thou: Ch2 19:2; Psa 139:21, Psa 139:22; Pro 13:20; Co1 15:33; Co2 6:16, Co2 6:17; Eph 5:11; Jo2 1:11; Rev 2:26
Geneva 1599
And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, (d) I [am] as thou [art], my people as thy people, my horses as thy horses.
(d) I am ready to join and go with you , and all of mine is at your command.
John Gill
This affair being lately canvassed at the council board, and very much on Ahab's mind, he puts this question to Jehoshaphat, his visitor, relation, and ally; wisely considering that his own forces were small, and that to have such an auxiliary might be of great advantage to him:
and Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses; meaning, that he and his soldiers, foot and horse, were at his service.
22:522:5: Եւ ասէ Յովսափատ արքայ Յուդայ ցարքայն Իսրայէլի. Ա՛ղէ, հարցցուք այսօր զՏէր[3729]։ [3729] Ոմանք. Հարցէ՛ք այսօր զՏէր։
5 Յուդայի երկրի արքայ Յոսափատն ասաց Իսրայէլի արքային. «Ապա Տիրոջ կամքը հարցրո՛ւ այսօր»:
5 Յովսափատ Իսրայէլի թագաւորին ըսաւ. «Նախ Տէրոջը խօսքը փնտռէ»։
Եւ ասէ Յովսափատ [504]արքայ Յուդայ`` ցարքայն Իսրայելի. Աղէ, հարցէք այսօր զՏէր:

22:5: Եւ ասէ Յովսափատ արքայ Յուդայ ցարքայն Իսրայէլի. Ա՛ղէ, հարցցուք այսօր զՏէր[3729]։
[3729] Ոմանք. Հարցէ՛ք այսօր զՏէր։
5 Յուդայի երկրի արքայ Յոսափատն ասաց Իսրայէլի արքային. «Ապա Տիրոջ կամքը հարցրո՛ւ այսօր»:
5 Յովսափատ Իսրայէլի թագաւորին ըսաւ. «Նախ Տէրոջը խօսքը փնտռէ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:522:5 И сказал Иосафат царю Израильскому: спроси сегодня, что скажет Господь.
22:5 καὶ και and; even εἶπεν επω say; speak Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha πρὸς προς to; toward βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ἐπερωτήσατε επερωταω interrogate; inquire of δὴ δη in fact σήμερον σημερον today; present τὸν ο the κύριον κυριος lord; master
22:5 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel דְּרָשׁ־ dᵊroš- דרשׁ inquire נָ֥א nˌā נָא yeah כַ ḵa כְּ as † הַ the יֹּ֖ום yyˌôm יֹום day אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֥ר dᵊvˌar דָּבָר word יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:5. dixitque Iosaphat ad regem Israhel sicut ego sum ita et tu populus meus et populus tuus unum sunt et equites mei et equites tui dixitque Iosaphat ad regem Israhel quaere oro te hodie sermonem DominiAnd Josaphat said to the king of Israel: As I am, so art thou: my people and thy people are one: and my horsemen are thy horsemen. And Josaphat said to the king of Israel: Inquire, I beseech thee, this day the word of the Lord.
5. And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD today.
22:5. And Jehoshaphat said to the king of Israel: “As I am, so also are you. My people and your people are one. And my horsemen are your horsemen.” And Jehoshaphat said to the king of Israel, “I beg you to inquire today of the word of the Lord.”
And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day:

22:5 И сказал Иосафат царю Израильскому: спроси сегодня, что скажет Господь.
22:5
καὶ και and; even
εἶπεν επω say; speak
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
ἐπερωτήσατε επερωταω interrogate; inquire of
δὴ δη in fact
σήμερον σημερον today; present
τὸν ο the
κύριον κυριος lord; master
22:5
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
דְּרָשׁ־ dᵊroš- דרשׁ inquire
נָ֥א nˌā נָא yeah
כַ ḵa כְּ as
† הַ the
יֹּ֖ום yyˌôm יֹום day
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֥ר dᵊvˌar דָּבָר word
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:5. dixitque Iosaphat ad regem Israhel sicut ego sum ita et tu populus meus et populus tuus unum sunt et equites mei et equites tui dixitque Iosaphat ad regem Israhel quaere oro te hodie sermonem Domini
And Josaphat said to the king of Israel: As I am, so art thou: my people and thy people are one: and my horsemen are thy horsemen. And Josaphat said to the king of Israel: Inquire, I beseech thee, this day the word of the Lord.
5. And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD today.
22:5. And Jehoshaphat said to the king of Israel: “As I am, so also are you. My people and your people are one. And my horsemen are your horsemen.” And Jehoshaphat said to the king of Israel, “I beg you to inquire today of the word of the Lord.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:5: Jehoshaphat, with characteristic piety Kg1 22:43 takes advantage of his position as Ahab's friend and ally, to suggest inquiry of the Lord (Yahweh) before the expedition is undertaken. Lest Ahab should consent in word and put off the inquiry in act, he asks to have the prophets called in at once: "today."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: Inquire: Num 27:21; Jos 9:14; Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:29; Sa1 14:18, Sa1 23:2, Sa1 23:4, Sa1 23:9-12; Sa1 30:8; Kg2 1:3, Kg2 3:11; Ch1 10:13; Ch2 18:4, Ch2 18:5; Pro 3:5, Pro 3:6; Jer 21:2; Jer 42:2-6; Eze 14:3, Eze 20:1-3
Geneva 1599
And Jehoshaphat said unto the king of Israel, (e) Enquire, I pray thee, at the word of the LORD to day.
(e) He seemed that he would not go to war unless God approved it, yet when Michaiah advised the opposite he would not obey.
John Gill
And Jehoshaphat said unto the king of Israel, inquire, I pray thee, at the word of the Lord today. Being a pious and religious prince, he did not choose to go into a war at once, without consulting the Lord by his prophets, whether it was his will and pleasure they should engage in it, and should prosper; and he was desirous of having this done immediately, before they proceeded any further.
John Wesley
Enquire - A good man, wherever he goes, will take God along with him, will acknowledge him in all his ways, and look to him for success. And wherever he goes, he ought to take his religion along with him: and not be ashamed to own it, even among those who have no kindness for it.
22:622:6: Եւ ժողովեաց արքայն Իսրայէլի զամենայն մարգարէս իւր իբրեւ արս չորեքարեւր. եւ ասէ ցնոսա արքայ. Երթա՞յց յՌամաթ Գաղաադու ՚ի պատերազմ, թէ զտեղի՛ կալայց։ Եւ ասեն. Ե՛լ, եւ տալով տացէ՛ Տէր ՚ի ձեռս արքայի[3730]։ [3730] Յայլս պակասի. Զամենայն մարգարէս իւր իբրեւ։ Յօրինակին. ՅՌամաթ Գաղաադ։
6 Իսրայէլի արքան հաւաքեց բոլոր մարգարէներին, մօտաւորապէս չորս հարիւր մարդ, եւ հարցրեց նրանց. «Գաղաադի Ռամաթ քաղաքի վրայ պատերազմի գնա՞մ, թէ՞ մնամ տեղում»: Նրանք ասացին. «Գնա՛, Տէրն այն անպայման արքայի ձեռքն է յանձնելու»:
6 Իսրայէլի թագաւորը մարգարէները հաւաքեց, որոնք չորս հարիւրի չափ էին ու անոնց ըսաւ. «Ռամովթ–Գաղաադի վրայ պատերազմելու երթա՞մ, թէ ետ կենամ»։ Անոնք ըսին. «Գնա՛, վասն զի Տէրը զանիկա թագաւորին ձեռքը պիտի տայ»։
Եւ ժողովեաց արքայն Իսրայելի [505]զամենայն մարգարէս`` իբրեւ արս չորեքհարեւր. եւ ասէ ցնոսա արքայ. Երթա՞յց յՌամովթ Գաղաադ ի պատերազմ, թէ զտեղի կալայց: Եւ ասեն. Ել, եւ տալով տացէ Տէր ի ձեռս արքայի:

22:6: Եւ ժողովեաց արքայն Իսրայէլի զամենայն մարգարէս իւր իբրեւ արս չորեքարեւր. եւ ասէ ցնոսա արքայ. Երթա՞յց յՌամաթ Գաղաադու ՚ի պատերազմ, թէ զտեղի՛ կալայց։ Եւ ասեն. Ե՛լ, եւ տալով տացէ՛ Տէր ՚ի ձեռս արքայի[3730]։
[3730] Յայլս պակասի. Զամենայն մարգարէս իւր իբրեւ։ Յօրինակին. ՅՌամաթ Գաղաադ։
6 Իսրայէլի արքան հաւաքեց բոլոր մարգարէներին, մօտաւորապէս չորս հարիւր մարդ, եւ հարցրեց նրանց. «Գաղաադի Ռամաթ քաղաքի վրայ պատերազմի գնա՞մ, թէ՞ մնամ տեղում»: Նրանք ասացին. «Գնա՛, Տէրն այն անպայման արքայի ձեռքն է յանձնելու»:
6 Իսրայէլի թագաւորը մարգարէները հաւաքեց, որոնք չորս հարիւրի չափ էին ու անոնց ըսաւ. «Ռամովթ–Գաղաադի վրայ պատերազմելու երթա՞մ, թէ ետ կենամ»։ Անոնք ըսին. «Գնա՛, վասն զի Տէրը զանիկա թագաւորին ձեռքը պիտի տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:622:6 И собрал царь Израильский пророков, около четырехсот человек и сказал им: идти ли мне войною на Рамоф Галаадский, или нет? Они сказали: иди, Господь предаст {его} в руки царя.
22:6 καὶ και and; even συνήθροισεν συναθροιζω congregate; collect ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel πάντας πας all; every τοὺς ο the προφήτας προφητης prophet ὡς ως.1 as; how τετρακοσίους τετρακοσιοι four hundred ἄνδρας ανηρ man; husband καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king εἰ ει if; whether πορευθῶ πορευομαι travel; go εἰς εις into; for Ρεμμαθ ρεμμαθ into; for πόλεμον πολεμος battle ἢ η or; than ἐπίσχω επεχω fix on; hold on καὶ και and; even εἶπαν επω say; speak ἀνάβαινε αναβαινω step up; ascend καὶ και and; even διδοὺς διδωμι give; deposit δώσει διδωμι give; deposit κύριος κυριος lord; master εἰς εις into; for χεῖρας χειρ hand τοῦ ο the βασιλέως βασιλευς monarch; king
22:6 וַ wa וְ and יִּקְבֹּ֨ץ yyiqbˌōṣ קבץ collect מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the נְּבִיאִים֮ nnᵊvîʔîm נָבִיא prophet כְּ kᵊ כְּ as אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred אִישׁ֒ ʔîš אִישׁ man וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to הַ ha הֲ [interrogative] אֵלֵ֞ךְ ʔēlˈēḵ הלך walk עַל־ ʕal- עַל upon רָמֹ֥ת rāmˌōṯ רָמֹת Ramoth גִּלְעָ֛ד gilʕˈāḏ גִּלְעָד Gilead לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war אִם־ ʔim- אִם if אֶחְדָּ֑ל ʔeḥdˈāl חדל cease וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say עֲלֵ֔ה ʕᵃlˈē עלה ascend וְ wᵊ וְ and יִתֵּ֥ן yittˌēn נתן give אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:6. congregavit ergo rex Israhel prophetas quadringentos circiter viros et ait ad eos ire debeo in Ramoth Galaad ad bellandum an quiescere qui responderunt ascende et dabit Dominus in manu regisThen the king of Israel assembled the prophets, about four hundred men, and he said to them: Shall I go to Ramoth Galaad to fight, or shall I forbear? They answered: Go up, and the Lord will deliver it into the hand of the king.
6. Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king.
22:6. Therefore, the king of Israel gathered together the prophets, about four hundred men, and he said to them, “Should I go to Ramoth Gilead to make war, or should I be at peace?” They responded, “Ascend, and the Lord will give it into the hand of the king.”
Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth- gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver [it] into the hand of the king:

22:6 И собрал царь Израильский пророков, около четырехсот человек и сказал им: идти ли мне войною на Рамоф Галаадский, или нет? Они сказали: иди, Господь предаст {его} в руки царя.
22:6
καὶ και and; even
συνήθροισεν συναθροιζω congregate; collect
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
πάντας πας all; every
τοὺς ο the
προφήτας προφητης prophet
ὡς ως.1 as; how
τετρακοσίους τετρακοσιοι four hundred
ἄνδρας ανηρ man; husband
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ὁ ο the
βασιλεύς βασιλευς monarch; king
εἰ ει if; whether
πορευθῶ πορευομαι travel; go
εἰς εις into; for
Ρεμμαθ ρεμμαθ into; for
πόλεμον πολεμος battle
ἢ η or; than
ἐπίσχω επεχω fix on; hold on
καὶ και and; even
εἶπαν επω say; speak
ἀνάβαινε αναβαινω step up; ascend
καὶ και and; even
διδοὺς διδωμι give; deposit
δώσει διδωμι give; deposit
κύριος κυριος lord; master
εἰς εις into; for
χεῖρας χειρ hand
τοῦ ο the
βασιλέως βασιλευς monarch; king
22:6
וַ wa וְ and
יִּקְבֹּ֨ץ yyiqbˌōṣ קבץ collect
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
נְּבִיאִים֮ nnᵊvîʔîm נָבִיא prophet
כְּ kᵊ כְּ as
אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
אִישׁ֒ ʔîš אִישׁ man
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to
הַ ha הֲ [interrogative]
אֵלֵ֞ךְ ʔēlˈēḵ הלך walk
עַל־ ʕal- עַל upon
רָמֹ֥ת rāmˌōṯ רָמֹת Ramoth
גִּלְעָ֛ד gilʕˈāḏ גִּלְעָד Gilead
לַ la לְ to
† הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
אִם־ ʔim- אִם if
אֶחְדָּ֑ל ʔeḥdˈāl חדל cease
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
עֲלֵ֔ה ʕᵃlˈē עלה ascend
וְ wᵊ וְ and
יִתֵּ֥ן yittˌēn נתן give
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:6. congregavit ergo rex Israhel prophetas quadringentos circiter viros et ait ad eos ire debeo in Ramoth Galaad ad bellandum an quiescere qui responderunt ascende et dabit Dominus in manu regis
Then the king of Israel assembled the prophets, about four hundred men, and he said to them: Shall I go to Ramoth Galaad to fight, or shall I forbear? They answered: Go up, and the Lord will deliver it into the hand of the king.
6. Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king.
22:6. Therefore, the king of Israel gathered together the prophets, about four hundred men, and he said to them, “Should I go to Ramoth Gilead to make war, or should I be at peace?” They responded, “Ascend, and the Lord will give it into the hand of the king.”
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Adam Clarke: Commentary on the Bible - 1831
22:6: About four hundred men - These were probably the prophets of Asherah or Venus, maintained by Jezebel, who were not present at the contention on Mount Carmel. See Kg1 18:19, etc.
3 Kings (1 Kings) 22:8
Albert Barnes: Notes on the Bible - 1834
22:6: The prophets - i. e., In all probability the prophets attached to the worship of the calves; not real prophets of Yahweh. This seems evident both from Jehoshaphat's dissatisfaction Kg1 22:7, and from the strong antagonism apparent between the true Yahweh-prophet Micaiah, and these self-styled "prophets of the Lord" Kg1 22:22-25.
The Lord shall deliver it - In the Hebrew the word here used for "Lord" is אדני 'ǎ donā y. Later (i. e., in Kg1 22:11-12) Lord or יהוה yehovâ h is used. It would seem as if the idolatrous prophets shrank from employing the latter title until they found that Jehoshaphat insisted on learning the will of Yahweh in the matter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: the prophets together: Kg1 18:19; Ti2 4:3
Go up: Kg1 22:15, Kg1 22:22, Kg1 22:23; Ch2 18:14; Jer 5:31, Jer 8:10, Jer 8:11, Jer 14:13, Jer 14:14, Jer 23:14-17; Jer 28:1-9; Eze 13:7-16, Eze 13:22; Mat 7:15; Pe2 2:1-3; Rev 19:20
the Lord: This prophecy is couched in the ambiguous terms in which the heathen oracles were delivered. It may mean, either "The Lord will deliver it (Ramoth Gilead) into the king's (Ahab's) hand;" or, "The Lord will deliver (Israel) into the king's (of Syria) hand." So in the famous reply of the Delphian oracle to Pyrrhus: Aio te Aacida, Romanos vincere posse: Ibis redibis nunquam in bello peribis; "I say to thee, Pyrrhus the Romans shall overcome. thou shalt go, thou shalt return never in war shalt thou perish.
Geneva 1599
Then the king of Israel gathered the (f) prophets together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver [it] into the hand of the king.
(f) Meaning the false prophets, who were liars and served for money whom Jezebel had assembled and kept after the death of those whom Elijah slew.
John Gill
Then the king of Israel gathered the prophets together, about four hundred men,.... False prophets, as the Targum and Arabic version; and they are called Ahab's prophets, and not the Lord's, 3Kings 22:23 perhaps these were the prophets of the groves, that ate at Jezebel's table, and were preserved when the prophets of Baal were destroyed, since the number agrees with them, see 3Kings 18:19.
and said unto them, shall I go against Ramothgilead to battle, or shall I forbear? which would you advise to? signifying he should take their advice:
and they said, go up; for the Lord shall deliver it into the hand of the king: which words are very ambiguous, like the oracles of the Heathens; for they do not express who or what should be delivered up, for the word it is a supplement, nor to what king the delivery should be made; whether the Syrians, and the place they held should be given up to king Ahab, which they would have understood; or whether the Israelites should be delivered up to king Benhadad; so that, whichever had been the case, the credit of their prophecy would be secured. They used the word "Lord", and not Baal, in complaisance to Jehoshaphat, and perhaps as directed by Ahab.
John Wesley
The prophets - Doubtless his own false prophets, or the priests of the groves; who yet gave in their answer in the name of Jehovah; either, in compliance with Jehoshaphat, or by Ahab's direction, that Jehoshaphat might be deceived by them, into a good opinion of the war.
22:722:7: Եւ ասէ Յովսափատ ցարքայն Իսրայէլի. Իցէ՞ ոք արդեւք աստ մարգարէ Տեառն՝ թէ չիցէ. եւ հարցցուք զՏէր նովաւ։
7 Յոսափատն ասաց Իսրայէլի արքային. «Այստեղ արդեօք Տիրոջ մարգարէ կա՞յ, թէ՞ ոչ, որ նրա՛ միջոցով Տիրոջը հարցնենք»:
7 Յովսափատ ըսաւ. «Այստեղ Տէրոջը ուրիշ մարգարէ մըն ալ չկա՞յ, որ անոր հարցնենք»։
Եւ ասէ [506]Յովսափատ ցարքայն Իսրայելի. Իցէ՞ ոք արդեւք աստ մարգարէ Տեառն` թէ չիցէ``, եւ հարցցուք զՏէր նովաւ:

22:7: Եւ ասէ Յովսափատ ցարքայն Իսրայէլի. Իցէ՞ ոք արդեւք աստ մարգարէ Տեառն՝ թէ չիցէ. եւ հարցցուք զՏէր նովաւ։
7 Յոսափատն ասաց Իսրայէլի արքային. «Այստեղ արդեօք Տիրոջ մարգարէ կա՞յ, թէ՞ ոչ, որ նրա՛ միջոցով Տիրոջը հարցնենք»:
7 Յովսափատ ըսաւ. «Այստեղ Տէրոջը ուրիշ մարգարէ մըն ալ չկա՞յ, որ անոր հարցնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:722:7 И сказал Иосафат: нет ли здесь еще пророка Господня, чтобы нам вопросить чрез него Господа?
22:7 καὶ και and; even εἶπεν επω say; speak Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat πρὸς προς to; toward βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel οὐκ ου not ἔστιν ειμι be ὧδε ωδε here προφήτης προφητης prophet τοῦ ο the κυρίου κυριος lord; master καὶ και and; even ἐπερωτήσομεν επερωταω interrogate; inquire of τὸν ο the κύριον κυριος lord; master δι᾿ δια through; because of αὐτοῦ αυτος he; him
22:7 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat הַ ha הֲ [interrogative] אֵ֨ין ʔˌên אַיִן [NEG] פֹּ֥ה pˌō פֹּה here נָבִ֛יא nāvˈî נָבִיא prophet לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH עֹ֑וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and נִדְרְשָׁ֖ה niḏrᵊšˌā דרשׁ inquire מֵ mē מִן from אֹותֹֽו׃ ʔôṯˈô אֵת [object marker]
22:7. dixit autem Iosaphat non est hic propheta Domini quispiam ut interrogemus per eumAnd Josaphat said: Is there not here some prophet of the Lord, that we may inquire by him?
7. But Jehoshaphat said, Is there not here besides a prophet of the LORD, that we might inquire of him?
22:7. Then Jehoshaphat said, “Is there not here a particular prophet of the Lord, so that we may inquire by him?”
And Jehoshaphat said, [Is there] not here a prophet of the LORD besides, that we might enquire of him:

22:7 И сказал Иосафат: нет ли здесь еще пророка Господня, чтобы нам вопросить чрез него Господа?
22:7
καὶ και and; even
εἶπεν επω say; speak
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἔστιν ειμι be
ὧδε ωδε here
προφήτης προφητης prophet
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
ἐπερωτήσομεν επερωταω interrogate; inquire of
τὸν ο the
κύριον κυριος lord; master
δι᾿ δια through; because of
αὐτοῦ αυτος he; him
22:7
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
הַ ha הֲ [interrogative]
אֵ֨ין ʔˌên אַיִן [NEG]
פֹּ֥ה pˌō פֹּה here
נָבִ֛יא nāvˈî נָבִיא prophet
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
עֹ֑וד ʕˈôḏ עֹוד duration
וְ wᵊ וְ and
נִדְרְשָׁ֖ה niḏrᵊšˌā דרשׁ inquire
מֵ mē מִן from
אֹותֹֽו׃ ʔôṯˈô אֵת [object marker]
22:7. dixit autem Iosaphat non est hic propheta Domini quispiam ut interrogemus per eum
And Josaphat said: Is there not here some prophet of the Lord, that we may inquire by him?
7. But Jehoshaphat said, Is there not here besides a prophet of the LORD, that we might inquire of him?
22:7. Then Jehoshaphat said, “Is there not here a particular prophet of the Lord, so that we may inquire by him?”
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jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Уже то, что призванные Ахавом пророки были служителями богопротивного культа тельцов (вероятно, многие из них были прямо жрецами этого культа: в XVIII:19, 22, 25, 40, пророками, евр. небиим, называются жрецы культов Ваала и Астарты), не внушало Иосафату доверия к их ободряющим пророчествам; затем и странное их согласие или единогласие могло казаться подозрительным (по талмуду, Sanhedrin, 89, а: "вдохновение приходило ко многим пророкам, но никогда два пророка не говорили одним вдохновением, басигнон эхад"). Посему он просит Ахава вопросить истинного пророка Иеговы - вроде пророка Илии или др. пророков, подвергавшихся преследованию Иезавели (XVIII:4, 13; XIX:10, 14).
Albert Barnes: Notes on the Bible - 1834
22:7: Jehoshaphat was dissatisfied. These men - creatures of Ahab, tainted with the worship of calves if not with Baal-worship - had promised victory, but not in the name of Yahweh. Jehoshaphat, therefore, asked, "Is there not here a true prophet of Yahweh besides these 400 professed prophets?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: Is there not: Kg2 3:11-13; Ch2 18:6, Ch2 18:7
Geneva 1599
And Jehoshaphat said, [Is there] not here a prophet of the (g) LORD besides, that we might enquire of him?
(g) Jehoshaphat did not acknowledge the false prophets to be God's ministers, but contemned them.
John Gill
And Jehoshaphat said, is there not here a prophet of the Lord besides, that we might inquire of him? He suspected these to be false prophets, though he would not call them so; nor suggest that they were not the prophets of the Lord, because he would not affront Ahab, who had an opinion of them; and therefore asks, if there were no other that went under the character of a prophet of the Lord, that he might inquire of him for his further satisfaction.
22:822:8: Եւ ասէ արքայ Իսրայէլի ցՅովսափատ. Է՛ աստ ա՛յր մի հարցանել նովաւ զՏէր, եւ ես ատեցի զնա, զի ո՛չ խօսի զինէն բարի, այլ չա՛ր. Միքիա որդի Յեմլեայ։ Եւ ասէ Յովսափատ արքայ Յուդայ. Մի՛ ասասցէ ա՛յդպէս արքայ[3731]։ [3731] ՚Ի լուս՛՛. Այր մի եւս հարցանել, համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր Ոսկան. այր մի Աստուծոյ հար՛՛։ Ոմանք. Միքա որդի Յեմղայ։
8 Իսրայէլի արքան ասաց Յոսափատին. «Այստեղ կայ մի մարդ, որի միջոցով կարելի է հարցնել Տիրոջը, սակայն ես ատում եմ նրան, որովհետեւ ինձ համար բարի բան չի գուշակում, այլ՝ չար: Դա Յեմլէի որդի Միքիան է»: Յուդայի երկրի արքայ Յոսափատն ասաց. «Թող այդպիսի բան չասի արքան»:
8 Իսրայէլի թագաւորը Յովսափատին ըսաւ. «Կայ ուրիշ մարդ մըն ալ, որուն միջոցով կրնանք Տէրոջը հարցնել, բայց ես զանիկա կ’ատեմ. քանզի ինծի համար աղէկ մարգարէութիւն չ’ըներ, հապա գէշ. անիկա Յեմլայի որդին Միքիան է»։ Յովսափատ ըսաւ. «Թագաւորը թող այդպէս չխօսի»։
Եւ ասէ արքայն Իսրայելի ցՅովսափատ. Է աստ այր մի հարցանել նովաւ զՏէր, եւ ես ատեցի զնա, զի ոչ խօսի զինէն բարի, այլ չար. Միքիա որդի Յեմլեայ: Եւ ասէ Յովսափատ [507]արքայ Յուդայ``. Մի՛ ասասցէ այդպէս արքայ:

22:8: Եւ ասէ արքայ Իսրայէլի ցՅովսափատ. Է՛ աստ ա՛յր մի հարցանել նովաւ զՏէր, եւ ես ատեցի զնա, զի ո՛չ խօսի զինէն բարի, այլ չա՛ր. Միքիա որդի Յեմլեայ։ Եւ ասէ Յովսափատ արքայ Յուդայ. Մի՛ ասասցէ ա՛յդպէս արքայ[3731]։
[3731] ՚Ի լուս՛՛. Այր մի եւս հարցանել, համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր Ոսկան. այր մի Աստուծոյ հար՛՛։ Ոմանք. Միքա որդի Յեմղայ։
8 Իսրայէլի արքան ասաց Յոսափատին. «Այստեղ կայ մի մարդ, որի միջոցով կարելի է հարցնել Տիրոջը, սակայն ես ատում եմ նրան, որովհետեւ ինձ համար բարի բան չի գուշակում, այլ՝ չար: Դա Յեմլէի որդի Միքիան է»: Յուդայի երկրի արքայ Յոսափատն ասաց. «Թող այդպիսի բան չասի արքան»:
8 Իսրայէլի թագաւորը Յովսափատին ըսաւ. «Կայ ուրիշ մարդ մըն ալ, որուն միջոցով կրնանք Տէրոջը հարցնել, բայց ես զանիկա կ’ատեմ. քանզի ինծի համար աղէկ մարգարէութիւն չ’ըներ, հապա գէշ. անիկա Յեմլայի որդին Միքիան է»։ Յովսափատ ըսաւ. «Թագաւորը թող այդպէս չխօսի»։
zohrab-1805▾ eastern-1994▾ western am▾
22:822:8 И сказал царь Израильский Иосафату: есть еще один человек, чрез которого можно вопросить Господа, но я не люблю его, ибо он не пророчествует о мне доброго, а только худое,~--- это Михей, сын Иемвлая. И сказал Иосафат: не говори, царь, так.
22:8 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat ἔτι ετι yet; still ἔστιν ειμι be ἀνὴρ ανηρ man; husband εἷς εις.1 one; unit τοῦ ο the ἐπερωτῆσαι επερωταω interrogate; inquire of τὸν ο the κύριον κυριος lord; master δι᾿ δια through; because of αὐτοῦ αυτος he; him καὶ και and; even ἐγὼ εγω I μεμίσηκα μισεω hate αὐτόν αυτος he; him ὅτι οτι since; that οὐ ου not λαλεῖ λαλεω talk; speak περὶ περι about; around ἐμοῦ εμου my καλά καλος fine; fair ἀλλ᾿ αλλα but ἢ η or; than κακά κακος bad; ugly Μιχαιας μιχαιας son Ιεμλα ιεμλα and; even εἶπεν επω say; speak Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha μὴ μη not λεγέτω λεγω tell; declare ὁ ο the βασιλεὺς βασιλευς monarch; king οὕτως ουτως so; this way
22:8 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֣ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel אֶֽל־ ʔˈel- אֶל to יְהֹושָׁפָ֡ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat עֹ֣וד ʕˈôḏ עֹוד duration אִישׁ־ ʔîš- אִישׁ man אֶחָ֡ד ʔeḥˈāḏ אֶחָד one לִ li לְ to דְרֹשׁ֩ ḏᵊrˌōš דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH מֵ mē מִן from אֹתֹ֜ו ʔōṯˈô אֵת [object marker] וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i שְׂנֵאתִ֗יו śᵊnēṯˈiʸw שׂנא hate כִּ֠י kˌî כִּי that לֹֽא־ lˈō- לֹא not יִתְנַבֵּ֨א yiṯnabbˌē נבא speak as prophet עָלַ֥י ʕālˌay עַל upon טֹוב֙ ṭôv טֹוב good כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if רָ֔ע rˈāʕ רַע evil מִיכָ֖יְהוּ mîḵˌāyᵊhû מִיכָיְהוּ [prophet] בֶּן־ ben- בֵּן son יִמְלָ֑ה yimlˈā יִמְלָא Imlah וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat אַל־ ʔal- אַל not יֹאמַ֥ר yōmˌar אמר say הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king כֵּֽן׃ kˈēn כֵּן thus
22:8. et ait rex Israhel ad Iosaphat remansit vir unus per quem possimus interrogare Dominum sed ego odi eum quia non prophetat mihi bonum sed malum Micheas filius Hiemla cui Iosaphat ait ne loquaris ita rexAnd the king of Israel said to Josaphat. There is one man left, by whom we may inquire of the Lord; Micheas, the son of Jemla: but I hate him, for he doth not prophecy good to me, but evil. And Josaphat said: Speak not so, O king.
8. And the king of Israel said unto Jehoshaphat, There is yet one man by whom we may inquire of the LORD, Micaiah the son of Imlah: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.
22:8. And the king of Israel said to Jehoshaphat: “One man remains, by whom we may be able to inquire of the Lord: Micaiah, the son of Imlah. But I hate him. For he does not prophecy good to me, but evil.” And Jehoshaphat said, “You should not speak in this way, O king.”
And the king of Israel said unto Jehoshaphat, [There is] yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so:

22:8 И сказал царь Израильский Иосафату: есть еще один человек, чрез которого можно вопросить Господа, но я не люблю его, ибо он не пророчествует о мне доброго, а только худое,~--- это Михей, сын Иемвлая. И сказал Иосафат: не говори, царь, так.
22:8
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
ἔτι ετι yet; still
ἔστιν ειμι be
ἀνὴρ ανηρ man; husband
εἷς εις.1 one; unit
τοῦ ο the
ἐπερωτῆσαι επερωταω interrogate; inquire of
τὸν ο the
κύριον κυριος lord; master
δι᾿ δια through; because of
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγὼ εγω I
μεμίσηκα μισεω hate
αὐτόν αυτος he; him
ὅτι οτι since; that
οὐ ου not
λαλεῖ λαλεω talk; speak
περὶ περι about; around
ἐμοῦ εμου my
καλά καλος fine; fair
ἀλλ᾿ αλλα but
ἢ η or; than
κακά κακος bad; ugly
Μιχαιας μιχαιας son
Ιεμλα ιεμλα and; even
εἶπεν επω say; speak
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
μὴ μη not
λεγέτω λεγω tell; declare
ὁ ο the
βασιλεὺς βασιλευς monarch; king
οὕτως ουτως so; this way
22:8
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֣ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶֽל־ ʔˈel- אֶל to
יְהֹושָׁפָ֡ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
עֹ֣וד ʕˈôḏ עֹוד duration
אִישׁ־ ʔîš- אִישׁ man
אֶחָ֡ד ʔeḥˈāḏ אֶחָד one
לִ li לְ to
דְרֹשׁ֩ ḏᵊrˌōš דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
מֵ mē מִן from
אֹתֹ֜ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
שְׂנֵאתִ֗יו śᵊnēṯˈiʸw שׂנא hate
כִּ֠י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
יִתְנַבֵּ֨א yiṯnabbˌē נבא speak as prophet
עָלַ֥י ʕālˌay עַל upon
טֹוב֙ ṭôv טֹוב good
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
רָ֔ע rˈāʕ רַע evil
מִיכָ֖יְהוּ mîḵˌāyᵊhû מִיכָיְהוּ [prophet]
בֶּן־ ben- בֵּן son
יִמְלָ֑ה yimlˈā יִמְלָא Imlah
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
אַל־ ʔal- אַל not
יֹאמַ֥ר yōmˌar אמר say
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
כֵּֽן׃ kˈēn כֵּן thus
22:8. et ait rex Israhel ad Iosaphat remansit vir unus per quem possimus interrogare Dominum sed ego odi eum quia non prophetat mihi bonum sed malum Micheas filius Hiemla cui Iosaphat ait ne loquaris ita rex
And the king of Israel said to Josaphat. There is one man left, by whom we may inquire of the Lord; Micheas, the son of Jemla: but I hate him, for he doth not prophecy good to me, but evil. And Josaphat said: Speak not so, O king.
8. And the king of Israel said unto Jehoshaphat, There is yet one man by whom we may inquire of the LORD, Micaiah the son of Imlah: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.
22:8. And the king of Israel said to Jehoshaphat: “One man remains, by whom we may be able to inquire of the Lord: Micaiah, the son of Imlah. But I hate him. For he does not prophecy good to me, but evil.” And Jehoshaphat said, “You should not speak in this way, O king.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
8-9: В ответ на просьбу Иосафата Ахав не называет пророка Илию - как по глубокому нерасположению к этому пророку, так, вероятно, и неизвестности его местопребывания. О пророке же Михее (евр. Мша, полнее: Михайягу: "кто как Иегова?") Ахав дает такой отзыв, который обнаруживает чисто языческое представление его о пророчестве, будто пророк имеет как бы некоторую власть и силу над божеством, сила его пророчества (магическая) зависит от употребляемых им формул, и он всецело ответствен за неблагоприятное пророчество (такое языческое представление о пророке, как о маге, ярко выступает в факте призыва моавитским царем Валаком Валаама для проклятия Израиля, Чис. XXII-XXIV; совершенно аналогичен отзыву Ахава о Михее упрек Агамемнона прорицателю Калхасу, Илиада I, 106). Этот отзыв (ср. 2: Пар. XVIII:7) дает вероятность мнению И. Флавия и раввинов, что пророк Михей, гл. XXII, - одно лицо с сыном пророческим, изрекшим грозное слово на Ахава, XX:35-42. Не невероятно также предположение, что Ахав держал Михея в темнице Самарийской (ср. ст. 26-27), потому-то он мог немедленно призвать его через евнуха (ευνου̃χος; слав.: скопца), евр. сарис, обозначая человека с известным недостатком телесным. Ис. LVI:3-4, в частности изуродованных таким образом царедворцев при дворах восточных деспотов 1: Цар. VIII:15, может иметь и общий смысл: придворный, даже женатый, ср. Быт. XXXVII:36; XXXIX:1, 7.
Adam Clarke: Commentary on the Bible - 1831
22:8: Micaiah the son of Imlah - The Jews suppose that it was this prophet who reproved Ahab for dismissing Ben-hadad, Kg1 20:35, etc. And that it was because of the judgments with which he had threatened him, that Ahab hated him: I hate him, for he doth not prophesy good concerning me, but evil.
3 Kings (1 Kings) 22:9
Albert Barnes: Notes on the Bible - 1834
22:8: There is yet one man, Micaiah - Elijah, it appears, had withdrawn again after the events of the last chapter, and there was no known prophet of Yahweh within reach of Samaria except Micaiah.
He doth not prophesy good concerning me but evil - Whether the tradition in Kg1 20:41 note be true or not, it is certain that Ahab had imprisoned him Kg1 22:26, and probable that the imprisonment was on account of threatening prophecies. Ahab suggests to Jehoshaphat that Micaiah is one who allows his private feelings to determine the utterances which he delivers as if from Yahweh. Hence, the force of Jehoshaphat's answer, "Let not the king say so;" i. e., "Let not the king suppose that a prophet would be guilty of such impiety," - an impiety from which even Balaam shrank Num 22:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: yet one man: Kg1 18:4, Kg1 19:10, Kg1 19:14, Kg1 20:41, Kg1 20:42
but I hate him: Kg1 22:27, Kg1 20:43, Kg1 21:20; Gen 37:8; Ch2 36:16; Psa 34:21; Pro 9:8, Pro 15:12; Isa 49:7; Jer 18:18, Jer 20:10, Jer 43:3, Jer 43:4; Amo 5:10; Zac 11:8; Mat 10:22; Joh 3:19-21, Joh 7:7, Joh 15:18, Joh 15:19, Joh 17:14; Gal 4:16; Rev 11:7-10
good: Kg1 22:13; Isa 30:10; Jer 38:4; Mic 2:11
concerning me: Kg1 20:35-42; Kg2 9:22; Isa 3:11, Isa 57:19-21
Let not the: Kg1 21:27-29; Pro 5:12-14; Mic 2:7
Geneva 1599
And the king of Israel said unto Jehoshaphat, [There is] yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but (h) I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.
(h) By which we see that the wicked cannot abide to hear the truth, but hate the prophets of God and molest them.
John Gill
And the king of Israel said unto Jehoshaphat, there is yet one man (Micaiah the son of Imlah), by whom we may inquire of the Lord,.... And but one in Samaria; Elijah and Elisha were elsewhere:
but I hate him, for he doth not prophesy of good concerning me, but evil; who is thought to be the same that was several times with him when engaged in the war with the king of Syria, 3Kings 20:13 and each time, excepting the last, he brought him good tidings; but because, in his last message, he told him, that, since he had let Benhadad go, his life should go for his life, and his people for his people, for that he hated him:
and Jehoshaphat said, let not the king say so; which was very modestly, though perhaps too gently, said; suggesting that the prophets of the Lord should be heard, respected, and honoured, let their message be as it would, since they spake not of their own mind and will, but what they were moved unto by the Spirit of God.
John Wesley
One man - In this place, for whom I can speedily send: for there were also other prophets elsewhere in the kingdom, but these were not at hand. Micaiah - Not one of the twelve prophets, who lived about a hundred and fifty years after this time, but another of that name. Let not, &c. - Let us neither hate his person, nor despise his message; but first hear it, and then do as we see cause.
22:922:9: Եւ կոչեաց արքայ Իսրայէլի ներքինի մի եւ ասէ. Վաղվաղակի ա՛ծ այսր զՄիքիէ որդի Յեմլեայ։
9 Իսրայէլի արքան մի ներքինի կանչելով՝ ասաց. «Անմիջապէս այստե՛ղ բեր Յեմլէի որդի Միքիային»:
9 Իսրայէլի թագաւորը ներքինի մը կանչեց ու ըսաւ. «Յեմլայի որդին Միքիան շուտով հո՛ս բեր»։
Եւ կոչեաց արքայն Իսրայելի ներքինի մի եւ ասէ. Վաղվաղակի ած այսր զՄիքիա որդի Յեմլեայ:

22:9: Եւ կոչեաց արքայ Իսրայէլի ներքինի մի եւ ասէ. Վաղվաղակի ա՛ծ այսր զՄիքիէ որդի Յեմլեայ։
9 Իսրայէլի արքան մի ներքինի կանչելով՝ ասաց. «Անմիջապէս այստե՛ղ բեր Յեմլէի որդի Միքիային»:
9 Իսրայէլի թագաւորը ներքինի մը կանչեց ու ըսաւ. «Յեմլայի որդին Միքիան շուտով հո՛ս բեր»։
zohrab-1805▾ eastern-1994▾ western am▾
22:922:9 И позвал царь Израильский одного евнуха и сказал: сходи поскорее за Михеем, сыном Иемвлая.
22:9 καὶ και and; even ἐκάλεσεν καλεω call; invite ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel εὐνοῦχον ευνουχος eunuch ἕνα εις.1 one; unit καὶ και and; even εἶπεν επω say; speak τάχος ταχος quickness Μιχαιαν μιχαιας son Ιεμλα ιεμλα Iemla
22:9 וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to סָרִ֖יס sārˌîs סָרִיס official אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מַהֲרָ֖ה mahᵃrˌā מהר hasten מִיכָ֥יְהוּ mîḵˌāyᵊhû מִיכָיְהוּ [prophet] בֶן־ ven- בֵּן son יִמְלָֽה׃ yimlˈā יִמְלָא Imlah
22:9. vocavit ergo rex Israhel eunuchum quendam et dixit ei festina adducere Micheam filium HiemlaThen the king of Israel called an eunuch, and said to him: Make haste, and bring hither Micheas, the son of Jemla.
9. Then the king of Israel called an officer, and said, Fetch quickly Micaiah the son of Imlah.
22:9. Therefore, the king of Israel called a certain eunuch, and he said to him, “Hurry to bring here Micaiah, the son of Imlah.”
Then the king of Israel called an officer, and said, Hasten [hither] Micaiah the son of Imlah:

22:9 И позвал царь Израильский одного евнуха и сказал: сходи поскорее за Михеем, сыном Иемвлая.
22:9
καὶ και and; even
ἐκάλεσεν καλεω call; invite
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
εὐνοῦχον ευνουχος eunuch
ἕνα εις.1 one; unit
καὶ και and; even
εἶπεν επω say; speak
τάχος ταχος quickness
Μιχαιαν μιχαιας son
Ιεμλα ιεμλα Iemla
22:9
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
סָרִ֖יס sārˌîs סָרִיס official
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מַהֲרָ֖ה mahᵃrˌā מהר hasten
מִיכָ֥יְהוּ mîḵˌāyᵊhû מִיכָיְהוּ [prophet]
בֶן־ ven- בֵּן son
יִמְלָֽה׃ yimlˈā יִמְלָא Imlah
22:9. vocavit ergo rex Israhel eunuchum quendam et dixit ei festina adducere Micheam filium Hiemla
Then the king of Israel called an eunuch, and said to him: Make haste, and bring hither Micheas, the son of Jemla.
9. Then the king of Israel called an officer, and said, Fetch quickly Micaiah the son of Imlah.
22:9. Therefore, the king of Israel called a certain eunuch, and he said to him, “Hurry to bring here Micaiah, the son of Imlah.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:9: The king of Israel called an officer - סריס saris, literally a eunuch; probably a foreigner, for it was not lawful to disgrace an Israelite by reducing him to such a state.
3 Kings (1 Kings) 22:11
Albert Barnes: Notes on the Bible - 1834
22:9: An officer - More properly, as in the margin, "a eunuch." Eunuchs seem to have been first introduced among the Israelites by David (Ch1 28:1 note). They were a natural accompaniment of the seraglio of Solomon. The present passage is the first which shows that, after the separation of the kingdom, the kings of Israel employed them (compare Kg2 8:6; Kg2 9:32).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: officer: or, eunuch, Kg2 9:32; Ch2 18:8; Isa 39:7; Dan 1:18
Hasten: Kg1 22:26, Kg1 22:27
Geneva 1599
Then the king of Israel called an (i) officer, and said, Hasten [hither] Micaiah the son of Imlah.
(i) Read (Gen 37:36).
John Gill
Then the king of Israel called an officer,.... An eunuch, as the word is sometimes used, one of pages:
and said, hasten hither Micaiah the son of Imlah; who, as it seems from 3Kings 22:26 was in prison, where perhaps Ahab had cast him for his last prophecy to him, and where he had lain ever since; and this gives a reason why he could so readily send for him, knowing where he was.
John Wesley
Micaiah - It seems, he had imprisoned him; for 3Kings 22:26, he bids the officer carry him back, namely to the place where he was before. Probably this was he that had reproved him, for letting Ben - hadad go: And for that, had lain in prison three years. But this did not make him less confident, or less faithful in delivering his message.
22:1022:10: Եւ արքայ Իսրայէլի եւ Յովսափատ արքայ Յուդայ, նստէին այր իւրաքանչիւր յաթոռ իւրում վառեալ ՚ի դրունս Սամարեայ. եւ ամենայն մարգարէքն մարգարէանային առաջի նորա[3732]։ [3732] Այլք. Մարգարէանային առաջի նոցա։
10 Իսրայէլի արքան եւ Յուդայի երկրի արքայ Յոսափատը արքայական զգեստներով նստել էին ամէն մէկն իր աթոռին, Սամարիայի դարպասների մօտ, եւ բոլոր մարգարէները մարգարէութիւն էին անում նրանց առջեւ:
10 Իսրայէլի թագաւորը ու Յուդայի Յովսափատ թագաւորը Սամարիայի դրանը առջեւի հրապարակին վրայ ամէն մէկը փառաւոր զգեստներ հագած, իր աթոռին վրայ նստեր էր ու բոլոր մարգարէները անոնց առջեւ մարգարէութիւն կ’ընէին։
Եւ արքայն Իսրայելի եւ Յովսափատ արքայ Յուդայ նստէին այր իւրաքանչիւր յաթոռ իւրում վառեալ ի դրունս Սամարեայ, եւ ամենայն մարգարէքն մարգարէանային առաջի նոցա:

22:10: Եւ արքայ Իսրայէլի եւ Յովսափատ արքայ Յուդայ, նստէին այր իւրաքանչիւր յաթոռ իւրում վառեալ ՚ի դրունս Սամարեայ. եւ ամենայն մարգարէքն մարգարէանային առաջի նորա[3732]։
[3732] Այլք. Մարգարէանային առաջի նոցա։
10 Իսրայէլի արքան եւ Յուդայի երկրի արքայ Յոսափատը արքայական զգեստներով նստել էին ամէն մէկն իր աթոռին, Սամարիայի դարպասների մօտ, եւ բոլոր մարգարէները մարգարէութիւն էին անում նրանց առջեւ:
10 Իսրայէլի թագաւորը ու Յուդայի Յովսափատ թագաւորը Սամարիայի դրանը առջեւի հրապարակին վրայ ամէն մէկը փառաւոր զգեստներ հագած, իր աթոռին վրայ նստեր էր ու բոլոր մարգարէները անոնց առջեւ մարգարէութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
22:1022:10 Царь Израильский и Иосафат, царь Иудейский, сидели каждый на седалище своем, одетые в {царские} одежды, на площади у ворот Самарии, и все пророки пророчествовали пред ними.
22:10 καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ἐκάθηντο καθημαι sit; settle ἀνὴρ ανηρ man; husband ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne αὐτοῦ αυτος he; him ἔνοπλοι ενοπλος in ταῖς ο the πύλαις πυλη gate Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even πάντες πας all; every οἱ ο the προφῆται προφητης prophet ἐπροφήτευον προφητευω prophesy ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him
22:10 וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel וִֽ wˈi וְ and יהֹושָׁפָ֣ט yhôšofˈāṭ יְהֹושָׁפָט Jehoshaphat מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֡ה yᵊhûḏˈā יְהוּדָה Judah יֹשְׁבִים֩ yōšᵊvîm ישׁב sit אִ֨ישׁ ʔˌîš אִישׁ man עַל־ ʕal- עַל upon כִּסְאֹ֜ו kisʔˈô כִּסֵּא seat מְלֻבָּשִׁ֤ים mᵊlubbāšˈîm לבשׁ cloth בְּגָדִים֙ bᵊḡāḏîm בֶּגֶד garment בְּ bᵊ בְּ in גֹ֔רֶן ḡˈōren גֹּרֶן threshing-floor פֶּ֖תַח pˌeṯaḥ פֶּתַח opening שַׁ֣עַר šˈaʕar שַׁעַר gate שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria וְ wᵊ וְ and כָ֨ל־ ḵˌol- כֹּל whole הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet מִֽתְנַבְּאִ֖ים mˈiṯnabbᵊʔˌîm נבא speak as prophet לִ li לְ to פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
22:10. rex autem Israhel et Iosaphat rex Iuda sedebat unusquisque in solio suo vestiti cultu regio in area iuxta ostium portae Samariae et universi prophetae prophetabant in conspectu eorumAnd the king of Israel, and Josaphat, king of Juda, sat each on his throne, clothed with royal robes, in a court, by the entrance of the gate of Samaria, and all the prophets prophesied before them.
10. Now the king of Israel and Jehoshaphat the king of Judah sat each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets prophesied before them.
22:10. Now the king of Israel, and Jehoshaphat, the king of Judah, were each sitting upon his own throne, clothed in the habit of royal vestments, in a courtyard beside the entrance of the gate of Samaria. And all the prophets were prophesying in their sight.
And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them:

22:10 Царь Израильский и Иосафат, царь Иудейский, сидели каждый на седалище своем, одетые в {царские} одежды, на площади у ворот Самарии, и все пророки пророчествовали пред ними.
22:10
καὶ και and; even
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
ἐκάθηντο καθημαι sit; settle
ἀνὴρ ανηρ man; husband
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
αὐτοῦ αυτος he; him
ἔνοπλοι ενοπλος in
ταῖς ο the
πύλαις πυλη gate
Σαμαρείας σαμαρεια Samareia; Samaria
καὶ και and; even
πάντες πας all; every
οἱ ο the
προφῆται προφητης prophet
ἐπροφήτευον προφητευω prophesy
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
22:10
וּ û וְ and
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וִֽ wˈi וְ and
יהֹושָׁפָ֣ט yhôšofˈāṭ יְהֹושָׁפָט Jehoshaphat
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֡ה yᵊhûḏˈā יְהוּדָה Judah
יֹשְׁבִים֩ yōšᵊvîm ישׁב sit
אִ֨ישׁ ʔˌîš אִישׁ man
עַל־ ʕal- עַל upon
כִּסְאֹ֜ו kisʔˈô כִּסֵּא seat
מְלֻבָּשִׁ֤ים mᵊlubbāšˈîm לבשׁ cloth
בְּגָדִים֙ bᵊḡāḏîm בֶּגֶד garment
בְּ bᵊ בְּ in
גֹ֔רֶן ḡˈōren גֹּרֶן threshing-floor
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
שַׁ֣עַר šˈaʕar שַׁעַר gate
שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria
וְ wᵊ וְ and
כָ֨ל־ ḵˌol- כֹּל whole
הַ ha הַ the
נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet
מִֽתְנַבְּאִ֖ים mˈiṯnabbᵊʔˌîm נבא speak as prophet
לִ li לְ to
פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
22:10. rex autem Israhel et Iosaphat rex Iuda sedebat unusquisque in solio suo vestiti cultu regio in area iuxta ostium portae Samariae et universi prophetae prophetabant in conspectu eorum
And the king of Israel, and Josaphat, king of Juda, sat each on his throne, clothed with royal robes, in a court, by the entrance of the gate of Samaria, and all the prophets prophesied before them.
10. Now the king of Israel and Jehoshaphat the king of Judah sat each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets prophesied before them.
22:10. Now the king of Israel, and Jehoshaphat, the king of Judah, were each sitting upon his own throne, clothed in the habit of royal vestments, in a courtyard beside the entrance of the gate of Samaria. And all the prophets were prophesying in their sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: В ожидании пророка Михея, оба царя еврейские восседали на престолах в полном вооружении (LXX, ст. 10, ένοπλοι, слав. вооружение, - что более удобоприемлиемо, чем чтение евр. т.: бегадим бегорен, одетые, на гумне; Grätz читает вместо это: ширейон, панцирь; Vulg.: vestiti culto regio; рус. синод. и проф. Гуляева: "одетые в царские одежды"), может быть, делая смотр союзным войскам своим; а сонм пророков широковещательно предсказывал и воспевал грядущую победу союзников (10). Один же из этих пророков, Седекия, употребляет (ст. 11), подобно символике истинных пророков Божиих (XI:29; Иер. XXVIII:14: и др.) , выразительный символ предстоящей победы Ахава: он делает себе железные рога - символ силы израильского царя, в таком смысле рог, евр. керен, употребляется в Библии весьма часто, напр. LXXIV:11; XXXVIII:25; Иep XLVIII:25; Мих. IV:13: - образ весьма понятый и глубоко симпатичный израильтянину, поскольку он напоминал пророчество Моисея о судьбе Ефремова колена (главенствовавшего в Израильском царстве): "крепость его, как первородного тельца, и рога его, как рога буйвола" (Втор. XXXIII:17) .
Albert Barnes: Notes on the Bible - 1834
22:10: Sat each on his throne - Or, "were sitting." They had removed from the banquet Ch2 18:2 to the void place, or empty space at the entrance of the gate Rut 4:1; Sa2 15:2, where Ahab daily sat to hear complaints and decide causes. Each was seated upon his throne, the Oriental kings having portable thrones, which they took with them upon their journeys.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: having put: Kg1 22:30; Est 5:1, Est 6:8, Est 6:9; Mat 6:20, Mat 11:8; Act 12:21, Act 25:23
void place: Heb. floor
all the prophets: Kg1 18:29; Ch2 18:9-11; Jer 27:14-16; Eze 13:1-9
Geneva 1599
And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their (k) robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.
(k) In their kingly apparel.
John Gill
And the king of Israel, and Jehoshaphat the king of Judah, sat each on his throne,.... In great state and majesty:
having put on their robes; their royal robes, which they wore when they appeared in pomp and grandeur:
in a void place in the entrance of the gate of Samaria; where courts of judicature were held, and there was an open void space for the people to assemble in to hear; the word has the signification of a corn floor, and the Jews suppose they and their attendants sat in a semicircle like the half of a corn floor, after the same manner in which they say the sanhedrim at Jerusalem sat (o):
and all the prophets prophesied before them; concerning this affair of going to Ramothgilead.
(o) T. Bab. Cholin, fol. 5. 1. Vid. Kimchium in loc.
Robert Jamieson, A. R. Fausset and David Brown
a void place--literally, "a threshing-floor," formed at the gate of Samaria.
22:1122:11: Եւ արար իւր Սեդեկիա որդի Քանանու եղջեւրս երկաթիս՝ եւ ասէ. Ա՛յսպէս ասէ Տէր. Սոքօ՛ք խեթկեսցես զԱսորիս մինչեւ սպառեսցին։
11 Քանանի որդի Սեդեկիան, որը երկաթէ եղջիւրներ էր սարքել տուել, ասաց. «Այսպէս է ասում Տէրը. “Սրանցո՛վ ես հարուածելու ասորիներին, մինչեւ որ բնաջնջուեն”»:
11 Քանանայի որդին՝ Սեդեկիա՝ իրեն երկաթէ եղջիւրներ շինեց ու ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Ասորիները ասոնցմով պիտի զարնես, մինչեւ որ զանոնք բնաջինջ ընես’»։
Եւ արար իւր Սեդեկիա որդի Քանանու եղջեւրս երկաթիս եւ ասէ. Այսպէս ասէ Տէր. Սոքօք խեթկեսցես զԱսորիս մինչեւ սպառեսցին:

22:11: Եւ արար իւր Սեդեկիա որդի Քանանու եղջեւրս երկաթիս՝ եւ ասէ. Ա՛յսպէս ասէ Տէր. Սոքօ՛ք խեթկեսցես զԱսորիս մինչեւ սպառեսցին։
11 Քանանի որդի Սեդեկիան, որը երկաթէ եղջիւրներ էր սարքել տուել, ասաց. «Այսպէս է ասում Տէրը. “Սրանցո՛վ ես հարուածելու ասորիներին, մինչեւ որ բնաջնջուեն”»:
11 Քանանայի որդին՝ Սեդեկիա՝ իրեն երկաթէ եղջիւրներ շինեց ու ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Ասորիները ասոնցմով պիտի զարնես, մինչեւ որ զանոնք բնաջինջ ընես’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1122:11 И сделал себе Седекия, сын Хенааны, железные рога, и сказал: так говорит Господь: сими избодешь Сириян до истребления их.
22:11 καὶ και and; even ἐποίησεν ποιεω do; make ἑαυτῷ εαυτου of himself; his own Σεδεκιας σεδεκιας son Χανανα χανανα horn σιδηρᾶ σιδηρεος of iron καὶ και and; even εἶπεν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐν εν in τούτοις ουτος this; he κερατιεῖς κερατιζω the Συρίαν συρια Syria; Siria ἕως εως till; until συντελεσθῇ συντελεω consummate; finish
22:11 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make לֹ֛ו lˈô לְ to צִדְקִיָּ֥ה ṣiḏqiyyˌā צִדְקִיָּה Zedekiah בֶֽן־ vˈen- בֵּן son כְּנַעֲנָ֖ה kᵊnaʕᵃnˌā כְּנַעֲנָה Kenaanah קַרְנֵ֣י qarnˈê קֶרֶן horn בַרְזֶ֑ל varzˈel בַּרְזֶל iron וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in אֵ֛לֶּה ʔˈēlleh אֵלֶּה these תְּנַגַּ֥ח tᵊnaggˌaḥ נגח gore אֶת־ ʔeṯ- אֵת [object marker] אֲרָ֖ם ʔᵃrˌām אֲרָם Aram עַד־ ʕaḏ- עַד unto כַּלֹּתָֽם׃ kallōṯˈām כלה be complete
22:11. fecit quoque sibi Sedecias filius Chanaan cornua ferrea et ait haec dicit Dominus his ventilabis Syriam donec deleas eamAnd Sedecias, thc son of Chanaana, made himself horns of iron, and said: Thus saith the Lord: With these shalt thou push Syria, till thou destroy it.
11. And Zedekiah the son of Chenaanah made him horns of iron, and said, Thus saith the LORD, With these shalt thou push the Syrians, until they be consumed.
22:11. Also, Zedekiah, the son of Chenaanah, made for himself horns of iron, and he said, “Thus says the Lord: With these, you shall threaten Syria, until you destroy it.”
And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them:

22:11 И сделал себе Седекия, сын Хенааны, железные рога, и сказал: так говорит Господь: сими избодешь Сириян до истребления их.
22:11
καὶ και and; even
ἐποίησεν ποιεω do; make
ἑαυτῷ εαυτου of himself; his own
Σεδεκιας σεδεκιας son
Χανανα χανανα horn
σιδηρᾶ σιδηρεος of iron
καὶ και and; even
εἶπεν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐν εν in
τούτοις ουτος this; he
κερατιεῖς κερατιζω the
Συρίαν συρια Syria; Siria
ἕως εως till; until
συντελεσθῇ συντελεω consummate; finish
22:11
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
לֹ֛ו lˈô לְ to
צִדְקִיָּ֥ה ṣiḏqiyyˌā צִדְקִיָּה Zedekiah
בֶֽן־ vˈen- בֵּן son
כְּנַעֲנָ֖ה kᵊnaʕᵃnˌā כְּנַעֲנָה Kenaanah
קַרְנֵ֣י qarnˈê קֶרֶן horn
בַרְזֶ֑ל varzˈel בַּרְזֶל iron
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
תְּנַגַּ֥ח tᵊnaggˌaḥ נגח gore
אֶת־ ʔeṯ- אֵת [object marker]
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
עַד־ ʕaḏ- עַד unto
כַּלֹּתָֽם׃ kallōṯˈām כלה be complete
22:11. fecit quoque sibi Sedecias filius Chanaan cornua ferrea et ait haec dicit Dominus his ventilabis Syriam donec deleas eam
And Sedecias, thc son of Chanaana, made himself horns of iron, and said: Thus saith the Lord: With these shalt thou push Syria, till thou destroy it.
11. And Zedekiah the son of Chenaanah made him horns of iron, and said, Thus saith the LORD, With these shalt thou push the Syrians, until they be consumed.
22:11. Also, Zedekiah, the son of Chenaanah, made for himself horns of iron, and he said, “Thus says the Lord: With these, you shall threaten Syria, until you destroy it.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:11: Zedekiah - made him horns of iron - This was in imitation of that sort of prophecy which instructed by significative actions. This was frequent among the prophets of the Lord.
3 Kings (1 Kings) 22:13
Albert Barnes: Notes on the Bible - 1834
22:11: Horns of iron - The horn in Scripture is the favorite symbol of power; and pushing with the horn is a common metaphor for attacking and conquering enemies (see Deu 33:17; Compare Psa 44:5; Dan 8:4). Zedekiah, in employing a symbolic action, was following the example of a former Israelite prophet Kg1 11:30.
Thus saith the Lord - Or, יהוה yehovâ h. Zedekiah lays aside the unmeaningful "Lord" אדני 'ǎ donā y of the general company of Israelite prophets Kg1 22:6, and professes to have a direct message from Yahweh to Ahab. He may have believed his own words, for the "lying spirit" Kg1 22:22 may have seemed to him a messenger from Yahweh. All the rest followed his example Kg1 22:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: horns of iron: Jer 27:2, Jer 28:10-14; Zac 1:18-21; Act 19:13-16; Co2 11:13-15; Ti2 3:8
Thus saith: Jer 23:17, Jer 23:25, Jer 23:31, Jer 28:2, Jer 28:3, Jer 29:21; Eze 13:6-9, Eze 22:27, Eze 22:28; Mic 3:11
Geneva 1599
And Zedekiah the son of Chenaanah made him (i) horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.
(i) The true prophets of God were accustomed to use signs for the confirmation of their doctrine, (Is 20:2; Jer 7:2) in which the false prophets imitated them, thinking by it to make their doctrine more believable.
John Gill
And Zedekiah the son of Chenaanah made him horns of iron,.... Horns are emblems of power and might, and iron ones of greater strength still; the prophets sometimes made use of visible signs, to represent the things they prophesied of should come to pass, see Is 20:2, and the same method this prophet took:
and he saith, thus saith the Lord; imitating the true prophets: with these shall thou push the Syrians until thou hast consumed them: Abarbinel thinks he had in view the blessing of Joseph by Moses, Deut 33:17 where he is compared to a bullock with horns; and these said to be the ten thousands of Ephraim, and the thousands of Manasseh; and Ahab being of the tribe of Joseph, and ruling in Ephraim and Manasseh, the prophet chose to make use of this emblem for his encouragement.
Robert Jamieson, A. R. Fausset and David Brown
Zedekiah the son of Chenaanah made him horns of iron--Small projections, of the size and form of our candle extinguishers (worn in many parts of the East as military ornaments), were worn by the Syrians of that time, and probably by the Israelite warriors also. Zedekiah, by assuming two horns, personated two heroes, and, pretending to be a prophet, wished in this manner to represent the kings of Israel and Judah in a military triumph. It was a symbolic action, to impart greater force to his language (see Deut 33:17); but it was little more than a flourish with a spontoon [CALMET, Fragments].
22:1222:12: Եւ ամենայն մարգարէքն մարգարէանային նո՛յնպէս, եւ ասէին. Ե՛լ յՌամաթ Գաղաադու, եւ յաջողեսցիս. եւ տացէ՛ Տէր ՚ի ձեռս քո զարքայն Ասորւոց։
12 Բոլոր մարգարէները նոյնպէս մարգարէանում էին՝ ասելով. «Գնա՛ Գաղաադի Ռամաթ քաղաքը եւ յաջողութիւն կ’ունենաս. Տէրը քո ձեռքը կը յանձնի ասորիների արքային»:
12 Բոլոր մարգարէներն ալ այնպէս կը մարգարէանային ու կ’ըսէին. «Ռամովթ–Գաղաադ ելի՛ր ու յաջողութիւն պիտի ունենաս եւ Տէրը զանիկա թագաւորին ձեռքը պիտի տայ»։
Եւ ամենայն մարգարէքն մարգարէանային նոյնպէս, եւ ասէին. Ել յՌամովթ Գաղաադ, եւ յաջողեսցիս, եւ տացէ Տէր ի ձեռս [508]քո զարքայն Ասորւոց:

22:12: Եւ ամենայն մարգարէքն մարգարէանային նո՛յնպէս, եւ ասէին. Ե՛լ յՌամաթ Գաղաադու, եւ յաջողեսցիս. եւ տացէ՛ Տէր ՚ի ձեռս քո զարքայն Ասորւոց։
12 Բոլոր մարգարէները նոյնպէս մարգարէանում էին՝ ասելով. «Գնա՛ Գաղաադի Ռամաթ քաղաքը եւ յաջողութիւն կ’ունենաս. Տէրը քո ձեռքը կը յանձնի ասորիների արքային»:
12 Բոլոր մարգարէներն ալ այնպէս կը մարգարէանային ու կ’ըսէին. «Ռամովթ–Գաղաադ ելի՛ր ու յաջողութիւն պիտի ունենաս եւ Տէրը զանիկա թագաւորին ձեռքը պիտի տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1222:12 И все пророки пророчествовали то же, говоря: иди на Рамоф Галаадский, будет успех, Господь предаст {его} в руку царя.
22:12 καὶ και and; even πάντες πας all; every οἱ ο the προφῆται προφητης prophet ἐπροφήτευον προφητευω prophesy οὕτως ουτως so; this way λέγοντες λεγω tell; declare ἀνάβαινε αναβαινω step up; ascend εἰς εις into; for Ρεμμαθ ρεμμαθ and; even εὐοδώσει ευοδοω prosper καὶ και and; even δώσει διδωμι give; deposit κύριος κυριος lord; master εἰς εις into; for χεῖράς χειρ hand σου σου of you; your καὶ και and; even τὸν ο the βασιλέα βασιλευς monarch; king Συρίας συρια Syria; Siria
22:12 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet נִבְּאִ֥ים nibbᵊʔˌîm נבא speak as prophet כֵּ֖ן kˌēn כֵּן thus לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say עֲלֵ֞ה ʕᵃlˈē עלה ascend רָמֹ֤ת rāmˈōṯ רָמֹת Ramoth גִּלְעָד֙ gilʕˌāḏ גִּלְעָד Gilead וְ wᵊ וְ and הַצְלַ֔ח haṣlˈaḥ צלח be strong וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:12. omnesque prophetae similiter prophetabant dicentes ascende in Ramoth Galaad et vade prospere et tradet Dominus in manu regisAnd all the prophets prophesied in like manner, saying: Go up to Ramoth Galaad, and prosper, for the Lord will deliver it into the king's hands.
12. And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver it into the hand of the king.
22:12. And all the prophets were prophesying similarly, saying: “Ascend to Ramoth Gilead, and go forth to success. For the Lord will deliver it into the hands of the king.”
And all the prophets prophesied so, saying, Go up to Ramoth- gilead, and prosper: for the LORD shall deliver [it] into the king' s hand:

22:12 И все пророки пророчествовали то же, говоря: иди на Рамоф Галаадский, будет успех, Господь предаст {его} в руку царя.
22:12
καὶ και and; even
πάντες πας all; every
οἱ ο the
προφῆται προφητης prophet
ἐπροφήτευον προφητευω prophesy
οὕτως ουτως so; this way
λέγοντες λεγω tell; declare
ἀνάβαινε αναβαινω step up; ascend
εἰς εις into; for
Ρεμμαθ ρεμμαθ and; even
εὐοδώσει ευοδοω prosper
καὶ και and; even
δώσει διδωμι give; deposit
κύριος κυριος lord; master
εἰς εις into; for
χεῖράς χειρ hand
σου σου of you; your
καὶ και and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
Συρίας συρια Syria; Siria
22:12
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet
נִבְּאִ֥ים nibbᵊʔˌîm נבא speak as prophet
כֵּ֖ן kˌēn כֵּן thus
לֵ lē לְ to
אמֹ֑ר ʔmˈōr אמר say
עֲלֵ֞ה ʕᵃlˈē עלה ascend
רָמֹ֤ת rāmˈōṯ רָמֹת Ramoth
גִּלְעָד֙ gilʕˌāḏ גִּלְעָד Gilead
וְ wᵊ וְ and
הַצְלַ֔ח haṣlˈaḥ צלח be strong
וְ wᵊ וְ and
נָתַ֥ן nāṯˌan נתן give
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:12. omnesque prophetae similiter prophetabant dicentes ascende in Ramoth Galaad et vade prospere et tradet Dominus in manu regis
And all the prophets prophesied in like manner, saying: Go up to Ramoth Galaad, and prosper, for the Lord will deliver it into the king's hands.
12. And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver it into the hand of the king.
22:12. And all the prophets were prophesying similarly, saying: “Ascend to Ramoth Gilead, and go forth to success. For the Lord will deliver it into the hands of the king.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: Go up: Kg1 22:6-15, Kg1 22:32-36; Ch2 35:22
John Gill
And all the prophets prophesied so, saying, go up to Ramothgilead, and prosper,.... All encouraged the king to go up against this place, and prophesied of victory, as Zedekiah did:
for the Lord shall deliver it into the king's hand; see Gill on 3Kings 22:6.
22:1322:13: Եւ հրեշտակն որ չոգաւ կոչել զՄիքա, պատմեաց նմա՝ եւ ասէ. Ահաւանիկ ամենայն մարգարէքն խօսին իբրեւ ընդ մի բերան բարի զարքայէ, արդ եղիցի բան քո իբրեւ զմիո՛յ ՚ի նոցանէն, եւ խօսեա՛ց բարի[3733]։ [3733] Ոմանք. Կոչել զՄիքիա... Ահաւասիկ։
13 Սուրհանդակը, որ գնացել էր Միքիային կանչելու, նրան ասաց. «Ահաւասիկ բոլոր մարգարէները միաբերան բարի բան են գուշակում արքայի համար: Արդ, քո խօսքն էլ թող նրանց ասածին համահնչիւն լինի, դո՛ւ էլ բարի բան գուշակիր»:
13 Միքիան կանչելու գացող մարդը խօսեցաւ անոր՝ ըսելով. «Ահա բոլոր մարգարէները մէկ բերնով թագաւորին համար բարութիւն գուշակեցին. թող քու խօսքդ ալ անոնց մէկուն խօսքին պէս ըլլայ ու բարութիւն գուշակէ»։
Եւ հրեշտակն որ չոգաւ կոչել զՄիքիա, պատմեաց նմա եւ ասէ. Ահաւանիկ ամենայն մարգարէքն խօսին իբրեւ ընդ մի բերան բարի զարքայէ. արդ եղիցի բան քո իբրեւ զմիոյ ի նոցանէն, եւ խօսեաց բարի:

22:13: Եւ հրեշտակն որ չոգաւ կոչել զՄիքա, պատմեաց նմա՝ եւ ասէ. Ահաւանիկ ամենայն մարգարէքն խօսին իբրեւ ընդ մի բերան բարի զարքայէ, արդ եղիցի բան քո իբրեւ զմիո՛յ ՚ի նոցանէն, եւ խօսեա՛ց բարի[3733]։
[3733] Ոմանք. Կոչել զՄիքիա... Ահաւասիկ։
13 Սուրհանդակը, որ գնացել էր Միքիային կանչելու, նրան ասաց. «Ահաւասիկ բոլոր մարգարէները միաբերան բարի բան են գուշակում արքայի համար: Արդ, քո խօսքն էլ թող նրանց ասածին համահնչիւն լինի, դո՛ւ էլ բարի բան գուշակիր»:
13 Միքիան կանչելու գացող մարդը խօսեցաւ անոր՝ ըսելով. «Ահա բոլոր մարգարէները մէկ բերնով թագաւորին համար բարութիւն գուշակեցին. թող քու խօսքդ ալ անոնց մէկուն խօսքին պէս ըլլայ ու բարութիւն գուշակէ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1322:13 Посланный, который пошел позвать Михея, говорил ему: вот, речи пророков единогласно {предвещают} царю доброе; пусть бы и твое слово было согласно с словом каждого из них; изреки и ты доброе.
22:13 καὶ και and; even ὁ ο the ἄγγελος αγγελος messenger ὁ ο the πορευθεὶς πορευομαι travel; go καλέσαι καλεω call; invite τὸν ο the Μιχαιαν μιχαιας talk; speak αὐτῷ αυτος he; him λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am δὴ δη in fact λαλοῦσιν λαλεω talk; speak πάντες πας all; every οἱ ο the προφῆται προφητης prophet ἐν εν in στόματι στομα mouth; edge ἑνὶ εις.1 one; unit καλὰ καλος fine; fair περὶ περι about; around τοῦ ο the βασιλέως βασιλευς monarch; king γίνου γινομαι happen; become δὴ δη in fact καὶ και and; even σὺ συ you εἰς εις into; for λόγους λογος word; log σου σου of you; your κατὰ κατα down; by τοὺς ο the λόγους λογος word; log ἑνὸς εις.1 one; unit τούτων ουτος this; he καὶ και and; even λάλησον λαλεω talk; speak καλά καλος fine; fair
22:13 וְ wᵊ וְ and הַ ha הַ the מַּלְאָ֞ךְ mmalʔˈāḵ מַלְאָךְ messenger אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלַ֣ךְ׀ hālˈaḵ הלך walk לִ li לְ to קְרֹ֣א qᵊrˈō קרא call מִיכָ֗יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] דִּבֶּ֤ר dibbˈer דבר speak אֵלָיו֙ ʔēlāʸw אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הִנֵּה־ hinnē- הִנֵּה behold נָ֞א nˈā נָא yeah דִּבְרֵ֧י divrˈê דָּבָר word הַ ha הַ the נְּבִיאִ֛ים nnᵊvîʔˈîm נָבִיא prophet פֶּֽה־ pˈeh- פֶּה mouth אֶחָ֥ד ʔeḥˌāḏ אֶחָד one טֹ֖וב ṭˌôv טֹוב good אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king יְהִֽי־ yᵊhˈî- היה be נָ֣א nˈā נָא yeah דְבָרְךָ֗דבריך *ḏᵊvārᵊḵˈā דָּבָר word כִּ ki כְּ as דְבַ֛ר ḏᵊvˈar דָּבָר word אַחַ֥ד ʔaḥˌaḏ אֶחָד one מֵהֶ֖ם mēhˌem מִן from וְ wᵊ וְ and דִבַּ֥רְתָּ ḏibbˌartā דבר speak טֹּֽוב׃ ṭṭˈôv טֹוב good
22:13. nuntius vero qui ierat ut vocaret Micheam locutus est ad eum dicens ecce sermones prophetarum ore uno bona regi praedicant sit ergo et sermo tuus similis eorum et loquere bonaAnd the messenger that went to call Micheas, spoke to him, saying: Behold the words of the prophets with one mouth declare good things to the king: let thy word, therefore, be like to theirs, and speak that which is good.
13. And the messenger that went to call Micaiah spake unto him, saying, Behold now, the words of the prophets good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak thou good.
22:13. Then truly, the messenger who had gone to summon Micaiah spoke to him, saying: “Behold, the words of the prophets, as if with one mouth, are predicting good to the king. Therefore, let your word be like theirs, and speak what is good.”
And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets [declare] good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good:

22:13 Посланный, который пошел позвать Михея, говорил ему: вот, речи пророков единогласно {предвещают} царю доброе; пусть бы и твое слово было согласно с словом каждого из них; изреки и ты доброе.
22:13
καὶ και and; even
ὁ ο the
ἄγγελος αγγελος messenger
ὁ ο the
πορευθεὶς πορευομαι travel; go
καλέσαι καλεω call; invite
τὸν ο the
Μιχαιαν μιχαιας talk; speak
αὐτῷ αυτος he; him
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
λαλοῦσιν λαλεω talk; speak
πάντες πας all; every
οἱ ο the
προφῆται προφητης prophet
ἐν εν in
στόματι στομα mouth; edge
ἑνὶ εις.1 one; unit
καλὰ καλος fine; fair
περὶ περι about; around
τοῦ ο the
βασιλέως βασιλευς monarch; king
γίνου γινομαι happen; become
δὴ δη in fact
καὶ και and; even
σὺ συ you
εἰς εις into; for
λόγους λογος word; log
σου σου of you; your
κατὰ κατα down; by
τοὺς ο the
λόγους λογος word; log
ἑνὸς εις.1 one; unit
τούτων ουτος this; he
καὶ και and; even
λάλησον λαλεω talk; speak
καλά καλος fine; fair
22:13
וְ wᵊ וְ and
הַ ha הַ the
מַּלְאָ֞ךְ mmalʔˈāḵ מַלְאָךְ messenger
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָלַ֣ךְ׀ hālˈaḵ הלך walk
לִ li לְ to
קְרֹ֣א qᵊrˈō קרא call
מִיכָ֗יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet]
דִּבֶּ֤ר dibbˈer דבר speak
אֵלָיו֙ ʔēlāʸw אֶל to
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
הִנֵּה־ hinnē- הִנֵּה behold
נָ֞א nˈā נָא yeah
דִּבְרֵ֧י divrˈê דָּבָר word
הַ ha הַ the
נְּבִיאִ֛ים nnᵊvîʔˈîm נָבִיא prophet
פֶּֽה־ pˈeh- פֶּה mouth
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
טֹ֖וב ṭˌôv טֹוב good
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
יְהִֽי־ yᵊhˈî- היה be
נָ֣א nˈā נָא yeah
דְבָרְךָ֗דבריך
*ḏᵊvārᵊḵˈā דָּבָר word
כִּ ki כְּ as
דְבַ֛ר ḏᵊvˈar דָּבָר word
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
מֵהֶ֖ם mēhˌem מִן from
וְ wᵊ וְ and
דִבַּ֥רְתָּ ḏibbˌartā דבר speak
טֹּֽוב׃ ṭṭˈôv טֹוב good
22:13. nuntius vero qui ierat ut vocaret Micheam locutus est ad eum dicens ecce sermones prophetarum ore uno bona regi praedicant sit ergo et sermo tuus similis eorum et loquere bona
And the messenger that went to call Micheas, spoke to him, saying: Behold the words of the prophets with one mouth declare good things to the king: let thy word, therefore, be like to theirs, and speak that which is good.
13. And the messenger that went to call Micaiah spake unto him, saying, Behold now, the words of the prophets good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak thou good.
22:13. Then truly, the messenger who had gone to summon Micaiah spoke to him, saying: “Behold, the words of the prophets, as if with one mouth, are predicting good to the king. Therefore, let your word be like theirs, and speak what is good.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Из просьбы посланца к пророку Михею говорить согласное с другими пророками (ст. 13), просьбы, вероятно, исходившей от Ахава, видно и то, как глубоко было у Ахава и его приближенных воззрение на пророчество, как на магию, и то, что прорицания 400: своих пророков Ахав ценил ниже пророчества одного Михея, видимо, чувствуя в нем действительного пророка. Как истинный пророк Бога Истинного, Михей обещает говорить лишь то, что откроет ему Иегова (ст. 14; ср. Иер. XXIII:28; XLII:4; 1: Пет IV:11).
Adam Clarke: Commentary on the Bible - 1831
22:13: The words of the prophets declare good - What notion could these men have of prophecy, when they supposed it was in the power of the prophet to model the prediction as he pleased, and have the result accordingly?
3 Kings (1 Kings) 22:15
Albert Barnes: Notes on the Bible - 1834
22:13: And the messenger spake unto him ... - There seems to have been a widespread notion among the irreligious and the half-religious of the ancient world, that their prophets were not the mere mouth-pieces of the god, but that they were persons who had power with the god, and could compel, or at least induce, Him to work their will (compare Num 24:10; Isa 30:10). They saw that the prophet's word was accomplished; they did not understand that if he falsified his message the accomplishment would no longer follow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: Behold now: Psa 10:11, Psa 11:1, Psa 14:1, Psa 50:21; Isa 30:10, Isa 30:11; Hos 7:3; Amo 7:13-17; Mic 2:6, Mic 2:7, Mic 2:11; Co1 2:14-16
Geneva 1599
And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets [declare] good unto the king with (m) one mouth: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good.
(m) This is the common argument of the wicked, who think that no one should speak against anything if the majority approves of it, be they ever so ungodly.
John Gill
And the messenger that was gone to call Micaiah spake unto him,.... By the way, as they came along together, as Josephus (p) observes:
behold, now, the words of the prophets declare good unto the king with one mouth; they are unanimous that he shall prosper in his undertaking against the Syrians:
let thy word, I pray thee, be like the word of one of them, and speak that which is good; which, as an ignorant man, he might advise to from good will to the prophet, that he might not be branded with singularity, and a spirit of contradiction, and that he might have the favour of the king, and be released from prison, pitying his miserable condition in which he found him.
(p) Antiqu. l. 8. c. 15. sect. 4.
22:1422:14: Եւ ասէ Միքա. Կենդանի՛ է Տէր, եթէ ո՛չ զոր ինչ ասասցէ ցիս Տէր, զա՛յն խօսեցայց։
14 Միքիան ասաց. «Կենդանի է Տէրը. ինչ որ Տէրն ինձ ասի, ա՛յն կը հաղորդեմ»:
14 Իսկ Միքիա ըսաւ. «Տէրը կենդանի է, որ Տէրը ինծի ինչ որ ըսէ՝ զայն պիտի խօսիմ»։
Եւ ասէ Միքիա. Կենդանի է Տէր, եթէ ոչ զոր ինչ ասասցէ ցիս Տէր, զայն խօսեցայց:

22:14: Եւ ասէ Միքա. Կենդանի՛ է Տէր, եթէ ո՛չ զոր ինչ ասասցէ ցիս Տէր, զա՛յն խօսեցայց։
14 Միքիան ասաց. «Կենդանի է Տէրը. ինչ որ Տէրն ինձ ասի, ա՛յն կը հաղորդեմ»:
14 Իսկ Միքիա ըսաւ. «Տէրը կենդանի է, որ Տէրը ինծի ինչ որ ըսէ՝ զայն պիտի խօսիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1422:14 И сказал Михей: жив Господь! я изреку то, что скажет мне Господь.
22:14 καὶ και and; even εἶπεν επω say; speak Μιχαιας μιχαιας live; alive κύριος κυριος lord; master ὅτι οτι since; that ἃ ος who; what ἂν αν perhaps; ever εἴπῃ επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ταῦτα ουτος this; he λαλήσω λαλεω talk; speak
22:14 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מִיכָ֑יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] חַי־ ḥay- חַי alive יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH כִּ֠י kˌî כִּי that אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יֹאמַ֧ר yōmˈar אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֖י ʔēlˌay אֶל to אֹתֹ֥ו ʔōṯˌô אֵת [object marker] אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
22:14. cui Micheas ait vivit Dominus quia quodcumque dixerit mihi Dominus hoc loquarBut Micheas said to him: As the Lord liveth, whatsoever the Lord shall say to me, that will I speak.
14. And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak.
22:14. But Micaiah said to him, “As the Lord lives, whatever the Lord will have said to me, this shall I speak.”
And Micaiah said, [As] the LORD liveth, what the LORD saith unto me, that will I speak:

22:14 И сказал Михей: жив Господь! я изреку то, что скажет мне Господь.
22:14
καὶ και and; even
εἶπεν επω say; speak
Μιχαιας μιχαιας live; alive
κύριος κυριος lord; master
ὅτι οτι since; that
ἃ ος who; what
ἂν αν perhaps; ever
εἴπῃ επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ταῦτα ουτος this; he
λαλήσω λαλεω talk; speak
22:14
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
מִיכָ֑יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet]
חַי־ ḥay- חַי alive
יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֠י kˌî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יֹאמַ֧ר yōmˈar אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֖י ʔēlˌay אֶל to
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
22:14. cui Micheas ait vivit Dominus quia quodcumque dixerit mihi Dominus hoc loquar
But Micheas said to him: As the Lord liveth, whatsoever the Lord shall say to me, that will I speak.
14. And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak.
22:14. But Micaiah said to him, “As the Lord lives, whatever the Lord will have said to me, this shall I speak.”
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Albert Barnes: Notes on the Bible - 1834
22:14: Micaiah, as a true prophet of Yahweh, of course rejected the counsel offered him, which he felt to be at once wicked and foolish. Compare also the resolution of Balaam, marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: what the Lord: Num 22:38, Num 24:13; Ch2 18:12, Ch2 18:13; Jer 23:28, Jer 26:2, Jer 26:3, Jer 42:4; Eze 2:4-8; Eze 3:17-19; Act 20:26, Act 20:27; Co2 2:17, Co2 4:2; Gal 1:10
John Gill
And Micaiah said, as the Lord liveth,.... He swore by the living God, for the confirmation of what he was about to say:
what the Lord saith unto me, that will I speak; truly and faithfully, keeping nothing back, nor adding anything, whether it be good or evil, pleasing or displeasing; it looks as if as yet he had no instruction from the Lord what to say, and yet the vision he later declares seems to have been had by him before, 3Kings 22:17.
John Wesley
Said - What answer God shall put in to my mouth. Bravely resolved! And as became one who had an eye to a greater king than either of these.
Robert Jamieson, A. R. Fausset and David Brown
what the Lord saith unto me, that will I speak--On the way the messenger who conducted [Micaiah] to the royal presence informed him of the tenor of the prophecies already given and recommended him to agree with the rest, no doubt from the kindly motive of seeing him released from imprisonment. But Micaiah, inflexibly faithful to his divine mission as a prophet, announced his purpose to proclaim honestly whatever God should bid him. On being asked by the king, "Shall I go against Ramoth-gilead, or shall I forbear?" the prophet gave precisely the same answer as the previous oracles that had been consulted; but it must have been given in a sarcastic tone and in ironical mockery of their way of speaking. Being solemnly urged to give a serious and truthful answer, Micaiah then declared the visionary scene the Spirit had revealed to him;--
22:1522:15: Եւ եկն առ արքայ։ Եւ ասէ ցնա արքայ. Մի՛քիա, ելի՞ց յՌամաթ Գաղաադու ՚ի պատերազմ, եթէ զտեղի կալայց։ Եւ ասէ. Ե՛լ՝ եւ յաջողեսցիս, եւ տացէ Տէր ՚ի ձեռս արքայի։
15 Նա եկաւ արքայի մօտ, եւ արքան հարցրեց նրան. «Միքիա՛, Գաղաադի Ռամաթ քաղաքի դէմ պատերազմելու գնա՞մ, թէ՞ տեղում մնամ»: Միքիան ասաց. «Գնա՛ եւ յաջողութիւն կը գտնես, եւ Տէրը դա արքայի ձեռքը կը յանձնի»:
15 Երբ անիկա թագաւորին եկաւ, թագաւորը անոր ըսաւ. «Ո՛վ Միքիա, Ռամովթ–Գաղաադ պատերազմելու երթա՞նք, թէ ետ կենանք»։ Անիկա անոր ըսաւ. «Ելի՛ր ու յաջողութիւն պիտի ունենաս ու Տէրը զանիկա թագաւորին ձեռքը պիտի տայ»։
Եւ եկն առ արքայ, եւ ասէ ցնա արքայ. Միքիա, ելի՞ց յՌամովթ Գաղաադ ի պատերազմ, եթէ զտեղի կալայց: Եւ ասէ. Ել եւ յաջողեսցիս, եւ տացէ Տէր ի ձեռս արքայի:

22:15: Եւ եկն առ արքայ։ Եւ ասէ ցնա արքայ. Մի՛քիա, ելի՞ց յՌամաթ Գաղաադու ՚ի պատերազմ, եթէ զտեղի կալայց։ Եւ ասէ. Ե՛լ՝ եւ յաջողեսցիս, եւ տացէ Տէր ՚ի ձեռս արքայի։
15 Նա եկաւ արքայի մօտ, եւ արքան հարցրեց նրան. «Միքիա՛, Գաղաադի Ռամաթ քաղաքի դէմ պատերազմելու գնա՞մ, թէ՞ տեղում մնամ»: Միքիան ասաց. «Գնա՛ եւ յաջողութիւն կը գտնես, եւ Տէրը դա արքայի ձեռքը կը յանձնի»:
15 Երբ անիկա թագաւորին եկաւ, թագաւորը անոր ըսաւ. «Ո՛վ Միքիա, Ռամովթ–Գաղաադ պատերազմելու երթա՞նք, թէ ետ կենանք»։ Անիկա անոր ըսաւ. «Ելի՛ր ու յաջողութիւն պիտի ունենաս ու Տէրը զանիկա թագաւորին ձեռքը պիտի տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1522:15 И пришел он к царю. Царь сказал ему: Михей! идти ли нам войною на Рамоф Галаадский, или нет? И сказал тот ему: иди, будет успех, Господь предаст {его} в руку царя.
22:15 καὶ και and; even ἦλθεν ερχομαι come; go πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king Μιχαια μιχαιας if; whether ἀναβῶ αναβαινω step up; ascend εἰς εις into; for Ρεμμαθ ρεμμαθ into; for πόλεμον πολεμος battle ἢ η or; than ἐπίσχω επεχω fix on; hold on καὶ και and; even εἶπεν επω say; speak ἀνάβαινε αναβαινω step up; ascend καὶ και and; even εὐοδώσει ευοδοω prosper καὶ και and; even δώσει διδωμι give; deposit κύριος κυριος lord; master εἰς εις into; for χεῖρα χειρ hand τοῦ ο the βασιλέως βασιλευς monarch; king
22:15 וַ wa וְ and יָּבֹוא֮ yyāvô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מֶּלֶךְ֒ mmeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king אֵלָ֗יו ʔēlˈāʸw אֶל to מִיכָ֨יְהוּ֙ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] הֲ hᵃ הֲ [interrogative] נֵלֵ֞ךְ nēlˈēḵ הלך walk אֶל־ ʔel- אֶל to רָמֹ֥ת rāmˌōṯ רָמֹת Ramoth גִּלְעָ֛ד gilʕˈāḏ גִּלְעָד Gilead לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war אִם־ ʔim- אִם if נֶחְדָּ֑ל neḥdˈāl חדל cease וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to עֲלֵ֣ה ʕᵃlˈē עלה ascend וְ wᵊ וְ and הַצְלַ֔ח haṣlˈaḥ צלח be strong וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:15. venit itaque ad regem et ait illi rex Michea ire debemus in Ramoth Galaad ad proeliandum an cessare cui ille respondit ascende et vade prospere et tradet Dominus in manu regisSo he came to the king, and the king said to him: Micheas, shall we go to Ramoth Galaad to battle, or shall we forbear? He answered him: Go up, and prosper, and the Lord shall deliver it into the king's hands.
15. And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramoth-gilead to battle, or shall we forbear? And he answered him, Go up, and prosper; and the LORD shall deliver it into the hand of the king.
22:15. And so he went to the king. And the king said to him, “Micaiah, should we go to Ramoth Gilead to do battle, or should we cease?” And he responded to him, “Ascend, and go forth to success, and the Lord will deliver it into the hands of the king.”
So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth- gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver [it] into the hand of the king:

22:15 И пришел он к царю. Царь сказал ему: Михей! идти ли нам войною на Рамоф Галаадский, или нет? И сказал тот ему: иди, будет успех, Господь предаст {его} в руку царя.
22:15
καὶ και and; even
ἦλθεν ερχομαι come; go
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ὁ ο the
βασιλεύς βασιλευς monarch; king
Μιχαια μιχαιας if; whether
ἀναβῶ αναβαινω step up; ascend
εἰς εις into; for
Ρεμμαθ ρεμμαθ into; for
πόλεμον πολεμος battle
ἢ η or; than
ἐπίσχω επεχω fix on; hold on
καὶ και and; even
εἶπεν επω say; speak
ἀνάβαινε αναβαινω step up; ascend
καὶ και and; even
εὐοδώσει ευοδοω prosper
καὶ και and; even
δώσει διδωμι give; deposit
κύριος κυριος lord; master
εἰς εις into; for
χεῖρα χειρ hand
τοῦ ο the
βασιλέως βασιλευς monarch; king
22:15
וַ wa וְ and
יָּבֹוא֮ yyāvô בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּלֶךְ֒ mmeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
אֵלָ֗יו ʔēlˈāʸw אֶל to
מִיכָ֨יְהוּ֙ mîḵˈāyᵊhû מִיכָיְהוּ [prophet]
הֲ hᵃ הֲ [interrogative]
נֵלֵ֞ךְ nēlˈēḵ הלך walk
אֶל־ ʔel- אֶל to
רָמֹ֥ת rāmˌōṯ רָמֹת Ramoth
גִּלְעָ֛ד gilʕˈāḏ גִּלְעָד Gilead
לַ la לְ to
† הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
אִם־ ʔim- אִם if
נֶחְדָּ֑ל neḥdˈāl חדל cease
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
עֲלֵ֣ה ʕᵃlˈē עלה ascend
וְ wᵊ וְ and
הַצְלַ֔ח haṣlˈaḥ צלח be strong
וְ wᵊ וְ and
נָתַ֥ן nāṯˌan נתן give
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:15. venit itaque ad regem et ait illi rex Michea ire debemus in Ramoth Galaad ad proeliandum an cessare cui ille respondit ascende et vade prospere et tradet Dominus in manu regis
So he came to the king, and the king said to him: Micheas, shall we go to Ramoth Galaad to battle, or shall we forbear? He answered him: Go up, and prosper, and the Lord shall deliver it into the king's hands.
15. And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramoth-gilead to battle, or shall we forbear? And he answered him, Go up, and prosper; and the LORD shall deliver it into the hand of the king.
22:15. And so he went to the king. And the king said to him, “Micaiah, should we go to Ramoth Gilead to do battle, or should we cease?” And he responded to him, “Ascend, and go forth to success, and the Lord will deliver it into the hands of the king.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Прежде чем высказать горькое слово пророчества, пророк Михей иронически повторяет совет пророков Ахава идти на войну, с ироническим же обещанием победы: это было как бы увещание к совести Ахава, упрек за лицемерный его вопрос (ср. блаж. Феодорит, вопр. 68). Цель своеобразного приема пророка была достигнута: Ахав требует от пророка высказать только одну истину по откровению Иеговы (ст. 16), хотя и не связывает себя обещанием следовать слову пророка.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Micaiah's Prediction. B. C. 897.

15 So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king. 16 And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD? 17 And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace. 18 And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil? 19 And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. 20 And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. 21 And there came forth a spirit, and stood before the LORD, and said, I will persuade him. 22 And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so. 23 Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee. 24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee? 25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself. 26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son; 27 And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace. 28 And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you.
Here Micaiah does well, but, as is common, suffers ill for so doing.
I. We are told how faithfully he delivered his message, as one that was more solicitous to please God than to humour either the great or the many. In three ways he delivers his message, and all displeasing to Ahab:--
1. He spoke as the rest of the prophets had spoken, but ironically: Go, and prosper, v. 15. Ahab put the same question to him that he had put to his own prophets (Shall we go, or shall we forbear?) seeming desirous to know God's mind, when, like Balaam, he was strongly bent to do his own, which Micaiah plainly took notice of when he bade him go, but with such an air and pronunciation as plainly showed he spoke it by way of derision; as if he had said, "I know you are determined to go, and I hear your own prophets are unanimous in assuring you of success; go then and take what follows. They say, The Lord shall deliver it into the hand of the king; but I do not tell thee that thus saith the Lord; no, he saith otherwise." Note, Those deserve to be bantered that love to be flattered; and it is just with God to give up those to their own counsels that give up themselves to their own lusts. Eccl. xi. 9. In answer to this Ahab adjured him to tell him the truth, and not to jest with him (v. 16), as if he sincerely desired to know both what God would have him to do and what he would do with him, yet intending to represent the prophet as a perverse ill-humoured man, that would not tell him the truth till he was thus put to his oath, or adjured to do it.
2. Being thus pressed, he plainly foretold that the king would be cut off in this expedition, and his army scattered, v. 17. He saw them in a vision, or in a dream, dispersed upon the mountains, as sheep that had no one to guide them. Smite the shepherd, and the sheep will be scattered, Zech. xiii. 7. This intimates, (1.) That Israel should be deprived of their king, who was their shepherd. God took notice of it, These have no master. (2.) That they would be obliged to retire re infecta--without accomplishing their object. He does not foresee any great slaughter in the army, but that they should make a dishonorable retreat. Let them return every man to his house in peace, put into disorder indeed for the present, but no great losers by the death of their king; he shall fall in war, but they shall go home in peace. Thus Micaiah, in his prophecy, testified what he had seen and heard (let them take it how they pleased), while the others prophesied merely out of their own hearts; see Jer. xxiii. 28. "The prophet that has a dream let him tell that, and so quote his authority; and he that has my word, let him speak my word faithfully, and not his own; for what is the chaff to the wheat?" Now Ahab finds himself aggrieved, turns to Jehoshaphat, and appeals to him whether Micaiah had not manifestly a spite against him, v. 18. Those that bear malice to others are generally willing to believe that others bear malice to them, though they have no cause for it, and therefore to put the worst constructions upon all they say. What evil did Micaiah prophesy to Ahab in telling him that, if he proceeded in this expedition, it would be fatal to him, while he might choose whether he would proceed in it or no? The greatest kindness we can do to one that is going a dangerous way is to tell him of his danger.
3. He informed the king how it was that all his prophets encouraged him to proceed, that God permitted Satan by them to deceive him into his ruin, and he by vision knew of it; it was represented to him, and he represented it to Ahab, that the God of heaven had determined he should fall at Ramoth-Gilead (v. 19, 20), that the favour he had wickedly shown to Ben-hadad might be punished by him and his Syrians, and that he being in some doubt whether he should go to Ramoth-Gilead or no, and resolving to be advised by his prophets, they should persuade him to it and prevail (v. 21, 22); and hence it was that they encouraged him with so much assurance (v. 23); it was a lie from the father of lies, but by divine permission. This matter is here represented after the manner of men. We are not to imagine that God is ever put upon new counsels, or is ever at a loss for means whereby to effect his purposes, nor that he needs to consult with angels, or any creature, about the methods he should take, nor that he is the author of sin or the cause of any man's either telling or believing a lie; but, besides what was intended by this with reference to Ahab himself, it is to teach us, (1.) That God is a great king above all kings, and has a throne above all the thrones of earthly princes. "You have your thrones," said Micaiah to these two kings, "and you think you may do what you will, and we must all say as you would have us; but I saw the Lord sitting upon his throne, and every man's judgment proceeding from him, and therefore I must say as he says; he is not a man, as you are." (2.) That he is continually attended and served by an innumerable company of angels, those heavenly hosts, who stand by him, ready to go where he sends them and to do what he bids them, messengers of mercy on his right hand, of wrath on his left hand. (3.) That he not only takes cognizance of, but presides over, all the affairs of this lower world, and overrules them according to the counsel of his own will. The rise and fall of princes, the issues of war, and all the great affairs of state, which are the subject of the consultations of wise and great men, are no more above God's direction than the meanest concerns of the poorest cottages are below his notice. (4.) That God has many ways of bringing about his own counsels, particularly concerning the fall of sinners when they are ripe for ruin; he can do it either in this manner or in that manner. (5.) That there are malicious and lying spirits which go about continually seeking to devour, and, in order to that, seeking to deceive, and especially to put lies into the mouths of prophets, by them to entice many to their destruction. (6.) It is not without the divine permission that the devil deceives men, and even thereby God serves his own purposes. With him are strength and wisdom, the deceived and the deceivers are his, Job xii. 16. When he pleases, for the punishment of those who receive not the truth in the love of it, he not only lets Satan loose to deceive them (Rev. xx. 7, 8), but gives men up to strong delusions to believe him, 2 Thess. ii. 11, 12. (7.) Those are manifestly marked for ruin that are thus given up. God has certainly spoken evil concerning those whom he had given up to be imposed upon by lying prophets. Thus Micaiah gave Ahab fair warning, not only of the danger of proceeding in this war, but of the danger of believing those that encouraged him to proceed. Thus we are warned to beware of false prophets, and to try the spirits; the lying spirit never deceives so fatally as in the mouth of prophets.
II. We are told how he was abused for delivering his message thus faithfully, thus plainly, in a way so very proper both to convince and to affect. 1. Zedekiah, a wicked prophet, impudently insulted him in the face of the court, smote him on the cheek, to reproach him, to silence him and stop his mouth, and to express his indignation at him (thus was our blessed Saviour abused, Matt. xxvi. 67, that Judge of Israel, Mic. v. 1); and as if he not only had the spirit of the Lord, but the monopoly of this Spirit, that he might not go without his leave, he asks, Which way went the Spirit of the Lord from me to speak to thee? v. 24. The false prophets were always the worst enemies the true prophets had, and not only stirred up the government against them, but were themselves abusive to them, as Zedekiah here. To strike within the verge of the court, especially in the king's presence, is looked upon by our law as a high misdemeanour; yet this wicked prophet gives this abuse to a prophet of the Lord, and is not reprimanded nor bound to his good behaviour for it. Ahab was pleased with it, and Jehoshaphat had not courage to appear for the injured prophet, pretending it was out of his jurisdiction; but Micaiah, though he returns not his blow (God's prophets are not strikers nor persecutors, dare not avenge themselves, render blow for blow, or be in any way accessory to the breach of the peace), yet, since he boasted so much of the Spirit, as those commonly do that know least of his operations, he leaves him to be convinced of his error by the event: Thou shalt know when thou hidest thyself in an inner chamber, v. 25. It is likely Zedekiah went with Ahab to the battle, and took his horns of iron with him to encourage the soldiers, to see with pleasure the accomplishment of his prophecy, and return in triumph with the king; but, the army being routed, he fled among the rest from the sword of the enemy, sheltered himself as Ben-hadad had done in a chamber within a chamber (ch. xx. 30), lest he should perish, as he knew he deserved to do, with those whom he had deluded, as Balaam did (Num. xxxi. 8), and lest the blind prophet should fall into the ditch with the blinded prince whom he had misled. Note, Those that will not have their mistakes rectified in time by the word of God will be undeceived, when it is too late, by the judgments of God. 2. Ahab, that wicked king, committed him to prison (v. 27), not only ordered him to be taken into custody, or remitted to the prison whence he came, but to be fed with bread and water, coarse bread and puddle-water, till he should return, not doubting but that he should return a conqueror, and then he would put him to death for a false prophet (v. 27)-- hard usage for one that would have prevented his ruin! But by this it appeared that God had determined to destroy him, as 2 Chron. xxv. 16. How confident is Ahab of success. He doubts not but he shall return in peace, forgetting what he himself had reminded Ben-hadad of, Let not him that girdeth on the harness boast; but there was little likelihood of his coming home in peace when he left one of God's prophets behind him in prison. Micaiah put it upon the issue, and called all the people to be witnesses that he did so: "If thou return in peace, the Lord has not spoken by me, v. 28. Let me incur the reproach and punishment of a false prophet, if the king come home alive." He ran no hazard by this appeal, for he knew whom he had believed; he that is terrible to the kings of the earth, and treads upon princes as mortar, will rather let thousands of them fall to the ground than one jot or tittle of his own word; he will not fail to confirm the word of his servants, Isa. xliv. 26.
Adam Clarke: Commentary on the Bible - 1831
22:15: Go, and prosper - This was a strong irony; as if he had said, All your prophets have predicted success; you wish me to speak as they speak: Go, and prosper; for the Lord will deliver it into the hand of the king. These were the precise words of the false prophets, (see Kg1 22:6, Kg1 22:12), and were spoken by Micaiah in such a tone and manner as at once showed to Ahab that he did not believe them; hence the king adjures him, Kg1 22:16, that he would speak to him nothing but truth; and on this the prophet immediately relates to him the prophetic vision which pointed out the disasters which ensued.
It is worthy of remark that this prophecy of the king's prophets is couched in the same ambiguous terms by which the false prophets in the heathen world endeavored to maintain their credit, while they deluded their votaries. The reader will observe that the word it is not in the original: The Lord will deliver It into the hand of the king; and the words are so artfully constructed that they may be interpreted for or against; so that, be the event whatever it might, the juggling prophet could save his credit by saying he meant what had happened. Thus then the prophecy might have been understood: The Lord will deliver (Ramoth-gilead) into the king's (Ahab's) hand; or, The Lord will deliver (Israel) into the king's hand; i.e., into the hand of the king of Syria. And Micaiah repeats these words of uncertainty in order to ridicule them and expose their fallacy.
The following oracles among the heathens were of this same dubious nature, in order that the priests' credit might be saved, let the event turn out as it might. Thus the Delphic oracle spoke to Croesus words which are capable of a double meaning, and which he understood to his own destruction: -
Croesus, Halym penetrans, magnam subvertet opum vim,
Which says, in effect: -
"If you march against Cyrus, he will either overthrow you, or you will overthrow him."
He trusted in the latter, the former took place. He was deluded, and yet the oracle maintained its credit. So in the following: -
Aio te, Aeacida, Romanos vincere posse
Ibis redibis nunquam in bello peribis.
Pyrrhus, king of Epirus, understood by this that he should conquer the Romans, against whom he was then making war; but the oracle could be thus translated: "The Romans shall overcome thee." He trusted in the former, made unsuccessful war, and was overcome; and yet the juggling priest saved his credit. The latter line is capable of two opposite meanings: -
"Thou shalt go, thou shalt return, thou shalt never perish in war."
Or,
"Thou shalt go, thou shalt never return, thou shalt perish in war."
When prophecies and oracles were not delivered in this dubious way, they were generally couched in such intricate and dark terms that the assistance of the oracle was necessary to explain the oracle, and then it was ignotum per ignotius, a dark saying paraphrased by one yet more obscure.
3 Kings (1 Kings) 22:17
Albert Barnes: Notes on the Bible - 1834
22:15: And he answered him ... - Micaiah speaks the exact words of the 400 in so mocking and ironical a tone, that the king cannot mistake his meaning, or regard his answer as serious. The king's rejoinder implies that this mocking manner was familiar to Micaiah, who had used it in some former dealings with the Israelite monarch. Hence, in part, the king's strong feeling of dislike (compare Kg1 22:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: shall we go: Kg1 22:6
Go and prosper: This was strong irony; they were the precise words of the false prophets; but were spoken by Micaiah in such a tone and manner as at once shewed Ahab that he did not believe, but ridiculed these words of uncertainty. The reply of the Delphian oracle to Crosesus was as ambiguous as that returned to Pyrrhus, Croesus Halym penetrans magnam pervertet opum vim, "If Croesus crosses the Halys, he will overthrow a great empire." This he understood of the empire of Cyrus; the event proved it to be his own. he was deluded, yet the oracle maintained its credit. Kg1 18:27; Jdg 10:14; Kg2 3:13; Ch2 18:14; Ecc 11:9; Mat 26:45
Geneva 1599
So he came to the king. And the king said unto him, Micaiah, shall we go against Ramothgilead to battle, or shall we forbear? And he answered him, (n) Go, and prosper: for the LORD shall deliver [it] into the hand of the king.
(n) He speaks this in derision, because the king attributed so much to the false prophets, meaning that by experience he should discern that they were liars.
John Gill
So he came to the king,.... Being introduced by the officer:
and the king said unto him, Micaiah, shall we go up against Ramothgilead to battle, or shall we forbear? the same question in the same words that was put to the other prophets, 3Kings 22:6, only there he uses the singular number, here the plural, including Jehoshaphat with him:
and he answered him, go, and prosper: for the Lord shall deliver it into the hand of the king; he answered not in the name of the Lord, saying, "thus saith the Lord", nor did he speak his own sense and in his own words, nor seriously, but by way of derision; he took up the words of the prophets, and bantered them; it is as if he should say, the prophets bid you go, and tell you that you shall "prosper", and that the city will be delivered into the king's hand; do as they direct you, and see what the issue will be, no doubt it will be good, since they are all agreed; but he delivered the above words with such gestures, and such a tone, and with a contemptuous smile in his countenance, which showed that he spoke not seriously, but sarcastically; and this the king plainly discovered, as appears by what follows.
John Wesley
Go - Using the very words of the false prophets, in way of derision. Micaiah's meaning is plainly this, because thou dost not seek to know the truth, but only to please thyself, go to the battle, as all thy prophets advise thee, and try the truth of their prediction by thy own experience.
22:1622:16: Եւ ասէ ցնա արքայ. Դարձեալ կրկին երդմնեցուցեալ զքեզ, զի խօսեսցիս ընդ իս ճշմարտութեամբ յանուն Տեառն։
16 Արքան ասաց նրան. «Քեզ կրկին եմ երդուեցնում, որ ինձ ճշմարտութիւնն ասես յանուն Տիրոջ»:
16 Թագաւորը ըսաւ. «Մինչեւ քանի՞ անգամ երդմնցնեմ քեզ, որպէս զի Տէրոջը անունով ճշմարիտը միայն ըսես»։
Եւ ասէ ցնա արքայ. [509]Դարձեալ կրկին երդմնեցուցեալ`` զքեզ, զի խօսեսցիս ընդ իս ճշմարտութեամբ յանուն Տեառն:

22:16: Եւ ասէ ցնա արքայ. Դարձեալ կրկին երդմնեցուցեալ զքեզ, զի խօսեսցիս ընդ իս ճշմարտութեամբ յանուն Տեառն։
16 Արքան ասաց նրան. «Քեզ կրկին եմ երդուեցնում, որ ինձ ճշմարտութիւնն ասես յանուն Տիրոջ»:
16 Թագաւորը ըսաւ. «Մինչեւ քանի՞ անգամ երդմնցնեմ քեզ, որպէս զի Տէրոջը անունով ճշմարիտը միայն ըսես»։
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22:1622:16 И сказал ему царь: еще и еще заклинаю тебя, чтобы ты не говорил мне ничего, кроме истины во имя Господа.
22:16 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king ποσάκις ποσακις how often? ἐγὼ εγω I ὁρκίζω ορκιζω put on / under oath; administer an oath σε σε.1 you ὅπως οπως that way; how λαλήσῃς λαλεω talk; speak πρός προς to; toward με με me ἀλήθειαν αληθεια truth ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master
22:16 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king עַד־ ʕaḏ- עַד unto כַּ ka כְּ as מֶּ֥ה mmˌeh מָה what פְעָמִ֖ים fᵊʕāmˌîm פַּעַם foot אֲנִ֣י ʔᵃnˈî אֲנִי i מַשְׁבִּעֶ֑ךָ mašbiʕˈeḵā שׁבע swear אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not תְדַבֵּ֥ר ṯᵊḏabbˌēr דבר speak אֵלַ֛י ʔēlˈay אֶל to רַק־ raq- רַק only אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:16. dixit autem rex ad eum iterum atque iterum adiuro te ut non loquaris mihi nisi quod verum est in nomine DominiBut the king said to him: I adjure thee again and again, that thou tell me nothing but that which is true, in the name of the Lord.
16. And the king said unto him, How many times shall I adjure thee that thou speak unto me nothing but the truth in the name of the LORD?
22:16. But the king said to him, “I require you under oath, again and again, that you not say to me anything except what is true, in the name of the Lord.”
And the king said unto him, How many times shall I adjure thee that thou tell me nothing but [that which is] true in the name of the LORD:

22:16 И сказал ему царь: еще и еще заклинаю тебя, чтобы ты не говорил мне ничего, кроме истины во имя Господа.
22:16
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ὁ ο the
βασιλεύς βασιλευς monarch; king
ποσάκις ποσακις how often?
ἐγὼ εγω I
ὁρκίζω ορκιζω put on / under oath; administer an oath
σε σε.1 you
ὅπως οπως that way; how
λαλήσῃς λαλεω talk; speak
πρός προς to; toward
με με me
ἀλήθειαν αληθεια truth
ἐν εν in
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
22:16
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
עַד־ ʕaḏ- עַד unto
כַּ ka כְּ as
מֶּ֥ה mmˌeh מָה what
פְעָמִ֖ים fᵊʕāmˌîm פַּעַם foot
אֲנִ֣י ʔᵃnˈî אֲנִי i
מַשְׁבִּעֶ֑ךָ mašbiʕˈeḵā שׁבע swear
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
תְדַבֵּ֥ר ṯᵊḏabbˌēr דבר speak
אֵלַ֛י ʔēlˈay אֶל to
רַק־ raq- רַק only
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:16. dixit autem rex ad eum iterum atque iterum adiuro te ut non loquaris mihi nisi quod verum est in nomine Domini
But the king said to him: I adjure thee again and again, that thou tell me nothing but that which is true, in the name of the Lord.
16. And the king said unto him, How many times shall I adjure thee that thou speak unto me nothing but the truth in the name of the LORD?
22:16. But the king said to him, “I require you under oath, again and again, that you not say to me anything except what is true, in the name of the Lord.”
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: shall I adjure: Jos 6:26; Sa1 14:24; Ch2 18:15; Mat 26:63; Mar 5:7; Act 19:13
that thou tell: Jer 42:3-6; Mat 22:16, Mat 22:17
John Gill
And the king said unto him, how many times shall I adjure thee,.... Not that he had as yet adjured him at all, or not till now; but he asks him how often he must be obliged to do it; and now he adjures him once for all, that he might not be forced to repeat it:
that thou tell me nothing but that which is true in the name of the Lord? for he observed he did not speak in the name of the Lord before, and what he said was not in a serious but ludicrous manner, and not to be regarded as truth.
22:1722:17: Եւ ասէ. Ո՛չ այդպէս է. Տեսի զամենայն Իսրայէլ ցրուեալ ընդ լերինս իբրեւ զհօտ՝ որոյ ո՛չ գուցէ հովիւ. եւ ասէ Տէր. Ո՛չ գոն դոցա տեարք, դարձցին իւրաքանչիւր ՚ի տո՛ւն իւր խաղաղութեամբ[3734]։ [3734] Ոմանք. Դարձցի իւրաքանչիւրոք ՚ի։
17 Միքիան ասաց. «Ո՛չ, այդ չէ ճշմարտութիւնը: Ես տեսել եմ, թէ ինչպէս բոլոր իսրայէլացիները ցրուած են լեռների վրայ իբրեւ ոչխարների հօտ, որ չունի հովիւ: Տէրն ասաց. «Դրանք տէրեր չունեն, թող ամէն մէկն իր տունը դառնայ խաղաղութեամբ»:
17 Ան ալ ըսաւ. «Իսրայէլը հովիւ չունեցող ոչխարներու պէս լեռներու վրայ ցրուած տեսայ» եւ Տէրը ըսաւ. «Ասոնք տէր չունին, ամէն մարդ խաղաղութեամբ թող իր տունը դառնայ»։
Եւ ասէ. [510]Ոչ այդպէս է.`` Տեսի զամենայն Իսրայէլ ցրուեալ ընդ լերինս իբրեւ զհօտ որոյ ոչ գուցէ հովիւ. եւ ասէ Տէր. Ոչ գոն դոցա տեարք, դարձցին իւրաքանչիւր ոք ի տուն իւր խաղաղութեամբ:

22:17: Եւ ասէ. Ո՛չ այդպէս է. Տեսի զամենայն Իսրայէլ ցրուեալ ընդ լերինս իբրեւ զհօտ՝ որոյ ո՛չ գուցէ հովիւ. եւ ասէ Տէր. Ո՛չ գոն դոցա տեարք, դարձցին իւրաքանչիւր ՚ի տո՛ւն իւր խաղաղութեամբ[3734]։
[3734] Ոմանք. Դարձցի իւրաքանչիւրոք ՚ի։
17 Միքիան ասաց. «Ո՛չ, այդ չէ ճշմարտութիւնը: Ես տեսել եմ, թէ ինչպէս բոլոր իսրայէլացիները ցրուած են լեռների վրայ իբրեւ ոչխարների հօտ, որ չունի հովիւ: Տէրն ասաց. «Դրանք տէրեր չունեն, թող ամէն մէկն իր տունը դառնայ խաղաղութեամբ»:
17 Ան ալ ըսաւ. «Իսրայէլը հովիւ չունեցող ոչխարներու պէս լեռներու վրայ ցրուած տեսայ» եւ Տէրը ըսաւ. «Ասոնք տէր չունին, ամէն մարդ խաղաղութեամբ թող իր տունը դառնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1722:17 И сказал он: я вижу всех Израильтян, рассеянных по горам, как овец, у которых нет пастыря. И сказал Господь: нет у них начальника, пусть возвращаются с миром каждый в свой дом.
22:17 καὶ και and; even εἶπεν επω say; speak Μιχαιας μιχαιας not οὕτως ουτως so; this way ἑώρακα οραω view; see πάντα πας all; every τὸν ο the Ισραηλ ισραηλ.1 Israel διεσπαρμένον διασπειρω sow abroad; scatter around ἐν εν in τοῖς ο the ὄρεσιν ορος mountain; mount ὡς ως.1 as; how ποίμνιον ποιμνιον flock ᾧ ος who; what οὐκ ου not ἔστιν ειμι be ποιμήν ποιμην shepherd καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master οὐ ου not κύριος κυριος lord; master τούτοις ουτος this; he ἀναστρεφέτω αναστρεφω overturn; turn up / back ἕκαστος εκαστος each εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him ἐν εν in εἰρήνῃ ειρηνη peace
22:17 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say רָאִ֤יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel נְפֹצִ֣ים nᵊfōṣˈîm פוץ disperse אֶל־ ʔel- אֶל to הֶ he הַ the הָרִ֔ים hārˈîm הַר mountain כַּ ka כְּ as † הַ the צֹּ֕אן ṣṣˈōn צֹאן cattle אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֵין־ ʔên- אַיִן [NEG] לָהֶ֖ם lāhˌem לְ to רֹעֶ֑ה rōʕˈeh רעה pasture וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not אֲדֹנִ֣ים ʔᵃḏōnˈîm אָדֹון lord לָ lā לְ to אֵ֔לֶּה ʔˈēlleh אֵלֶּה these יָשׁ֥וּבוּ yāšˌûvû שׁוב return אִישׁ־ ʔîš- אִישׁ man לְ lᵊ לְ to בֵיתֹ֖ו vêṯˌô בַּיִת house בְּ bᵊ בְּ in שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
22:17. et ille ait vidi cunctum Israhel dispersum in montibus quasi oves non habentes pastorem et ait Dominus non habent dominum isti revertatur unusquisque in domum suam in paceAnd he said: I saw all Israel scattered upon the hills, like sheep that have no shepherd; and the Lord said: These have no master: let every man of them return to his house in peace.
17. And he said, I saw all Israel scattered upon the mountains, as sheep that have no shepherd: and the LORD said, These have no master; let them return every man to his house in peace.
22:17. And he said: “I saw all of Israel scattered among the hills, like sheep that have no shepherd. And the Lord said: ‘These have no master. Let each of them return to his own house in peace.’ ”
And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace:

22:17 И сказал он: я вижу всех Израильтян, рассеянных по горам, как овец, у которых нет пастыря. И сказал Господь: нет у них начальника, пусть возвращаются с миром каждый в свой дом.
22:17
καὶ και and; even
εἶπεν επω say; speak
Μιχαιας μιχαιας not
οὕτως ουτως so; this way
ἑώρακα οραω view; see
πάντα πας all; every
τὸν ο the
Ισραηλ ισραηλ.1 Israel
διεσπαρμένον διασπειρω sow abroad; scatter around
ἐν εν in
τοῖς ο the
ὄρεσιν ορος mountain; mount
ὡς ως.1 as; how
ποίμνιον ποιμνιον flock
ᾧ ος who; what
οὐκ ου not
ἔστιν ειμι be
ποιμήν ποιμην shepherd
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
οὐ ου not
κύριος κυριος lord; master
τούτοις ουτος this; he
ἀναστρεφέτω αναστρεφω overturn; turn up / back
ἕκαστος εκαστος each
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
ἐν εν in
εἰρήνῃ ειρηνη peace
22:17
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
רָאִ֤יתִי rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
נְפֹצִ֣ים nᵊfōṣˈîm פוץ disperse
אֶל־ ʔel- אֶל to
הֶ he הַ the
הָרִ֔ים hārˈîm הַר mountain
כַּ ka כְּ as
† הַ the
צֹּ֕אן ṣṣˈōn צֹאן cattle
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֵין־ ʔên- אַיִן [NEG]
לָהֶ֖ם lāhˌem לְ to
רֹעֶ֑ה rōʕˈeh רעה pasture
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לֹֽא־ lˈō- לֹא not
אֲדֹנִ֣ים ʔᵃḏōnˈîm אָדֹון lord
לָ lā לְ to
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
יָשׁ֥וּבוּ yāšˌûvû שׁוב return
אִישׁ־ ʔîš- אִישׁ man
לְ lᵊ לְ to
בֵיתֹ֖ו vêṯˌô בַּיִת house
בְּ bᵊ בְּ in
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
22:17. et ille ait vidi cunctum Israhel dispersum in montibus quasi oves non habentes pastorem et ait Dominus non habent dominum isti revertatur unusquisque in domum suam in pace
And he said: I saw all Israel scattered upon the hills, like sheep that have no shepherd; and the Lord said: These have no master: let every man of them return to his house in peace.
17. And he said, I saw all Israel scattered upon the mountains, as sheep that have no shepherd: and the LORD said, These have no master; let them return every man to his house in peace.
22:17. And he said: “I saw all of Israel scattered among the hills, like sheep that have no shepherd. And the Lord said: ‘These have no master. Let each of them return to his own house in peace.’ ”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Пророк рисует открытую ему в видении картину: израильтяне рассеяны по горам (Галаадским), как овцы без пастыря (Чис. XXVII:17), так как Глава их и пастырь царь будет отнят у них: "сим показывает Ахаву, что злоба его причиняет поражение. Если бы Израиль имел благочестивого пастыря, то одержал бы решительную победу над неприятелями" (блаж. Феодорит, вопр. 68). Оставшись без главы, царя, войско мирно разойдется. Как смерть царя, так и возвращение войска впоследствии произошли в точном согласии со словом пророка (ср. ст. 17: и ст. 35-36).
Adam Clarke: Commentary on the Bible - 1831
22:17: These have no master - Here the prophet foretells the defeat of Israel, and the death of the king; they were as sheep that had not a shepherd, people that had no master, the political shepherd and master (Ahab) shall fall in battle.
3 Kings (1 Kings) 22:19
Albert Barnes: Notes on the Bible - 1834
22:17: Thus adjured, Micaiah wholly changes his tone. Ahab cannot possibly mistake the meaning of his vision, especially as the metaphor of "sheep and shepherd" for king and people was familiar to the Israelites from the prayer of Moses Num 27:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: I saw: Sa1 9:9; Jer 1:11-16; Eze 1:4; Act 10:11-17
as sheep: Kg1 22:34-36; Num 27:17; Ch2 18:16, Ch2 18:17; Jer 23:1, Jer 23:2, Jer 50:6, Jer 50:17; Eze 34:4-6; Zac 10:2, Zac 13:7; Mat 9:36
Geneva 1599
And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, (o) These have no master: let them return every man to his house in peace.
(o) It is better for them to return home than to be punished and scattered because they go to war without God's counsel and approval.
John Gill
And he said,.... The prophet, in a serious and solemn manner, being adjured by the king:
I saw all Israel scattered on the hills, as sheep that have not a shepherd; the armies of Israel routed, dispersed, and fleeing, some one way and some another, on the mountains of Gilead near Ramoth, weak and helpless, not knowing where to go for safety, having none to direct them; and this was either now instantly represented to his mind, or what had been before in a dream or vision:
and the Lord said, these have no master; these sheep have no shepherd this army hath no general,
Israel has lost its king: let them return every man to his house in peace, very few slain, Jarchi thinks Ahab only, see 3Kings 22:31 that part of the threatening, 3Kings 20:42 was now to he accomplished, "thy life shall go for his life", but the other part, "and thy people for his people", was to be deferred to another time.
John Wesley
I saw - In the spirit, or in a vision. The hills - Upon the mountains of Gilead, nigh Ramoth, where they lay encamped by Ahab's order. As sheep - As people who have lost their king. Return - Discharged from the war: which was fulfilled, 3Kings 22:26.
Robert Jamieson, A. R. Fausset and David Brown
I saw all Israel scattered upon the hills, as sheep that have not a shepherd--The purport of this was that the army of Israel would be defeated and dispersed; that Ahab would fall in the battle, and the people return without either being pursued or destroyed by the enemy.
22:1822:18: Եւ ասէ արքայն Իսրայէլի ցՅովսափատ արքայ Յուդայ. Ո՞չ ասացի քեզ թէ ո՛չ մարգարէանայ նա ինձ բարի, բայց թէ չար։
18 Իսրայէլի արքան ասաց Յուդայի արքայ Յոսափատին. «Ես քեզ չասացի՞, թէ նա ինձ համար բարի բան չի մարգարէանայ, այլ միայն՝ չար բան»:
18 Իսրայէլի թագաւորը Յովսափատին ըսաւ. «Քեզի չըսի՞ թէ անիկա ինծի համար աղէկ մարգարէութիւն չ’ըներ, հապա՝ գէշ»։
Եւ ասէ արքայն Իսրայելի ցՅովսափատ [511]արքայ Յուդայ``. Ո՞չ ասացի քեզ թէ` Ոչ մարգարէանայ նա ինձ բարի, բայց եթէ չար:

22:18: Եւ ասէ արքայն Իսրայէլի ցՅովսափատ արքայ Յուդայ. Ո՞չ ասացի քեզ թէ ո՛չ մարգարէանայ նա ինձ բարի, բայց թէ չար։
18 Իսրայէլի արքան ասաց Յուդայի արքայ Յոսափատին. «Ես քեզ չասացի՞, թէ նա ինձ համար բարի բան չի մարգարէանայ, այլ միայն՝ չար բան»:
18 Իսրայէլի թագաւորը Յովսափատին ըսաւ. «Քեզի չըսի՞ թէ անիկա ինծի համար աղէկ մարգարէութիւն չ’ըներ, հապա՝ գէշ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1822:18 И сказал царь Израильский Иосафату: не говорил ли я тебе, что он не пророчествует о мне доброго, а только худое?
22:18 καὶ και and; even εἶπεν επω say; speak βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha οὐκ ου not εἶπα επω say; speak πρὸς προς to; toward σέ σε.1 you οὐ ου not προφητεύει προφητευω prophesy οὗτός ουτος this; he μοι μοι me καλά καλος fine; fair διότι διοτι because; that ἀλλ᾿ αλλα but ἢ η or; than κακά κακος bad; ugly
22:18 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יְהֹושָׁפָ֑ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat הֲ hᵃ הֲ [interrogative] לֹוא֙ lô לֹא not אָמַ֣רְתִּי ʔāmˈartî אמר say אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to לֹֽוא־ lˈô- לֹא not יִתְנַבֵּ֥א yiṯnabbˌē נבא speak as prophet עָלַ֛י ʕālˈay עַל upon טֹ֖וב ṭˌôv טֹוב good כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if רָֽע׃ rˈāʕ רַע evil
22:18. dixit ergo rex Israhel ad Iosaphat numquid non dixi tibi quia non prophetat mihi bonum sed semper malum(Then the king of Israel said to Josaphat: Did I not tell thee, that he prophesieth no good to me, but always evil?)
18. And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good concerning me, but evil?
22:18. Therefore, the king of Israel said to Jehoshaphat: “Did I not tell you that he prophesies nothing good to me, but always evil?”
And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil:

22:18 И сказал царь Израильский Иосафату: не говорил ли я тебе, что он не пророчествует о мне доброго, а только худое?
22:18
καὶ και and; even
εἶπεν επω say; speak
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλέα βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
οὐκ ου not
εἶπα επω say; speak
πρὸς προς to; toward
σέ σε.1 you
οὐ ου not
προφητεύει προφητευω prophesy
οὗτός ουτος this; he
μοι μοι me
καλά καλος fine; fair
διότι διοτι because; that
ἀλλ᾿ αλλα but
ἢ η or; than
κακά κακος bad; ugly
22:18
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יְהֹושָׁפָ֑ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
הֲ hᵃ הֲ [interrogative]
לֹוא֙ lô לֹא not
אָמַ֣רְתִּי ʔāmˈartî אמר say
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
לֹֽוא־ lˈô- לֹא not
יִתְנַבֵּ֥א yiṯnabbˌē נבא speak as prophet
עָלַ֛י ʕālˈay עַל upon
טֹ֖וב ṭˌôv טֹוב good
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
רָֽע׃ rˈāʕ רַע evil
22:18. dixit ergo rex Israhel ad Iosaphat numquid non dixi tibi quia non prophetat mihi bonum sed semper malum
(Then the king of Israel said to Josaphat: Did I not tell thee, that he prophesieth no good to me, but always evil?)
18. And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good concerning me, but evil?
22:18. Therefore, the king of Israel said to Jehoshaphat: “Did I not tell you that he prophesies nothing good to me, but always evil?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Ахав спешит указанием на ответ пророка (ст. 17) оправдать перед Иосафатом ранее высказанный взгляд свой на Михея (ст. 8): свести причину неблагоприятного пророчества Михея на личную неприязнь к нему этого пророка, как ранее (XXI:20) он упрекал в личной ненависти к нему пророка Илию.
Albert Barnes: Notes on the Bible - 1834
22:18: See Kg1 22:8. Ahab implies that he believes Micaiah to have spoken out of pure malevolence, without any authority for his prediction from God. By implication he invites Jehoshaphat to disregard this pseudo-prophecy, and to put his trust in the unanimous declaration of the 400. Micaiah, therefore, proceeds to explain the contradiction between himself and the 400, by recounting another vision.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: Did I not tell: Kg1 22:8; Pro 10:24, Pro 27:22, Pro 29:1; Luk 11:45
John Gill
And the king of Israel said unto Jehoshaphat,.... Plainly perceiving that the prophet foretold that he should fall in battle:
did not I tell thee that he would prophesy no good concerning me, but evil? intimating that this proceeded from spite and malice, from ill will to him and hatred of him, and was not from the Lord, and therefore not to be regarded; he had told him three years ago his life should go for letting Benhadad go; but it had not proved true, and no more would this; and Jehoshaphat being an easy man, and too credulous, believed what Ahab said of the character of this prophet, or otherwise it is not to be accounted for that he should go with him to war after such a declaration made.
John Wesley
Evil - Nay, but what evil was it, to tell him, what would be the event, if he proceeded in his expedition, while it was in his own power, whether he would proceed, or no? The greatest kindness we can do to one that is walking in a dangerous way, is to tell him of his danger.
Robert Jamieson, A. R. Fausset and David Brown
Did I not tell thee that he would prophesy no good concerning me, but evil?--Since Ahab was disposed to trace this unwelcome truth to personal enmity, Micaiah proceeded fearlessly to tell the incensed monarch in full detail what had been revealed to him. The Hebrew prophets, borrowing their symbolic pictures from earthly scenes, described God in heaven as a king in His kingdom. And as earthly princes do nothing of importance without asking the advice of their counsellors, God is represented as consulting about the fate of Ahab. This prophetic language must not be interpreted literally, and the command must be viewed as only a permission to the lying spirit (Rom 11:34) [CALMET].
22:1922:19: Եւ ասէ Միքեա. Ո՛չ այդպէս. ո՛չ ե՛ս ինչ, այլ լո՛ւր զպատգամ Տեառն. ո՛չ ապաքէն տեսի զՏէր Աստուած Իսրայէլի նստեալ ՚ի վերայ աթոռոյ իւրոյ, եւ ամենայն զօրք երկնից կային շուրջ զնովաւ յաջմէ եւ յահեկէ[3735]։ [3735] Ոմանք. Ոչ է այդպէս։
19 Միքիան ասաց. «Այդպէս չէ, ոչ թէ իմ, այլ Տիրո՛ջ պատգամը լսիր: Ես, արդարեւ, տեսայ Իսրայէլի Տէր Աստծուն՝ նստած իր աթոռին, եւ երկնքի բոլոր զօրքերը աջից ու ձախից կանգնած էին նրա մօտ:
19 Միքիա ըսաւ. «Ուրեմն հիմա Տէրոջը խօսքը լսէ. Տէրը իր աթոռին վրայ նստած տեսայ ու երկնքի բոլոր զօրքերը անոր բոլորտիքը, աջ կողմն ու ձախ կողմը, կեցեր էին
Եւ ասէ Միքիա. [512]Ոչ այդպէս. ոչ ես ինչ, այլ`` լուր զպատգամ Տեառն. [513]ո՞չ ապաքէն տեսի զՏէր Աստուած Իսրայելի`` նստեալ ի վերայ աթոռոյ իւրոյ, եւ ամենայն զօրք երկնից կային շուրջ զնովաւ յաջմէ եւ յահեկէ:

22:19: Եւ ասէ Միքեա. Ո՛չ այդպէս. ո՛չ ե՛ս ինչ, այլ լո՛ւր զպատգամ Տեառն. ո՛չ ապաքէն տեսի զՏէր Աստուած Իսրայէլի նստեալ ՚ի վերայ աթոռոյ իւրոյ, եւ ամենայն զօրք երկնից կային շուրջ զնովաւ յաջմէ եւ յահեկէ[3735]։
[3735] Ոմանք. Ոչ է այդպէս։
19 Միքիան ասաց. «Այդպէս չէ, ոչ թէ իմ, այլ Տիրո՛ջ պատգամը լսիր: Ես, արդարեւ, տեսայ Իսրայէլի Տէր Աստծուն՝ նստած իր աթոռին, եւ երկնքի բոլոր զօրքերը աջից ու ձախից կանգնած էին նրա մօտ:
19 Միքիա ըսաւ. «Ուրեմն հիմա Տէրոջը խօսքը լսէ. Տէրը իր աթոռին վրայ նստած տեսայ ու երկնքի բոլոր զօրքերը անոր բոլորտիքը, աջ կողմն ու ձախ կողմը, կեցեր էին
zohrab-1805▾ eastern-1994▾ western am▾
22:1922:19 И сказал [Михей]: [не так; не я, а] выслушай слово Господне: я видел Господа, сидящего на престоле Своем, и все воинство небесное стояло при Нем, по правую и по левую руку Его;
22:19 καὶ και and; even εἶπεν επω say; speak Μιχαιας μιχαιας not οὕτως ουτως so; this way οὐκ ου not ἐγώ εγω I ἄκουε ακουω hear ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master οὐχ ου not οὕτως ουτως so; this way εἶδον οραω view; see τὸν ο the κύριον κυριος lord; master θεὸν θεος God Ισραηλ ισραηλ.1 Israel καθήμενον καθημαι sit; settle ἐπὶ επι in; on θρόνου θρονος throne αὐτοῦ αυτος he; him καὶ και and; even πᾶσα πας all; every ἡ ο the στρατιὰ στρατια army τοῦ ο the οὐρανοῦ ουρανος sky; heaven εἱστήκει ιστημι stand; establish περὶ περι about; around αὐτὸν αυτος he; him ἐκ εκ from; out of δεξιῶν δεξιος right αὐτοῦ αυτος he; him καὶ και and; even ἐξ εκ from; out of εὐωνύμων ευωνυμος well-named; southerly αὐτοῦ αυτος he; him
22:19 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לָכֵ֖ן lāḵˌēn לָכֵן therefore שְׁמַ֣ע šᵊmˈaʕ שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH רָאִ֤יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יֹשֵׁ֣ב yōšˈēv ישׁב sit עַל־ ʕal- עַל upon כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat וְ wᵊ וְ and כָל־ ḵol- כֹּל whole צְבָ֤א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens עֹמֵ֣ד ʕōmˈēḏ עמד stand עָלָ֔יו ʕālˈāʸw עַל upon מִ mi מִן from ימִינֹ֖ו ymînˌô יָמִין right-hand side וּ û וְ and מִ mi מִן from שְּׂמֹאלֹֽו׃ śśᵊmōlˈô שְׂמֹאל lefthand side
22:19. ille vero addens ait propterea audi sermonem Domini vidi Dominum sedentem super solium suum et omnem exercitum caeli adsistentem ei a dextris et a sinistrisAnd he added and said: Hear thou, therefore, the word of the Lord: I saw the Lord sitting on his throne, and all the army of heaven standing by him on the right hand and on the left:
19. And he said, Therefore hear thou the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.
22:19. Yet truly, continuing, he said: “Because of his, listen to the word of the Lord. I saw the Lord sitting upon his throne. And the entire army of heaven was standing beside him, to the right and to the left.
And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left:

22:19 И сказал [Михей]: [не так; не я, а] выслушай слово Господне: я видел Господа, сидящего на престоле Своем, и все воинство небесное стояло при Нем, по правую и по левую руку Его;
22:19
καὶ και and; even
εἶπεν επω say; speak
Μιχαιας μιχαιας not
οὕτως ουτως so; this way
οὐκ ου not
ἐγώ εγω I
ἄκουε ακουω hear
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
οὐχ ου not
οὕτως ουτως so; this way
εἶδον οραω view; see
τὸν ο the
κύριον κυριος lord; master
θεὸν θεος God
Ισραηλ ισραηλ.1 Israel
καθήμενον καθημαι sit; settle
ἐπὶ επι in; on
θρόνου θρονος throne
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶσα πας all; every
ἡ ο the
στρατιὰ στρατια army
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
εἱστήκει ιστημι stand; establish
περὶ περι about; around
αὐτὸν αυτος he; him
ἐκ εκ from; out of
δεξιῶν δεξιος right
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξ εκ from; out of
εὐωνύμων ευωνυμος well-named; southerly
αὐτοῦ αυτος he; him
22:19
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לָכֵ֖ן lāḵˌēn לָכֵן therefore
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
רָאִ֤יתִי rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
יֹשֵׁ֣ב yōšˈēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
צְבָ֤א ṣᵊvˈā צָבָא service
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
עֹמֵ֣ד ʕōmˈēḏ עמד stand
עָלָ֔יו ʕālˈāʸw עַל upon
מִ mi מִן from
ימִינֹ֖ו ymînˌô יָמִין right-hand side
וּ û וְ and
מִ mi מִן from
שְּׂמֹאלֹֽו׃ śśᵊmōlˈô שְׂמֹאל lefthand side
22:19. ille vero addens ait propterea audi sermonem Domini vidi Dominum sedentem super solium suum et omnem exercitum caeli adsistentem ei a dextris et a sinistris
And he added and said: Hear thou, therefore, the word of the Lord: I saw the Lord sitting on his throne, and all the army of heaven standing by him on the right hand and on the left:
19. And he said, Therefore hear thou the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.
22:19. Yet truly, continuing, he said: “Because of his, listen to the word of the Lord. I saw the Lord sitting upon his throne. And the entire army of heaven was standing beside him, to the right and to the left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
19-23: Опровергая это, существенно языческое воззрение Ахава на пророчество (LXX и славяне передают, евр. лахени "так", с отрицанием: ουχ ούτως, не тако, что гораздо более соответствует противоположению слов Ахава, ст. 18, и речи пророка 19: сл.) , пророк рассказывает продолжение своего видения (ср. ст. 17), в котором указано таинственное обоснование всех видимых фактов: обольщение Ахава ложным пророчеством его пророков, имеющее повлечь гибель Ахава в предстоящей битве, есть Божие попущение, образно представленное в виде совещания пред Иеговою воинств в среде ангелов или духов, по И. Флавию, Древн. VIII, 15, 4, "решающее значение в предприятии Ахавом похода имела роковая неизбежность предопределения (χρεών = ανάγκη или ειμαρμένη стоиков), в силу которой слова лжепророков показались Ахаву убедительнее слов истинного пророка". Но библейский текст не знает такого слепого рока, а говорит лишь о свободном действии вседействующего промысла живого Бога, хотя действии лишь попускающем развитие событий, а не производящем или, по крайней мере, содействующем. Все видение, ст. 19-23, по блаж. Феодориту (вопр. 68), "есть только олицетворение, которыми показывается попущение Божие, потому что истинный Бог и Учитель истины не повелевал прельщать Ахава". Действие Иеговы на Ахава в данном случае - допущение его стать под влияние духа лжи, говорившего устами его пророков (ст. 21-23), аналогично, напр., действию ожесточения Иеговою сердца фараонова (Исх. IV:1; VII:3), или допущение неразумного отношения Ровоама к требованиям народа (3: Цар. XII:15), т. е. здесь имела место не прямая причинность. Самая картина воинства небесного (евр. Цеба гашамаим. ст. 19), предстоящего престолу Иеговы воинств, как и аналогичные картины ангелов в книге Иова (I:6: сл. II:1: сл.) или серафимов в видении пророка Исаии (Ис. VI:1: сл.) , выражает ту библейскую идею, что планы и суды промысла Божия о мире и людях выполняют высшие духовные силы - ангелы, образующие целый мир - "воинство" в премирной сфере бытия Бога ("небесное"), ср. 2: Цар. XXIV:16; 4: Цар. XIX:35; Евр. I:14. Дух, отделившийся от воинства небесного и ставший, по попущению Божьему, духом лживым в устах пророков Ахава, олицетворяя собою ложное пророчество, является духом лжи (евр. руах шекер, ст. 22) и в таком качестве представляется стоящим под влиянием сатаны или диавола (только в видении пророка Михея выдвигается идея универсального действия Божия, тогда как в Иов I-II сатана или диавол очерчен более рельефно, хотя и попущение Божие тоже поставляется на вид. Произвольно талмуд видит в "духе" дух Навуфея, хотя обличительное напоминание о последнем Ахаву не было излишним) См. в книге А. Глаголева, Ветхозаветное библейское учение об ангелах", с. 610: и д.
Adam Clarke: Commentary on the Bible - 1831
22:19: I saw the Lord sitting on his throne - This is a mere parable, and only tells in figurative language, what was in the womb of providence, the events which were shortly to take place, the agents employed in them, and the permission on the part of God for these agents to act. Micaiah did not choose to say before this angry and impious king, "Thy prophets are all liars; and the devil, the father of lies, dwells in them;" but he represents the whole by this parable, and says the same truths in language as forcible, but less offensive.
3 Kings (1 Kings) 22:22
Albert Barnes: Notes on the Bible - 1834
22:19: David's Psalms had familiarised the Israelites with Yahweh sitting upon a throne in the heavens (Psa 9:7; Psa 11:4; Psa 45:6; Psa 103:19, etc.); but to be allowed to see in vision the ineffable glory of the Almighty thus seated, was a rare favor. It was granted to Isaiah, to Daniel (marginal references), to Ezekiel Eze 1:26, and in Christian times to Stephen Act 7:56, and John Rev 4:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: Hear thou: Isa 1:10, Isa 28:14; Jer 2:4, Jer 29:20, Jer 42:15; Eze 13:2; Amo 7:16
I saw the Lord: Micaiah evidently gives here an account of what appeared to him in a vision. many of the circumstances must be considered as parabolical; for truth, rather than facts, is Rev_ealed in such representations. Ch2 18:18-22; Isa 6:1-3; Eze 1:26-28; Dan 7:9, Dan 7:10; Act 7:55, Act 7:56; Rev 4:2, Rev 4:3
all the host: Job 1:6, Job 2:1; Psa 103:20, Psa 103:21; Isa 6:2, Isa 6:3; Zac 1:10; Mat 18:10, Mat 25:31; Heb 1:7, Heb 1:14, Heb 12:22; Rev 5:11
Geneva 1599
And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the (p) host of heaven standing by him on his right hand and on his left.
(p) Meaning, his angels.
John Gill
And he saith, hear thou therefore the word of the Lord,.... Since he had represented what he had said as proceeding from hatred to him, he would make it clear and plain that what he had said was the word of the Lord, and according to his mind; and that what the other prophets had said was owing to a lying spirit in them, which the Lord suffered for his ruin; all which are represented as in a vision, in which things are brought down to the capacities of men, and not as really transacted:
I saw the Lord sitting on his throne; so it was represented to his mind, as if he had seen with his bodily eyes the divine Being in a glorious form, as a king sitting on his throne, to do justice and judgment; as Ahab and Jehoshaphat were now sitting on their thrones, only as a far greater King, even the King of kings, and in a more splendid manner:
and all the host of heaven standing by him on his right hand and on his left the ministering angels ready to do his will.
John Wesley
He said - I will give thee a distinct and true account of the whole matter, in God's name and presence. I saw - By the eyes of my mind: for he could not see the Lord with bodily eyes. The Host - The angels, both good and bad, the one possibly on his right, the other on his left hand. Nor is it strange that the devils are called the host of heaven; if you consider, first, that their original seat was in heaven. Secondly, that the name of heaven is often given to all that part of the world which is above the earth, and among the rest, to the air, and where the devil's residence and dominion lies, Eph 2:2, and that both Michael and his angels, and the Dragon and his angels, are said to be, and to wage war in heaven, Rev_ 12:7, either the air, or the church.
22:2022:20: Եւ ասէ Տէր. Ո՞ պատրեսցէ զԱքաաբ արքայ Իսրայէլի, եւ ելցէ անկցի յՌամաթ Գաղաադու. եւ ասէ ցՏէր ոմն ա՛յսպէս, եւ ոմն ա՛յնպէս[3736]։ [3736] Ոմանք. Եւ ելցէ եւ անկցի յՌա՛՛։ Յայլս պակասի. Եւ ասէ ցՏէր ոմն այս՛՛։
20 Տէրն ասաց. “Ո՞վ կը խաբի Իսրայէլի արքայ Աքաաբին, որ ելնի յարձակուի Գաղաադի Ռամաթ քաղաքի վրայ եւ սպանուի”: Մէկն այսպէս ու միւսն այնպէս էր ասում:
20 Եւ Տէրը ըսաւ. ‘Աքաաբը ո՞վ կրնայ խաբել, որ Ռամովթ–Գաղաադ ելլէ ու կորսուի’ ու մէկը այսպէս ու միւսը այնպէս ըսաւ։
եւ ասէ Տէր. Ո՞ պատրեսցէ զԱքաաբ [514]արքայ Իսրայելի``, եւ ելցէ անկցի յՌամովթ Գաղաադ. եւ ասէ ոմն այսպէս, եւ ոմն այնպէս:

22:20: Եւ ասէ Տէր. Ո՞ պատրեսցէ զԱքաաբ արքայ Իսրայէլի, եւ ելցէ անկցի յՌամաթ Գաղաադու. եւ ասէ ցՏէր ոմն ա՛յսպէս, եւ ոմն ա՛յնպէս[3736]։
[3736] Ոմանք. Եւ ելցէ եւ անկցի յՌա՛՛։ Յայլս պակասի. Եւ ասէ ցՏէր ոմն այս՛՛։
20 Տէրն ասաց. “Ո՞վ կը խաբի Իսրայէլի արքայ Աքաաբին, որ ելնի յարձակուի Գաղաադի Ռամաթ քաղաքի վրայ եւ սպանուի”: Մէկն այսպէս ու միւսն այնպէս էր ասում:
20 Եւ Տէրը ըսաւ. ‘Աքաաբը ո՞վ կրնայ խաբել, որ Ռամովթ–Գաղաադ ելլէ ու կորսուի’ ու մէկը այսպէս ու միւսը այնպէս ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2022:20 и сказал Господь: кто склонил бы Ахава, чтобы он пошел и пал в Рамофе Галаадском? И один говорил так, другой говорил иначе;
22:20 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master τίς τις.1 who?; what? ἀπατήσει απαταω delude; deceive τὸν ο the Αχααβ αχααβ monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀναβήσεται αναβαινω step up; ascend καὶ και and; even πεσεῖται πιπτω fall ἐν εν in Ρεμμαθ ρεμμαθ and; even εἶπεν επω say; speak οὗτος ουτος this; he οὕτως ουτως so; this way καὶ και and; even οὗτος ουτος this; he οὕτως ουτως so; this way
22:20 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מִ֤י mˈî מִי who יְפַתֶּה֙ yᵊfattˌeh פתה seduce אֶת־ ʔeṯ- אֵת [object marker] אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab וְ wᵊ וְ and יַ֕עַל yˈaʕal עלה ascend וְ wᵊ וְ and יִפֹּ֖ל yippˌōl נפל fall בְּ bᵊ בְּ in רָמֹ֣ת rāmˈōṯ רָמֹת Ramoth גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say זֶה֙ zˌeh זֶה this בְּ bᵊ בְּ in כֹ֔ה ḵˈō כֹּה thus וְ wᵊ וְ and זֶ֥ה zˌeh זֶה this אֹמֵ֖ר ʔōmˌēr אמר say בְּ bᵊ בְּ in כֹֽה׃ ḵˈō כֹּה thus
22:20. et ait Dominus quis decipiet Ahab regem Israhel ut ascendat et cadat in Ramoth Galaad et dixit unus verba huiuscemodi et alius aliterAnd the Lord said: Who shall deceive Achab, king of Israel, that he may go up, and fall at Ramoth Galaad? And one spoke words of this manner, and another otherwise.
20. And the LORD said, Who shall entice Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner; and another said on that manner.
22:20. And the Lord said, ‘Who will mislead Ahab, the king of Israel, so that he may ascend and fall at Ramoth Gilead?’ And one spoke words in this manner, and another spoke otherwise.
And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramoth- gilead? And one said on this manner, and another said on that manner:

22:20 и сказал Господь: кто склонил бы Ахава, чтобы он пошел и пал в Рамофе Галаадском? И один говорил так, другой говорил иначе;
22:20
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
τίς τις.1 who?; what?
ἀπατήσει απαταω delude; deceive
τὸν ο the
Αχααβ αχααβ monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀναβήσεται αναβαινω step up; ascend
καὶ και and; even
πεσεῖται πιπτω fall
ἐν εν in
Ρεμμαθ ρεμμαθ and; even
εἶπεν επω say; speak
οὗτος ουτος this; he
οὕτως ουτως so; this way
καὶ και and; even
οὗτος ουτος this; he
οὕτως ουτως so; this way
22:20
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מִ֤י mˈî מִי who
יְפַתֶּה֙ yᵊfattˌeh פתה seduce
אֶת־ ʔeṯ- אֵת [object marker]
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
וְ wᵊ וְ and
יַ֕עַל yˈaʕal עלה ascend
וְ wᵊ וְ and
יִפֹּ֖ל yippˌōl נפל fall
בְּ bᵊ בְּ in
רָמֹ֣ת rāmˈōṯ רָמֹת Ramoth
גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
זֶה֙ zˌeh זֶה this
בְּ bᵊ בְּ in
כֹ֔ה ḵˈō כֹּה thus
וְ wᵊ וְ and
זֶ֥ה zˌeh זֶה this
אֹמֵ֖ר ʔōmˌēr אמר say
בְּ bᵊ בְּ in
כֹֽה׃ ḵˈō כֹּה thus
22:20. et ait Dominus quis decipiet Ahab regem Israhel ut ascendat et cadat in Ramoth Galaad et dixit unus verba huiuscemodi et alius aliter
And the Lord said: Who shall deceive Achab, king of Israel, that he may go up, and fall at Ramoth Galaad? And one spoke words of this manner, and another otherwise.
20. And the LORD said, Who shall entice Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner; and another said on that manner.
22:20. And the Lord said, ‘Who will mislead Ahab, the king of Israel, so that he may ascend and fall at Ramoth Gilead?’ And one spoke words in this manner, and another spoke otherwise.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: persuade: or, deceive, Job 12:16; Jer 4:10; Eze 14:9
John Gill
And the Lord said, who shall persuade Ahab, that he may go up and fall at Ramothgilead?.... Not that it can be supposed that the Lord entered into a consultation with the angels upon this subject; only that it was the decree of God that he should go thither, and fall by the hand of the man whom he had let go, as a just punishment of him:
and one said on this manner, and another said on that manner; not that there was such an altercation among them; it only signifies, that there are various ways and means, by which the purposes and decrees of God may be and are brought about.
John Wesley
Who shall - This is not to be grossly understood, as if God were at a loss to find out an expedient to accomplish his own will; but only to bring down divine things to our shallow capacities, and to express the various means which God hath to execute his own designs.
22:2122:21: Եւ ել ոգի, եւ եկաց առաջի Տեառն՝ եւ ասէ. Ե՛ս պատրեցից զնա։ Եւ ասէ Տէր. Ի՞ւ[3737]։ [3737] Ոմանք. Եւ ասէ ցնա Տէր. Ի՛ւ։
21 Եւ ահա մարգարէի մի ոգի ելաւ ու կանգնելով Տիրոջ առջեւ՝ ասաց. “Ես կը խաբեմ նրան”: Տէրը նրան ասաց. “Ի՞նչ միջոցով”:
21 Ու ոգի մը ելաւ ու Տէրոջը առջեւ կայնեցաւ ու ըսաւ. ‘Զանիկա ես կը խաբեմ’։
Եւ ել ոգի եւ եկաց առաջի Տեառն եւ ասէ. Ես պատրեցից զնա:

22:21: Եւ ել ոգի, եւ եկաց առաջի Տեառն՝ եւ ասէ. Ե՛ս պատրեցից զնա։ Եւ ասէ Տէր. Ի՞ւ[3737]։
[3737] Ոմանք. Եւ ասէ ցնա Տէր. Ի՛ւ։
21 Եւ ահա մարգարէի մի ոգի ելաւ ու կանգնելով Տիրոջ առջեւ՝ ասաց. “Ես կը խաբեմ նրան”: Տէրը նրան ասաց. “Ի՞նչ միջոցով”:
21 Ու ոգի մը ելաւ ու Տէրոջը առջեւ կայնեցաւ ու ըսաւ. ‘Զանիկա ես կը խաբեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
22:2122:21 и выступил один дух, стал пред лицем Господа и сказал: я склоню его. И сказал ему Господь: чем?
22:21 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out πνεῦμα πνευμα spirit; wind καὶ και and; even ἔστη ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak ἐγὼ εγω I ἀπατήσω απαταω delude; deceive αὐτόν αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him κύριος κυριος lord; master ἐν εν in τίνι τις.1 who?; what?
22:21 וַ wa וְ and יֵּצֵ֣א yyēṣˈē יצא go out הָ hā הַ the ר֗וּחַ rˈûₐḥ רוּחַ wind וַֽ wˈa וְ and יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֲנִ֣י ʔᵃnˈî אֲנִי i אֲפַתֶּ֑נּוּ ʔᵃfattˈennû פתה seduce וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֵלָ֖יו ʔēlˌāʸw אֶל to בַּ ba בְּ in מָּֽה׃ mmˈā מָה what
22:21. egressus est autem spiritus et stetit coram Domino et ait ego decipiam illum cui locutus est Dominus in quoAnd there came forth a spirit, and stood before the Lord, and said: I will deceive him. And the Lord said to him: By what means?
21. And there came forth a spirit, and stood before the LORD, and said, I will entice him.
22:21. But then a spirit went out and stood before the Lord. And he said, ‘I will mislead him.’ And the Lord said to him, ‘By what means?’
And there came forth a spirit, and stood before the LORD, and said, I will persuade him:

22:21 и выступил один дух, стал пред лицем Господа и сказал: я склоню его. И сказал ему Господь: чем?
22:21
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
πνεῦμα πνευμα spirit; wind
καὶ και and; even
ἔστη ιστημι stand; establish
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
ἐγὼ εγω I
ἀπατήσω απαταω delude; deceive
αὐτόν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
κύριος κυριος lord; master
ἐν εν in
τίνι τις.1 who?; what?
22:21
וַ wa וְ and
יֵּצֵ֣א yyēṣˈē יצא go out
הָ hā הַ the
ר֗וּחַ rˈûₐḥ רוּחַ wind
וַֽ wˈa וְ and
יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֲפַתֶּ֑נּוּ ʔᵃfattˈennû פתה seduce
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֵלָ֖יו ʔēlˌāʸw אֶל to
בַּ ba בְּ in
מָּֽה׃ mmˈā מָה what
22:21. egressus est autem spiritus et stetit coram Domino et ait ego decipiam illum cui locutus est Dominus in quo
And there came forth a spirit, and stood before the Lord, and said: I will deceive him. And the Lord said to him: By what means?
21. And there came forth a spirit, and stood before the LORD, and said, I will entice him.
22:21. But then a spirit went out and stood before the Lord. And he said, ‘I will mislead him.’ And the Lord said to him, ‘By what means?’
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Albert Barnes: Notes on the Bible - 1834
22:21: A spirit - "The spirit " - which some explain as "the evil spirit" - i. e. Satan; others as simply "the spirit" who should "persuade."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: Kg1 22:23; Job 1:6, Job 1:7, Job 2:1
Geneva 1599
And there came forth a spirit, and (q) stood before the LORD, and said, I will persuade him.
(q) Here we see that though the devil is always ready to bring us to destruction, yet he has no more power than God gives him.
John Gill
And there came forth a spirit,.... Not from the heavenly host on the right hand or the left, for they are pure and holy spirits, and impeccable, and cannot lie or deceive; but the evil spirit, Satan, the father of lies, the old deceiver, who came forth from his own place and his own company:
and stood before the Lord presented himself before him, as Satan did, Job 1:6,
and said, l will persuade him; or prevail upon him; evil spirits love to be employed in doing harm to men, they go about seeking whom they may devour. This could not be the spirit of Naboth, as the Jews say (q), seeking revenge on Ahab; that was in a state of happiness, could not move from thence, and be capable of sinning.
(q) T. Bab. Sanhedrin, fol. 89. 1. & 102. 2. Targum in 2 Chron. xviii. 20.
John Wesley
A spirit - An evil spirit came, and presented himself before the throne.
22:2222:22: Եւ ասէ. Ելի՛ց եւ եղէց ոգի սուտ ՚ի բերան ամենայն մարգարէից նորա։ Եւ ասէ. Պատրեսցես եւ կարասցես, ե՛լ եւ արա՛ այդպէս։
22 Նա պատասխանեց. “Կ’ելնեմ ու սուտ ոգի կը դառնամ նրա բոլոր մարգարէների բերանում”: Տէրն ասաց. “Դու իրօք կը խաբես, դու այդ կարող ես, գնա՛ եւ այդպէ՛ս արա”:
22 Ու Տէրը անոր ըսաւ. ‘Ի՞նչ միջոցով’։ Անիկա ըսաւ. ‘Ելլեմ ու անոր բոլոր մարգարէներուն բերանը սուտ ոգի ըլլամ’։ Տէրը անոր ըսաւ. ‘Դուն պիտի խաբես ու պիտի յաջողիս, ելի՛ր ու այնպէս ըրէ՛’։
Եւ ասէ ցնա Տէր. Ի՞ւ: Եւ ասէ. Ելից եւ եղէց ոգի սուտ ի բերան ամենայն մարգարէից նորա: Եւ ասէ. Պատրեսցես եւ կարասցես. ել եւ արա այդպէս:

22:22: Եւ ասէ. Ելի՛ց եւ եղէց ոգի սուտ ՚ի բերան ամենայն մարգարէից նորա։ Եւ ասէ. Պատրեսցես եւ կարասցես, ե՛լ եւ արա՛ այդպէս։
22 Նա պատասխանեց. “Կ’ելնեմ ու սուտ ոգի կը դառնամ նրա բոլոր մարգարէների բերանում”: Տէրն ասաց. “Դու իրօք կը խաբես, դու այդ կարող ես, գնա՛ եւ այդպէ՛ս արա”:
22 Ու Տէրը անոր ըսաւ. ‘Ի՞նչ միջոցով’։ Անիկա ըսաւ. ‘Ելլեմ ու անոր բոլոր մարգարէներուն բերանը սուտ ոգի ըլլամ’։ Տէրը անոր ըսաւ. ‘Դուն պիտի խաբես ու պիտի յաջողիս, ելի՛ր ու այնպէս ըրէ՛’։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222:22 Он сказал: я выйду и сделаюсь духом лживым в устах всех пророков его. {Господь} сказал: ты склонишь его и выполнишь это; пойди и сделай так.
22:22 καὶ και and; even εἶπεν επω say; speak ἐξελεύσομαι εξερχομαι come out; go out καὶ και and; even ἔσομαι ειμι be πνεῦμα πνευμα spirit; wind ψευδὲς ψευδης false ἐν εν in στόματι στομα mouth; edge πάντων πας all; every τῶν ο the προφητῶν προφητης prophet αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἀπατήσεις απαταω delude; deceive καί και and; even γε γε in fact δυνήσει δυναμαι able; can ἔξελθε εξερχομαι come out; go out καὶ και and; even ποίησον ποιεω do; make οὕτως ουτως so; this way
22:22 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֵצֵא֙ ʔēṣˌē יצא go out וְ wᵊ וְ and הָיִ֨יתִי֙ hāyˈîṯî היה be ר֣וּחַ rˈûₐḥ רוּחַ wind שֶׁ֔קֶר šˈeqer שֶׁקֶר lie בְּ bᵊ בְּ in פִ֖י fˌî פֶּה mouth כָּל־ kol- כֹּל whole נְבִיאָ֑יו nᵊvîʔˈāʸw נָבִיא prophet וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say תְּפַתֶּה֙ tᵊfattˌeh פתה seduce וְ wᵊ וְ and גַם־ ḡam- גַּם even תּוּכָ֔ל tûḵˈāl יכל be able צֵ֖א ṣˌē יצא go out וַ wa וְ and עֲשֵׂה־ ʕᵃśē- עשׂה make כֵֽן׃ ḵˈēn כֵּן thus
22:22. et ille ait egrediar et ero spiritus mendax in ore omnium prophetarum eius et dixit Dominus decipies et praevalebis egredere et fac itaAnd he said: I will go forth, and be a lying spirit, in the mouth of all his prophets. And the Lord said: Thou shalt deceive him, and shalt prevail: go forth, and do so.
22. And the LORD said unto him, Wherewith? And he said, I will go forth, and will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt entice him, and shalt prevail also: go forth, and do so.
22:22. And he said, ‘I will go forth, and I will be a lying spirit in the mouth of all his prophets.’ And the Lord said: ‘You will deceive him, and you will prevail. Go forth, and do so.’
And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade [him], and prevail also: go forth, and do so:

22:22 Он сказал: я выйду и сделаюсь духом лживым в устах всех пророков его. {Господь} сказал: ты склонишь его и выполнишь это; пойди и сделай так.
22:22
καὶ και and; even
εἶπεν επω say; speak
ἐξελεύσομαι εξερχομαι come out; go out
καὶ και and; even
ἔσομαι ειμι be
πνεῦμα πνευμα spirit; wind
ψευδὲς ψευδης false
ἐν εν in
στόματι στομα mouth; edge
πάντων πας all; every
τῶν ο the
προφητῶν προφητης prophet
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἀπατήσεις απαταω delude; deceive
καί και and; even
γε γε in fact
δυνήσει δυναμαι able; can
ἔξελθε εξερχομαι come out; go out
καὶ και and; even
ποίησον ποιεω do; make
οὕτως ουτως so; this way
22:22
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אֵצֵא֙ ʔēṣˌē יצא go out
וְ wᵊ וְ and
הָיִ֨יתִי֙ hāyˈîṯî היה be
ר֣וּחַ rˈûₐḥ רוּחַ wind
שֶׁ֔קֶר šˈeqer שֶׁקֶר lie
בְּ bᵊ בְּ in
פִ֖י fˌî פֶּה mouth
כָּל־ kol- כֹּל whole
נְבִיאָ֑יו nᵊvîʔˈāʸw נָבִיא prophet
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
תְּפַתֶּה֙ tᵊfattˌeh פתה seduce
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
תּוּכָ֔ל tûḵˈāl יכל be able
צֵ֖א ṣˌē יצא go out
וַ wa וְ and
עֲשֵׂה־ ʕᵃśē- עשׂה make
כֵֽן׃ ḵˈēn כֵּן thus
22:22. et ille ait egrediar et ero spiritus mendax in ore omnium prophetarum eius et dixit Dominus decipies et praevalebis egredere et fac ita
And he said: I will go forth, and be a lying spirit, in the mouth of all his prophets. And the Lord said: Thou shalt deceive him, and shalt prevail: go forth, and do so.
22. And the LORD said unto him, Wherewith? And he said, I will go forth, and will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt entice him, and shalt prevail also: go forth, and do so.
22:22. And he said, ‘I will go forth, and I will be a lying spirit in the mouth of all his prophets.’ And the Lord said: ‘You will deceive him, and you will prevail. Go forth, and do so.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:22: Go forth, and do so - This is no more than, "God has permitted the spirit of lying to influence the whole of thy prophets; and he now, by my mouth, apprises thee of this, that thou mayest not go and fall at Ramoth-gilead." Never was a man more circumstantially and fairly warned; he had counsels from the God of truth, and counsels from the spirit of falsity; he obstinately forsook the former and followed the latter. He was shown by this parable how every thing was going on, and that all was under the control and direction of God, and that still it was possible for him to make that God his friend whom by his continual transgressions he had made his enemy; but he would not: his blood was therefore upon his own head.
3 Kings (1 Kings) 22:23
Albert Barnes: Notes on the Bible - 1834
22:22: The difficulties which attach to this passage are considerable. On the one hand, it is hard to suppose one of the holy Angels a "lying spirit;" on the other, hard to find Satan, or an evil spirit, included among "the host of heaven" Kg1 22:19 and acting as the minister of God. Still, Job 1:6; Job 2:1, lend countenance to the latter point, and Th2 2:11 to the former. But it may be doubted whether we ought to take literally, and seek to interpret exactly, each statement of the present narrative. Visions of the invisible world can only be a sort of parables; Rev_elations, not of the truth as it actually is, but of so much of the truth as can be shown through such a medium. The details of a vision, therefore, cannot safely be pressed, anymore than the details of a parable. Portions of each must be accommodations to human modes of thought, and may very inadequately express the realities which they are employed to shadow forth to us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: a lying spirit: Job 1:8-11, Job 2:4-6; Joh 8:44; Act 5:3, Act 5:4; Th2 2:9, Th2 2:10; Ti1 4:1; Jo1 4:6; Rev 12:9, Rev 12:10, Rev 13:14, Rev 16:13, Rev 16:14, Rev 20:3, Rev 20:7, Rev 20:10
Thou shalt: Kg1 22:20; Jdg 9:23; Job 12:16; Psa 109:17; Th2 2:10-12; Rev 17:17
Geneva 1599
And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a (r) lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade [him], and prevail also: go forth, and do so.
(r) I will cause all his prophets to tell lies.
John Gill
And the Lord said unto him, wherewith?.... What way and method did he propose, to persuade Ahab to go up to Ramoth? the Lord is introduced in this visionary narrative as asking this question, not as ignorant of the scheme of the evil spirit, but in order to bring it out, and lead on to the following account:
and he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets; put them on encouraging Ahab to go up, and promising him success, as he had in former battles with the king of Syria, and which might both encourage them to give forth such a prediction, and him to believe it to be true; this proposal was quite agreeable to the character of the devil, as the father of lies:
and he said, thou shalt persuade him, and prevail also; not only make use of this artifice to persuade, but succeed also; the Lord knew that what he should suggest to the prophets, and they should deliver to Ahab, would be agreeable to his inclination, nor would he do anything in the course of his providence to hinder its taking effect:
go forth, and do so; which was giving leave to try his skill in the art of persuasion, in which he knew he would succeed, and bring on the righteous judgment of God upon Ahab; with this compare Jn 13:27.
John Wesley
He said - I will inspire a lie into the minds and mouths of his prophets. Thou shalt - I will give them up into thy hands, and leave them to their own ignorance and wickedness. Go - This is not a command, but only a permission.
22:2322:23: Եւ արդ ահա ետ Տէր ոգի սո՛ւտ ՚ի բերան ամենայն մարգարէիցդ քոց այդոցիկ. եւ Տէր խօսեցաւ ՚ի վերայ քո չարի՛ս։
23 Եւ ահա Տէրը սուտ ոգի դրեց քո այդ բոլոր մարգարէների բերանում, եւ Տէրը չարիք է որոշել քեզ համար»:
23 Եւ հիմա ահա Տէրը այս քու բոլոր մարգարէներուդ բերանը սուտ ոգի դրեր է, բայց Տէրը քեզի համար չարիք խօսեցաւ»։
Եւ արդ ահա ետ Տէր ոգի սուտ ի բերան ամենայն մարգարէիցդ քոց այդոցիկ, եւ Տէր խօսեցաւ ի վերայ քո չարիս:

22:23: Եւ արդ ահա ետ Տէր ոգի սո՛ւտ ՚ի բերան ամենայն մարգարէիցդ քոց այդոցիկ. եւ Տէր խօսեցաւ ՚ի վերայ քո չարի՛ս։
23 Եւ ահա Տէրը սուտ ոգի դրեց քո այդ բոլոր մարգարէների բերանում, եւ Տէրը չարիք է որոշել քեզ համար»:
23 Եւ հիմա ահա Տէրը այս քու բոլոր մարգարէներուդ բերանը սուտ ոգի դրեր է, բայց Տէրը քեզի համար չարիք խօսեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2322:23 И вот, теперь попустил Господь духа лживого в уста всех сих пророков твоих; но Господь изрек о тебе недоброе.
22:23 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ἔδωκεν διδωμι give; deposit κύριος κυριος lord; master πνεῦμα πνευμα spirit; wind ψευδὲς ψευδης false ἐν εν in στόματι στομα mouth; edge πάντων πας all; every τῶν ο the προφητῶν προφητης prophet σου σου of you; your τούτων ουτος this; he καὶ και and; even κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak ἐπὶ επι in; on σὲ σε.1 you κακά κακος bad; ugly
22:23 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הִנֵּ֨ה hinnˌē הִנֵּה behold נָתַ֤ן nāṯˈan נתן give יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH ר֣וּחַ rˈûₐḥ רוּחַ wind שֶׁ֔קֶר šˈeqer שֶׁקֶר lie בְּ bᵊ בְּ in פִ֖י fˌî פֶּה mouth כָּל־ kol- כֹּל whole נְבִיאֶ֣יךָ nᵊvîʔˈeʸḵā נָבִיא prophet אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וַֽ wˈa וְ and יהוָ֔ה [yhwˈāh] יְהוָה YHWH דִּבֶּ֥ר dibbˌer דבר speak עָלֶ֖יךָ ʕālˌeʸḵā עַל upon רָעָֽה׃ rāʕˈā רָעָה evil
22:23. nunc igitur ecce dedit Dominus spiritum mendacii in ore omnium prophetarum tuorum qui hic sunt et Dominus locutus est contra te malumNow, therefore, behold the Lord hath given a lying spirit in the mouth of all thy prophets that are here, and the Lord hath spoken evil against thee.
23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.
22:23. So now, behold: the Lord has given a lying spirit into the mouth of all your prophets who are here. And the Lord has spoken evil against you.”
Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee:

22:23 И вот, теперь попустил Господь духа лживого в уста всех сих пророков твоих; но Господь изрек о тебе недоброе.
22:23
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
ἔδωκεν διδωμι give; deposit
κύριος κυριος lord; master
πνεῦμα πνευμα spirit; wind
ψευδὲς ψευδης false
ἐν εν in
στόματι στομα mouth; edge
πάντων πας all; every
τῶν ο the
προφητῶν προφητης prophet
σου σου of you; your
τούτων ουτος this; he
καὶ και and; even
κύριος κυριος lord; master
ἐλάλησεν λαλεω talk; speak
ἐπὶ επι in; on
σὲ σε.1 you
κακά κακος bad; ugly
22:23
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הִנֵּ֨ה hinnˌē הִנֵּה behold
נָתַ֤ן nāṯˈan נתן give
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
ר֣וּחַ rˈûₐḥ רוּחַ wind
שֶׁ֔קֶר šˈeqer שֶׁקֶר lie
בְּ bᵊ בְּ in
פִ֖י fˌî פֶּה mouth
כָּל־ kol- כֹּל whole
נְבִיאֶ֣יךָ nᵊvîʔˈeʸḵā נָבִיא prophet
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וַֽ wˈa וְ and
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
דִּבֶּ֥ר dibbˌer דבר speak
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
רָעָֽה׃ rāʕˈā רָעָה evil
22:23. nunc igitur ecce dedit Dominus spiritum mendacii in ore omnium prophetarum tuorum qui hic sunt et Dominus locutus est contra te malum
Now, therefore, behold the Lord hath given a lying spirit in the mouth of all thy prophets that are here, and the Lord hath spoken evil against thee.
23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.
22:23. So now, behold: the Lord has given a lying spirit into the mouth of all your prophets who are here. And the Lord has spoken evil against you.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:23: The Lord hath put a lying spirit - He hath permitted or suffered a lying spirit to influence thy prophets. Is it requisite again to remind the reader that the Scriptures repeatedly represent God as doing what, in the course of his providence, he only permits or suffers to be done? Nothing can be done in heaven, in earth, or hell, but either by his immediate energy or permission. This is the reason why the Scripture speaks as above.
3 Kings (1 Kings) 22:24
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: the Lord: Exo 4:21, Exo 10:20; Deu 2:30; Ch2 25:16; Isa 6:9, Isa 6:10, Isa 44:20; Eze 14:3-5, Eze 14:9; Mat 13:13-15, Mat 24:24, Mat 24:25
and the Lord: Kg1 22:8-11, Kg1 20:42, Kg1 21:19; Num 23:19, Num 23:20, Num 24:13; Isa 3:11
John Gill
Now therefore behold, the Lord hath put a lying spirit in the mouths of all these thy prophets,.... That is, suffered the lying spirit to suggest a lie to them, and sent them strong delusions to believe that lie, whose minds were disposed at any rate to flatter Ahab, to whom they told it; which was the way designed to bring him to the ruin appointed for him:
and the Lord hath spoken evil concerning thee: he had decreed it in himself, declared it by Micaiah his prophet, and suffered all those steps to be taken by Satan and the false prophets, to bring him to it.
22:2422:24: Եւ մատեաւ Սեդեկիա որդի Քանանու, եւ եհար Միքայի զծնօտս նորա, եւ ասէ. Ո՞ր Հոգի Տեառն է այն, որ անց յինէն եւ խօսեցաւ ՚ի քեզ։
24 Քանանի որդի Սեդեկիան մօտեցաւ ու խփելով Միքիայի ծնօտին՝ ասաց. «Տիրոջ ո՞ր ոգին է, որ ինձնից դուրս գալով՝ խօսեց քո մէջ»:
24 Այն ատեն Քանանայի որդին Սեդեկիան մօտեցաւ ու Միքիային ծնօտին զարկաւ ու ըսաւ. «Տէրոջը Հոգին ի՞նչպէս իմ քովէս ելաւ՝ քեզի հետ խօսելու համար»։
Եւ մատեաւ Սեդեկիա որդի Քանանու, եւ եհար Միքիայի զծնօտս նորա, եւ ասէ. Ո՞ր Հոգի Տեառն է այն, որ անց յինէն եւ խօսեցաւ ի քեզ:

22:24: Եւ մատեաւ Սեդեկիա որդի Քանանու, եւ եհար Միքայի զծնօտս նորա, եւ ասէ. Ո՞ր Հոգի Տեառն է այն, որ անց յինէն եւ խօսեցաւ ՚ի քեզ։
24 Քանանի որդի Սեդեկիան մօտեցաւ ու խփելով Միքիայի ծնօտին՝ ասաց. «Տիրոջ ո՞ր ոգին է, որ ինձնից դուրս գալով՝ խօսեց քո մէջ»:
24 Այն ատեն Քանանայի որդին Սեդեկիան մօտեցաւ ու Միքիային ծնօտին զարկաւ ու ըսաւ. «Տէրոջը Հոգին ի՞նչպէս իմ քովէս ելաւ՝ քեզի հետ խօսելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2422:24 И подошел Седекия, сын Хенааны, и, ударив Михея по щеке, сказал: как, неужели от меня отошел Дух Господень, чтобы говорить в тебе?
22:24 καὶ και and; even προσῆλθεν προσερχομαι approach; go ahead Σεδεκιου σεδεκιου son Χανανα χανανα and; even ἐπάταξεν πατασσω pat; impact τὸν ο the Μιχαιαν μιχαιας in; on τὴν ο the σιαγόνα σιαγων cheek καὶ και and; even εἶπεν επω say; speak ποῖον ποιος of what kind; which πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master τὸ ο the λαλῆσαν λαλεω talk; speak ἐν εν in σοί σοι you
22:24 וַ wa וְ and יִּגַּשׁ֙ yyiggˌaš נגשׁ approach צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah בֶֽן־ vˈen- בֵּן son כְּנַעֲנָ֔ה kᵊnaʕᵃnˈā כְּנַעֲנָה Kenaanah וַ wa וְ and יַּכֶּ֥ה yyakkˌeh נכה strike אֶת־ ʔeṯ- אֵת [object marker] מִיכָ֖יְהוּ mîḵˌāyᵊhû מִיכָיְהוּ [prophet] עַל־ ʕal- עַל upon הַ ha הַ the לֶּ֑חִי llˈeḥî לְחִי jaw וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אֵי־ ʔê- אֵי where זֶ֨ה zˌeh זֶה this עָבַ֧ר ʕāvˈar עבר pass רֽוּחַ־ rˈûₐḥ- רוּחַ wind יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from אִתִּ֖י ʔittˌî אֵת together with לְ lᵊ לְ to דַבֵּ֥ר ḏabbˌēr דבר speak אֹותָֽךְ׃ ʔôṯˈāḵ אֵת [object marker]
22:24. accessit autem Sedecias filius Chanaan et percussit Micheam in maxillam et dixit mene ergo dimisit spiritus Domini et locutus est tibiAnd Sedecias, the son of Chanaana, came, and struck Micheas on the cheek, and said: Hath then the spirit of the Lord left me, and spoken to thee?
24. Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the cheek, and said, Which way went the spirit of the LORD from me to speak unto thee?
22:24. Then Zedekiah, the son of Chenaanah, drew near and struck Micaiah on the jaw, and he said, “So then, has the Spirit of the Lord left me, and spoken to you?”
But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee:

22:24 И подошел Седекия, сын Хенааны, и, ударив Михея по щеке, сказал: как, неужели от меня отошел Дух Господень, чтобы говорить в тебе?
22:24
καὶ και and; even
προσῆλθεν προσερχομαι approach; go ahead
Σεδεκιου σεδεκιου son
Χανανα χανανα and; even
ἐπάταξεν πατασσω pat; impact
τὸν ο the
Μιχαιαν μιχαιας in; on
τὴν ο the
σιαγόνα σιαγων cheek
καὶ και and; even
εἶπεν επω say; speak
ποῖον ποιος of what kind; which
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
τὸ ο the
λαλῆσαν λαλεω talk; speak
ἐν εν in
σοί σοι you
22:24
וַ wa וְ and
יִּגַּשׁ֙ yyiggˌaš נגשׁ approach
צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah
בֶֽן־ vˈen- בֵּן son
כְּנַעֲנָ֔ה kᵊnaʕᵃnˈā כְּנַעֲנָה Kenaanah
וַ wa וְ and
יַּכֶּ֥ה yyakkˌeh נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
מִיכָ֖יְהוּ mîḵˌāyᵊhû מִיכָיְהוּ [prophet]
עַל־ ʕal- עַל upon
הַ ha הַ the
לֶּ֑חִי llˈeḥî לְחִי jaw
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אֵי־ ʔê- אֵי where
זֶ֨ה zˌeh זֶה this
עָבַ֧ר ʕāvˈar עבר pass
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
מֵ mē מִן from
אִתִּ֖י ʔittˌî אֵת together with
לְ lᵊ לְ to
דַבֵּ֥ר ḏabbˌēr דבר speak
אֹותָֽךְ׃ ʔôṯˈāḵ אֵת [object marker]
22:24. accessit autem Sedecias filius Chanaan et percussit Micheam in maxillam et dixit mene ergo dimisit spiritus Domini et locutus est tibi
And Sedecias, the son of Chanaana, came, and struck Micheas on the cheek, and said: Hath then the spirit of the Lord left me, and spoken to thee?
24. Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the cheek, and said, Which way went the spirit of the LORD from me to speak unto thee?
22:24. Then Zedekiah, the son of Chenaanah, drew near and struck Micaiah on the jaw, and he said, “So then, has the Spirit of the Lord left me, and spoken to you?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
24-25: Дерзкий поступок Седекии, выражающий глубокое поношение пророка Михея (ср. Иов XVI:10; Ин. XVIII:22), показывает, как чувствительно был затронут в своей профессиональной чести этот Глава пророков Ахава (ср. ст. 11), имевший, видимо, большой вес у царя. Пророк Михей предсказывает дерзкому лжепророку постыдное заключение (и, может быть, такую же смерть) после поражения Ахава.
Adam Clarke: Commentary on the Bible - 1831
22:24: Which way went the Spirit of the Lord from me - This is an expression of as great insolence as the act was of brutal aggression. "Did the Spirit of the Lord, who rests solely upon me, condescend to inspire thee? Was it at this ear [where he smote him] that it entered, in order to hold communion with thee?" Josephus tells an idle rabbinical tale about this business, which is as unworthy of repetition as it is of credit. See his Antiq. of the Jews, book viii., c. 10.
3 Kings (1 Kings) 22:25
Albert Barnes: Notes on the Bible - 1834
22:24: Smote Micaiah on the cheek - As Micaiah had been brought from prison Kg1 22:26, it is probable that his hands were bound.
The prophet, thus standing before the great ones of the earth, bound and helpless, bearing testimony to the truth, and for his testimony smitten on the face by an underling, whose blow he receives without either shame or anger, is a notable type of our Lord before Caiaphas suffering the same indignity.
Which way ... - Zedekiah's meaning may perhaps be expounded as follows:
"The Spirit of Yahweh certainly came to me, and inspired me with the answer which I gave. If He afterward went to thee, as thou sayest that He did, perhaps thou canst tell us - as all the secrets of the invisible world are, thou pretendest, open to thee - which way He took."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: Zedekiah: Kg1 22:11
smote Micaiah: Ch2 18:23, Ch2 18:24; Isa 50:5, Isa 50:6; Lam 3:30; Mic 5:1; Mar 14:65, Mar 15:19, Mar 15:20; Joh 15:18, Joh 15:20; Act 23:2
Which way: Jer 28:10, Jer 28:11, Jer 29:26, Jer 29:27; Mat 26:68, Mat 27:42, Mat 27:43
Geneva 1599
But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, (s) Which way went the Spirit of the LORD from me to speak unto thee?
(s) Thus the wicked would that none were in the favour of God but they, and that God has given his graces to none so much as to them.
John Gill
But Zedekiah the son of Chenaanah went near,.... Stepped in haste and passion from the place where he was:
and smote Micaiah on the cheek; in contempt of him, and to show his indignation at what he said; this he did in open court, before two kings; one he believed would favour and screen him in this lawless action, and the other, out of his own jurisdiction, had not courage and presence of mind to resent it:
and said, which way went the Spirit of the Lord from me to speak unto thee? hereby boasting that he had the Spirit of the Lord, and was directed by him in what he said, and still remained with him, and could not possibly go to Micaiah, and suggest the very reverse; and therefore pertly asks him which way the spirit went, intimating that it was impossible he could steer a course contrary to himself.
John Wesley
Zedekiah - The chief of the false prophets, who was much in the king's favour. Which way - In what manner went it? Forasmuch as I and my brethren have consulted the Lord, and have the same spirit which thou pretendest to have.
Robert Jamieson, A. R. Fausset and David Brown
Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek--The insolence of this man, the leader of the false prophets, seems to have been provoked by jealousy at Micaiah's assumed monopoly of the spirit of inspiration. This mode of smiting, usually with a shoe, is both severe and ignominious. The calm reply of the Lord's prophet consisted in announcing the fate of the false prophets who suffered as the advisers of the disastrous expedition.
22:2522:25: Եւ ասէ Միքա. Ահա դո՛ւ իսկ տեսցես յաւուր յայնմիկ յորում մտանիցես սենեակ ՚ի սենեկէ թաքչել[3738]։ [3738] Ոմանք. Յորժամ մտանիցես սե՛՛։
25 Միքիան ասաց. «Դու ինքդ կը տեսնես այն օրը, երբ սենեակից սենեակ կը վազես թաքնուելու համար»:
25 Եւ Միքիան ըսաւ. «Դո՛ւն ալ պիտի տեսնես այն օրը, որ պահուելու համար սենեակէ սենեակ պիտի մտնես»։
Եւ ասէ Միքիա. Ահա դու իսկ տեսցես յաւուր յայնմիկ յորում մտանիցես սենեակ ի սենեկէ թաքչել:

22:25: Եւ ասէ Միքա. Ահա դո՛ւ իսկ տեսցես յաւուր յայնմիկ յորում մտանիցես սենեակ ՚ի սենեկէ թաքչել[3738]։
[3738] Ոմանք. Յորժամ մտանիցես սե՛՛։
25 Միքիան ասաց. «Դու ինքդ կը տեսնես այն օրը, երբ սենեակից սենեակ կը վազես թաքնուելու համար»:
25 Եւ Միքիան ըսաւ. «Դո՛ւն ալ պիտի տեսնես այն օրը, որ պահուելու համար սենեակէ սենեակ պիտի մտնես»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2522:25 И сказал Михей: вот, ты увидишь {это} в тот день, когда будешь бегать из одной комнаты в другую, чтоб укрыться,
22:25 καὶ και and; even εἶπεν επω say; speak Μιχαιας μιχαιας see!; here I am σὺ συ you ὄψῃ οραω view; see ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὅταν οταν when; once εἰσέλθῃς εισερχομαι enter; go in ταμίειον ταμειον chamber τοῦ ο the ταμιείου ταμειον chamber τοῦ ο the κρυβῆναι κρυπτω hide
22:25 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מִיכָ֔יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] הִנְּךָ֥ hinnᵊḵˌā הִנֵּה behold רֹאֶ֖ה rōʔˌeh ראה see בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תָּבֹ֛א tāvˈō בוא come חֶ֥דֶר ḥˌeḏer חֶדֶר room בְּ bᵊ בְּ in חֶ֖דֶר ḥˌeḏer חֶדֶר room לְ lᵊ לְ to הֵחָבֵֽה׃ hēḥāvˈē חבה hide
22:25. et ait Micheas visurus es in die illa quando ingredieris cubiculum intra cubiculum ut abscondarisAnd Micheas said: Thou shalt see in the day when thou shalt go into a chamber within a chamber to hide thyself.
25. And Micaiah said, Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself.
22:25. And Micaiah said, “You shall see in the day when you will enter into a room within a room, so that you may conceal yourself.”
And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself:

22:25 И сказал Михей: вот, ты увидишь {это} в тот день, когда будешь бегать из одной комнаты в другую, чтоб укрыться,
22:25
καὶ και and; even
εἶπεν επω say; speak
Μιχαιας μιχαιας see!; here I am
σὺ συ you
ὄψῃ οραω view; see
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὅταν οταν when; once
εἰσέλθῃς εισερχομαι enter; go in
ταμίειον ταμειον chamber
τοῦ ο the
ταμιείου ταμειον chamber
τοῦ ο the
κρυβῆναι κρυπτω hide
22:25
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מִיכָ֔יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet]
הִנְּךָ֥ hinnᵊḵˌā הִנֵּה behold
רֹאֶ֖ה rōʔˌeh ראה see
בַּ ba בְּ in
† הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תָּבֹ֛א tāvˈō בוא come
חֶ֥דֶר ḥˌeḏer חֶדֶר room
בְּ bᵊ בְּ in
חֶ֖דֶר ḥˌeḏer חֶדֶר room
לְ lᵊ לְ to
הֵחָבֵֽה׃ hēḥāvˈē חבה hide
22:25. et ait Micheas visurus es in die illa quando ingredieris cubiculum intra cubiculum ut abscondaris
And Micheas said: Thou shalt see in the day when thou shalt go into a chamber within a chamber to hide thyself.
25. And Micaiah said, Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself.
22:25. And Micaiah said, “You shall see in the day when you will enter into a room within a room, so that you may conceal yourself.”
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Adam Clarke: Commentary on the Bible - 1831
22:25: When thou shalt go into an inner chamber - It is probable that this refers to some Divine judgment which fell upon this deceiver. Hearing of the tragical result of the battle, he no doubt went into a secret place to hide himself from the resentment of Jezebel, and the Israelitish courtiers, and there it is probable he perished; but how, when, or where, is not mentioned.
3 Kings (1 Kings) 22:27
Albert Barnes: Notes on the Bible - 1834
22:25: Micaiah addresses himself not so much to Zedekiah's question, as to the main point which lies in dispute - which of them, namely, is a true prophet. "When the news, i. e., of Ahab's death, caused by his following thy counsels, reaches Samaria, and thou hast to hide thyself from the vengeance of Ahaziah or Jezebel, then, in that day, thou wilt know whether I or thou be the true prophet."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: Behold: Num 31:8; Isa 9:14-16; Jer 23:15, Jer 28:16, Jer 28:17, Jer 29:21, Jer 29:22, Jer 29:32; Amo 7:17; Pe2 2:1; Rev 19:20
into an inner chamber: or, from chamber to chamber, Heb. a chamber in a chamber, Kg1 20:30 *marg.
John Gill
And Micaiah said, behold, thou shalt see in the day when thou shalt go into an inner chamber to hide thyself. Who would either accompany Ahab to the battle, and, upon his being wounded, flee to the first place of secrecy for safety; or, upon the news of his defeat brought to Samaria, would betake himself to a private chamber for security, fearing the enemy would pursue to the very place; or else through fear of the populace, who would attribute the death of the king to the advice of him and the other prophets.
John Wesley
Hide thyself - Probably he went with Ahab to the battle, after which he was glad to shelter himself where he could.
22:2622:26: Եւ ասէ արքայ Իսրայէլի. Կալա՛յք զՄիքիա եւ տո՛ւք ցԱմոն քաղաքապետ, եւ ցՅովաս որդի արքայի,
26 Իսրայէլի արքան ասաց. «Բռնեցէ՛ք Միքիային եւ յանձնելով Ամոն քաղաքապետին ու արքայորդի Յովասին՝
26 Իսրայէլի թագաւորը ըսաւ. «Միքիան ա՛ռ ու զանիկա Ամոն քաղաքապետին եւ թագաւորին որդիին Յովասին տա՛ր
Եւ ասէ արքայն Իսրայելի. Կալայք զՄիքիա եւ տուք ցԱմոն քաղաքապետ եւ ցՅովաս որդի արքայի:

22:26: Եւ ասէ արքայ Իսրայէլի. Կալա՛յք զՄիքիա եւ տո՛ւք ցԱմոն քաղաքապետ, եւ ցՅովաս որդի արքայի,
26 Իսրայէլի արքան ասաց. «Բռնեցէ՛ք Միքիային եւ յանձնելով Ամոն քաղաքապետին ու արքայորդի Յովասին՝
26 Իսրայէլի թագաւորը ըսաւ. «Միքիան ա՛ռ ու զանիկա Ամոն քաղաքապետին եւ թագաւորին որդիին Յովասին տա՛ր
zohrab-1805▾ eastern-1994▾ western am▾
22:2622:26 и сказал царь Израильский: возьмите Михея и отведите его к Амону градоначальнику и к Иоасу, сыну царя,
22:26 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel λάβετε λαμβανω take; get τὸν ο the Μιχαιαν μιχαιας and; even ἀποστρέψατε αποστρεφω turn away; alienate αὐτὸν αυτος he; him πρὸς προς to; toward Εμηρ εμηρ the ἄρχοντα αρχων ruling; ruler τῆς ο the πόλεως πολις city καὶ και and; even τῷ ο the Ιωας ιωας son τοῦ ο the βασιλέως βασιλευς monarch; king
22:26 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel קַ֚ח ˈqaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] מִיכָ֔יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] וַ wa וְ and הֲשִׁיבֵ֖הוּ hᵃšîvˌēhû שׁוב return אֶל־ ʔel- אֶל to אָמֹ֣ן ʔāmˈōn אָמֹון Amon שַׂר־ śar- שַׂר chief הָ hā הַ the עִ֑יר ʕˈîr עִיר town וְ wᵊ וְ and אֶל־ ʔel- אֶל to יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash בֶּן־ ben- בֵּן son הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:26. et ait rex Israhel tollite Micheam et maneat apud Amon principem civitatis et apud Ioas filium AmmelechAnd the king of Israel said: Take Micheas and let him abide with Amon, the governor of the city, and with Joas, the son of Amalech;
26. And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son;
22:26. And the king of Israel said: “Take Micaiah, and let him dwell with Amon, the ruler of the city, and with Joash, the son of Amalech.
And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king' s son:

22:26 и сказал царь Израильский: возьмите Михея и отведите его к Амону градоначальнику и к Иоасу, сыну царя,
22:26
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
λάβετε λαμβανω take; get
τὸν ο the
Μιχαιαν μιχαιας and; even
ἀποστρέψατε αποστρεφω turn away; alienate
αὐτὸν αυτος he; him
πρὸς προς to; toward
Εμηρ εμηρ the
ἄρχοντα αρχων ruling; ruler
τῆς ο the
πόλεως πολις city
καὶ και and; even
τῷ ο the
Ιωας ιωας son
τοῦ ο the
βασιλέως βασιλευς monarch; king
22:26
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
קַ֚ח ˈqaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
מִיכָ֔יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet]
וַ wa וְ and
הֲשִׁיבֵ֖הוּ hᵃšîvˌēhû שׁוב return
אֶל־ ʔel- אֶל to
אָמֹ֣ן ʔāmˈōn אָמֹון Amon
שַׂר־ śar- שַׂר chief
הָ hā הַ the
עִ֑יר ʕˈîr עִיר town
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash
בֶּן־ ben- בֵּן son
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:26. et ait rex Israhel tollite Micheam et maneat apud Amon principem civitatis et apud Ioas filium Ammelech
And the king of Israel said: Take Micheas and let him abide with Amon, the governor of the city, and with Joas, the son of Amalech;
26. And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son;
22:26. And the king of Israel said: “Take Micaiah, and let him dwell with Amon, the ruler of the city, and with Joash, the son of Amalech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Обличения и предостережения пророческие не подействовали на Ахава. Он гневно заключает пророка Михея в темницу и не без насмешки приказывает кормить пророка там хлебом горести и водою печали (ср. Ис. XXX:20) до своего возвращения с поля брани, в благополучном исходе которого он хвастливо уверяет себя и других (вопреки XX:11). По И. Флавию, самоуверенность Ахава и решимость идти на войну вопреки слову пророка Михея выросли благодаря тому, что Седекия, ударивший пророка Михея, не потерпел никакого вреда (как потерпел Иеровоам от иудейского пророка, XIII:4).
Albert Barnes: Notes on the Bible - 1834
22:26: Carry him back - literally, "cause him to return." Micaiah had been in custody before, and was brought by Ahab's messenger from his prison.
The governor of the city - This is one out of several notices respecting what may be called the "constitution" of the Israelite kingdom. The king consulted on important matters a Council of elders Kg1 20:7-8. The general administration was carried on by means of the governors of provinces Kg1 20:14 and of cities Kg2 10:5. The governors of cities, like the monarch, were assisted and checked by councils of elders, the wise men of the several towns Kg1 21:8-12; Kg2 10:5. Thus Samaria, as we see from the present passage, was under a special governor, who, among his other duties, had the control of the public prison, and directed the treatment of the prisoners.
The king's son - The phrase seems to designate a state office, rather than relationship to the sovereign. Compare Ch2 28:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: carry him back: Kg1 22:9
John Gill
And the king of Israel said,.... To some of his officers:
take Micaiah, and carry him back unto Amon the governor of the city: the chief magistrate under the king; a sort of sheriff, who had the care of malefactors, and of all committed to prison, from whom he was received by the messenger, and now sent back to him:
and to Joash the king's son; who might be over his household, as sometimes the king's son was, 2Chron 26:21 or might be viceroy while the king was without the city, and at the gate of it, and about to go to war.
Robert Jamieson, A. R. Fausset and David Brown
Take Micaiah, . . . Put this fellow in prison--Ahab, under the impulse of vehement resentment, remands the prophet until his return.
22:2722:27: եւ ասասջիք. Ա՛յսպէս ասէ արքայ. Դի՛ք զդա ՚ի բանտի, եւ կերիցէ հաց նեղութեան եւ ջուր նեղութեան արբցէ, մինչեւ դարձա՛յց խաղաղութեամբ[3739]։ [3739] Յայլս պակասի. Եւ ջուր նեղութեան արբցէ, մին՛՛։
27 ասացէ՛ք. “Այսպէս է հրամայում արքան: ՛՛Բանտարկեցէ՛ք սրան, եւ թող մի կտոր հաց ուտի ու մի կում ջուր խմի, մինչեւ որ ողջ եւ առողջ վերադառնամ պատերազմից՛՛”»:
27 Ու ըսէ՛, թագաւորը այսպէս կ’ըսէ. ‘Ասիկա բանտը դրէ՛ք ու մինչեւ որ ես խաղաղութեամբ դառնամ, զանիկա նեղութեան հացով ու նեղութեան ջրով կերակրեցէք’»։
եւ ասասջիք. Այսպէս ասէ արքայ. Դիք զդա ի բանտի, եւ կերիցէ հաց նեղութեան եւ ջուր նեղութեան, մինչեւ դարձայց խաղաղութեամբ:

22:27: եւ ասասջիք. Ա՛յսպէս ասէ արքայ. Դի՛ք զդա ՚ի բանտի, եւ կերիցէ հաց նեղութեան եւ ջուր նեղութեան արբցէ, մինչեւ դարձա՛յց խաղաղութեամբ[3739]։
[3739] Յայլս պակասի. Եւ ջուր նեղութեան արբցէ, մին՛՛։
27 ասացէ՛ք. “Այսպէս է հրամայում արքան: ՛՛Բանտարկեցէ՛ք սրան, եւ թող մի կտոր հաց ուտի ու մի կում ջուր խմի, մինչեւ որ ողջ եւ առողջ վերադառնամ պատերազմից՛՛”»:
27 Ու ըսէ՛, թագաւորը այսպէս կ’ըսէ. ‘Ասիկա բանտը դրէ՛ք ու մինչեւ որ ես խաղաղութեամբ դառնամ, զանիկա նեղութեան հացով ու նեղութեան ջրով կերակրեցէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2722:27 и скажите: так говорит царь: посадите этого в темницу и кормите его скудно хлебом и скудно водою, доколе я не возвращусь в мире.
22:27 εἰπὸν επω say; speak θέσθαι τιθημι put; make τοῦτον ουτος this; he ἐν εν in φυλακῇ φυλακη prison; watch καὶ και and; even ἐσθίειν εσθιω eat; consume αὐτὸν αυτος he; him ἄρτον αρτος bread; loaves θλίψεως θλιψις pressure καὶ και and; even ὕδωρ υδωρ water θλίψεως θλιψις pressure ἕως εως till; until τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return με με me ἐν εν in εἰρήνῃ ειρηνη peace
22:27 וְ wᵊ וְ and אָמַרְתָּ֗ ʔāmartˈā אמר say כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king שִׂ֥ימוּ śˌîmû שׂים put אֶת־ ʔeṯ- אֵת [object marker] זֶ֖ה zˌeh זֶה this בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the כֶּ֑לֶא kkˈele כֶּלֶא prison וְ wᵊ וְ and הַאֲכִילֻ֨הוּ haʔᵃḵîlˌuhû אכל eat לֶ֤חֶם lˈeḥem לֶחֶם bread לַ֨חַץ֙ lˈaḥaṣ לַחַץ oppression וּ û וְ and מַ֣יִם mˈayim מַיִם water לַ֔חַץ lˈaḥaṣ לַחַץ oppression עַ֖ד ʕˌaḏ עַד unto בֹּאִ֥י bōʔˌî בוא come בְ vᵊ בְּ in שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
22:27. et dicite eis haec dicit rex mittite virum istum in carcerem et sustentate eum pane tribulationis et aqua angustiae donec revertar in paceAnd tell them: Thus saith the king: Put this man in prison, and feed him with bread of affliction, and water of distress till I return in peace.
27. and say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.
22:27. And tell them: ‘Thus says the king: Put this man in prison, and sustain him with the bread of affliction, and with the water of distress, until I return in peace.’ ”
And say, Thus saith the king, Put this [fellow] in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace:

22:27 и скажите: так говорит царь: посадите этого в темницу и кормите его скудно хлебом и скудно водою, доколе я не возвращусь в мире.
22:27
εἰπὸν επω say; speak
θέσθαι τιθημι put; make
τοῦτον ουτος this; he
ἐν εν in
φυλακῇ φυλακη prison; watch
καὶ και and; even
ἐσθίειν εσθιω eat; consume
αὐτὸν αυτος he; him
ἄρτον αρτος bread; loaves
θλίψεως θλιψις pressure
καὶ και and; even
ὕδωρ υδωρ water
θλίψεως θλιψις pressure
ἕως εως till; until
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
με με me
ἐν εν in
εἰρήνῃ ειρηνη peace
22:27
וְ wᵊ וְ and
אָמַרְתָּ֗ ʔāmartˈā אמר say
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
שִׂ֥ימוּ śˌîmû שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֖ה zˌeh זֶה this
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
כֶּ֑לֶא kkˈele כֶּלֶא prison
וְ wᵊ וְ and
הַאֲכִילֻ֨הוּ haʔᵃḵîlˌuhû אכל eat
לֶ֤חֶם lˈeḥem לֶחֶם bread
לַ֨חַץ֙ lˈaḥaṣ לַחַץ oppression
וּ û וְ and
מַ֣יִם mˈayim מַיִם water
לַ֔חַץ lˈaḥaṣ לַחַץ oppression
עַ֖ד ʕˌaḏ עַד unto
בֹּאִ֥י bōʔˌî בוא come
בְ vᵊ בְּ in
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
22:27. et dicite eis haec dicit rex mittite virum istum in carcerem et sustentate eum pane tribulationis et aqua angustiae donec revertar in pace
And tell them: Thus saith the king: Put this man in prison, and feed him with bread of affliction, and water of distress till I return in peace.
27. and say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.
22:27. And tell them: ‘Thus says the king: Put this man in prison, and sustain him with the bread of affliction, and with the water of distress, until I return in peace.’ ”
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Adam Clarke: Commentary on the Bible - 1831
22:27: Feed him with bread of affliction - Deprive him of all the conveniences and comforts of life; treat him severely; just keep him alive, that he may see my triumph.
3 Kings (1 Kings) 22:30
Albert Barnes: Notes on the Bible - 1834
22:27: Feed him with bread of affliction ... - Micaiah is to be once more put in prison, but, in order to punish him for his uncomplying spirit, upon a poorer and scantier diet than he had been pRev_iously allowed. This is to continue until Ahab returns in peace. Ahab introduces this expression purposely, in order to show his entire disbelief of Micaiah's prophecy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: Put this fellow: Ch2 16:10, Ch2 18:25-27; Jer 20:2, Jer 29:26, Jer 37:15, Jer 38:6; Lam 3:53-55; Mar 6:17-28; Luk 3:20; Act 5:18, Act 16:23, Act 16:24, Act 24:25-27, Act 26:10; Eph 3:1; Rev 2:10
bread of affliction: Deu 16:3; Psa 80:5, Psa 102:9, Psa 127:2; Isa 30:20
until I come in peace: Luk 12:45, Luk 12:46; Th1 5:2, Th1 5:3; Jam 4:13, Jam 4:14
Geneva 1599
And say, Thus saith the king, Put this [fellow] in the prison, and feed him with (t) bread of affliction and with water of affliction, until I come in peace.
(t) Let him waste away with hunger and be fed with a small portion of bread and water.
John Gill
And say, thus saith the king, put this fellow in prison,.... In the common prison of the city, where he had been before, as it seems; and might be now ordered into a more confined place in it, and what might be called "little ease":
and feed him with bread of affliction, and with water of affliction; with bad bread and foul water, and but little of either; just enough to keep alive, and to continue starving:
until I come in peace; which he seemed confident of, and intimates that then he would punish him more severely, even with death, as a false prophet.
John Wesley
Bread, &c. - With a very course and sparing diet, whereby he may be only supported to endure his torment.
Robert Jamieson, A. R. Fausset and David Brown
bread of affliction, water of affliction--that is, the poorest prison fare. Micaiah submitted, but reiterated aloud, in the presence of all, that the issue of the war would be fatal to Ahab.
22:2822:28: Եւ ասէ Միքա. Եթէ դու դառնալով դարձցիս խաղաղութեամբ, ապա ո՛չ խօսեցաւ յիս Տէր. եւ ասէ. Լուարո՛ւք, զօրքդ ամենեքեան[3740]։ [3740] Ոմանք. Լուարո՛ւք զօրք ամենեքեան։
28 Միքիան ասաց. «Եթէ դու ողջ եւ առողջ վերադառնաս, ուրեմն Տէրը չէ, որ խօսել է իմ բերանով»: Ապա աւելացրեց. «Լսեցէ՛ք, զօրքե՛ր, ամէնքդ լսեցէ՛ք»:
28 Եւ Միքիա ըսաւ. «Եթէ խաղաղութեամբ դառնաս, Տէրը ինձմով խօսած չըլլայ»։ Ու ըսաւ. «Ո՛վ ժողովուրդներ, ամէնքդ լսեցէ՛ք»։
Եւ ասէ Միքիա. Եթէ դու դառնալով դարձցիս խաղաղութեամբ, ապա ոչ խօսեցաւ յիս Տէր. եւ ասէ. Լուարուք, [515]զօրքդ ամենեքեան:

22:28: Եւ ասէ Միքա. Եթէ դու դառնալով դարձցիս խաղաղութեամբ, ապա ո՛չ խօսեցաւ յիս Տէր. եւ ասէ. Լուարո՛ւք, զօրքդ ամենեքեան[3740]։
[3740] Ոմանք. Լուարո՛ւք զօրք ամենեքեան։
28 Միքիան ասաց. «Եթէ դու ողջ եւ առողջ վերադառնաս, ուրեմն Տէրը չէ, որ խօսել է իմ բերանով»: Ապա աւելացրեց. «Լսեցէ՛ք, զօրքե՛ր, ամէնքդ լսեցէ՛ք»:
28 Եւ Միքիա ըսաւ. «Եթէ խաղաղութեամբ դառնաս, Տէրը ինձմով խօսած չըլլայ»։ Ու ըսաւ. «Ո՛վ ժողովուրդներ, ամէնքդ լսեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2822:28 И сказал Михей: если возвратишься в мире, то не Господь говорил чрез меня. И сказал: слушай, весь народ!
22:28 καὶ και and; even εἶπεν επω say; speak Μιχαιας μιχαιας and if; unless ἐπιστρέφων επιστρεφω turn around; return ἐπιστρέψῃς επιστρεφω turn around; return ἐν εν in εἰρήνῃ ειρηνη peace οὐκ ου not ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in ἐμοί εμοι me
22:28 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מִיכָ֔יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] אִם־ ʔim- אִם if שֹׁ֤וב šˈôv שׁוב return תָּשׁוּב֙ tāšûv שׁוב return בְּ bᵊ בְּ in שָׁלֹ֔ום šālˈôm שָׁלֹום peace לֹֽא־ lˈō- לֹא not דִבֶּ֥ר ḏibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בִּ֑י bˈî בְּ in וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say שִׁמְע֖וּ šimʕˌû שׁמע hear עַמִּ֥ים ʕammˌîm עַם people כֻּלָּֽם׃ kullˈām כֹּל whole
22:28. dixitque Micheas si reversus fueris in pace non est locutus Dominus in me et ait audite populi omnesAnd Micheas said: If thou return in peace, the Lord hath not spoken by me. And he said: Hear, all ye people.
28. And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hear, ye peoples, all of you.
22:28. And Micaiah said, “If you will have returned in peace, the Lord has not spoken through me.” And he said, “May all the people hear it.”
And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you:

22:28 И сказал Михей: если возвратишься в мире, то не Господь говорил чрез меня. И сказал: слушай, весь народ!
22:28
καὶ και and; even
εἶπεν επω say; speak
Μιχαιας μιχαιας and if; unless
ἐπιστρέφων επιστρεφω turn around; return
ἐπιστρέψῃς επιστρεφω turn around; return
ἐν εν in
εἰρήνῃ ειρηνη peace
οὐκ ου not
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ἐν εν in
ἐμοί εμοι me
22:28
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מִיכָ֔יְהוּ mîḵˈāyᵊhû מִיכָיְהוּ [prophet]
אִם־ ʔim- אִם if
שֹׁ֤וב šˈôv שׁוב return
תָּשׁוּב֙ tāšûv שׁוב return
בְּ bᵊ בְּ in
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
לֹֽא־ lˈō- לֹא not
דִבֶּ֥ר ḏibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בִּ֑י bˈî בְּ in
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
שִׁמְע֖וּ šimʕˌû שׁמע hear
עַמִּ֥ים ʕammˌîm עַם people
כֻּלָּֽם׃ kullˈām כֹּל whole
22:28. dixitque Micheas si reversus fueris in pace non est locutus Dominus in me et ait audite populi omnes
And Micheas said: If thou return in peace, the Lord hath not spoken by me. And he said: Hear, all ye people.
28. And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hear, ye peoples, all of you.
22:28. And Micaiah said, “If you will have returned in peace, the Lord has not spoken through me.” And he said, “May all the people hear it.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Тем решительнее заверяет пред всем народом истину своего пророчества пророк Михей.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: If thou return: Num 16:29; Deu 18:20-22; Kg2 1:10, Kg2 1:12; Isa 44:26; Jer 28:8, Jer 28:9; Act 13:10, Act 13:11
Hearken: Kg1 18:21-24, Kg1 18:36, Kg1 18:37; Ch2 18:27; Amo 3:1; Mic 1:2; Mar 7:14-16, Mar 12:37
Geneva 1599
And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, (v) Hearken, O people, every one of you.
(v) That when you see these things come to pass you may give God the glory, and know that I am his true prophet.
John Gill
And Micaiah said, if thou return at all in peace, the Lord hath not spoken by me,.... I am content to be reckoned a false prophet, and to be punished as such:
and, he said, hearken, O people, everyone of you; he called aloud unto them to observe what he had predicted, and mark the issue of it, and to bear testimony for him, or against him, as things should be.
22:2922:29: Եւ ել արքայ Իսրայէլի՝ եւ Յովսափատ արքայ Յուդայ ընդ նմա յՌամաթ Գաղաադու։
29 Իսրայէլի արքան Յուդայի երկրի արքայ Յոսափատի հետ շարժուեց դէպի Գաղաադի Ռամաթ քաղաքը:
29 Իսրայէլի թագաւորն ու Յուդայի Յովսափատ թագաւորը Ռամովթ–Գաղաադ ելան։
Եւ ել արքայն Իսրայելի եւ Յովսափատ արքայն Յուդայ ընդ նմա յՌամովթ Գաղաադ:

22:29: Եւ ել արքայ Իսրայէլի՝ եւ Յովսափատ արքայ Յուդայ ընդ նմա յՌամաթ Գաղաադու։
29 Իսրայէլի արքան Յուդայի երկրի արքայ Յոսափատի հետ շարժուեց դէպի Գաղաադի Ռամաթ քաղաքը:
29 Իսրայէլի թագաւորն ու Յուդայի Յովսափատ թագաւորը Ռամովթ–Գաղաադ ելան։
zohrab-1805▾ eastern-1994▾ western am▾
22:2922:29 И пошел царь Израильский и Иосафат, царь Иудейский, к Рамофу Галаадскому.
22:29 καὶ και and; even ἀνέβη αναβαινω step up; ascend βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for Ρεμμαθ ρεμμαθ Galaad; Galaath
22:29 וַ wa וְ and יַּ֧עַל yyˈaʕal עלה ascend מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יהֹושָׁפָ֥ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah רָמֹ֥ת rāmˌōṯ רָמֹת Ramoth גִּלְעָֽד׃ gilʕˈāḏ גִּלְעָד Gilead
22:29. ascendit itaque rex Israhel et Iosaphat rex Iuda in Ramoth GalaadSo the king of Israel, and Josaphat, king of Juda, went up to Ramoth-Galaad.
29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead.
22:29. And so, the king of Israel, and Jehoshaphat, the king of Judah, ascended to Ramoth Gilead.
So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth- gilead:

22:29 И пошел царь Израильский и Иосафат, царь Иудейский, к Рамофу Галаадскому.
22:29
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰς εις into; for
Ρεμμαθ ρεμμαθ Galaad; Galaath
22:29
וַ wa וְ and
יַּ֧עַל yyˈaʕal עלה ascend
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
יהֹושָׁפָ֥ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
רָמֹ֥ת rāmˌōṯ רָמֹת Ramoth
גִּלְעָֽד׃ gilʕˈāḏ גִּלְעָד Gilead
22:29. ascendit itaque rex Israhel et Iosaphat rex Iuda in Ramoth Galaad
So the king of Israel, and Josaphat, king of Juda, went up to Ramoth-Galaad.
29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead.
22:29. And so, the king of Israel, and Jehoshaphat, the king of Judah, ascended to Ramoth Gilead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-38: Невзирая ни на что, Ахав отправляется в поход против сирийцев к Рамофу Галаадскому (ст. 29); "сопутствовал ему и Иосафат, поступив недостойно своего благочестия. Ибо, взыскав пророка, отринув лжепророков и узнав от Михея, что должно делать, благочестию предпочел дружбу" (блаж. Феодорит, вопр. 66). Судьба Ахава была решена уже прямым распоряжением сирийского царя убить его (ст. 31; так отблагодарил царь сирийский Ахава за его великодушие к нему ср. XX:32-33, 42), несмотря на принятую им меру предосторожности (ст. 30), вызванную как этим распоряжением сирийского царя, так и сильным страхом Ахава пред неблагоприятным пророчеством Михея. Переодеваньем своим Ахав не намеренно послужил косвенной причиной нападения на Иосафата, который спасся лишь чудом (ст. 32-33; 2: Пар. XVIII:31). Спаслось и возвратилось мирно и все войско израильское (ст. 36), по слову пророка (ст. 17). "Предречение же Божие исполнилось. Раненый Ахав долгое время стоял на колеснице, чтобы удалением своим не подать повода к общему бегству. Текущая кровь его сгустилась в колеснице, правивший ею, по приближении к городу, обмыл колесницу в одном источнике. Псы лизали кровь; а блудницы рано утром, по обычаю, обмылись в ней, не имея намерения мыться в крови, напротив, думали, что, по обыкновению, моются в проточной воде; но вода сия была обагрена кровью", (блаж. Феодорит, вопр. 68; Ср. XXI:19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ahab's Death. B. C. 897.

29 So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. 30 And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle. 31 But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel. 32 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out. 33 And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him. 34 And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. 35 And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. 36 And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country. 37 So the king died, and was brought to Samaria; and they buried the king in Samaria. 38 And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake. 39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel? 40 So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.
The matter in contest between God's prophet and Ahab's prophets is here soon determined, and it is made to appear which was in the right. Here,
I. The two kings march with their forces to Ramoth-Gilead, v. 29. That the king of Israel, who hated God's prophet, should so far disbelieve his admonition as to persist in his resolution, notwithstanding, is not strange; but that Jehoshaphat, that pious prince, who had desired to enquire by a prophet of the Lord, as disrelishing and discrediting Ahab's prophets, should yet proceed, after so fair a warning, is matter of astonishment. But by the easiness of his temper he was carried away with the delusion (as Barnabas was with the dissimulation, Gal. ii. 13) of his friends. He gave too much heed to Ahab's prophets, because they pretended to speak from God too, and in his country he had never been imposed upon by such cheats. He was ready to give his opinion with the majority, and to conclude that it was 400 to one but they should succeed. Micaiah had not forbidden them to go; nay, at first, he said, Go, and prosper. If it came to the worst, it was only Ahab's fall that was foretold, and therefore Jehoshaphat hoped he might safely venture.
II. Ahab adopts a contrivance by which he hopes to secure himself and expose his friend (v. 30): "I will disguise myself, and go in the habit of a common soldier, but let Jehoshaphat put on his robes, to appear in the dress of a general." He pretended thereby to do honour to Jehoshaphat, and to compliment him with the sole command of the army in this action. He shall direct and give orders, and Ahab will serve as a soldier under him. But he intended, 1. To make a liar of a good prophet. Thus he hoped to elude the danger, and so to defeat the threatening, as if, by disguising himself, he could escape the divine cognizance and the judgments that pursued him. 2. To make a fool of a good king, whom he did not cordially love, because he was one that adhered to God and so condemned his apostasy. He knew that if any perished it must be the shepherd (so Micaiah had foretold); and perhaps he had intimation of the charge the enemy had to fight chiefly against the king of Israel, and therefore basely intended to betray Jehoshaphat to the danger, that he might secure himself. Ahab was marked for ruin; one would not have been in his coat for a great sum; yet he will over-persuade this godly king to muster for him. See what those get that join in affinity with vicious men, whose consciences are debauched, and who are lost to every thing that is honourable. How can it be expected that he should be true to his friend that has been false to his God?
III. Jehoshaphat, having more piety than policy, put himself into the post of honour, though it was the post of danger, and was thereby brought into the peril of his life, but God graciously delivered him. The king of Syria charged his captains to level their force, not against the king of Judah, for with him he had no quarrel, but against the king of Israel only (v. 31), to aim at his person, as if against him he had a particular enmity. Now Ahab was justly repaid for sparing Ben-hadad, who, as the seed of the serpent commonly do, stung the bosom in which he was fostered and saved from perishing. Some think that he designed only to have him taken prisoner, that he might now give him as honourable a treatment as he had formerly received from him. Whatever was the reason, this charge the officers received, and endeavoured to oblige their prince in this matter; for, seeing Jehoshaphat in his royal habit, they took him for the king of Israel, and surrounded him. Now, 1. By his danger God let him know that he was displeased with him for joining in confederacy with Ahab. Jehoshaphat had said, in compliment to Ahab (v. 4), I am as thou art; and now he was indeed taken for him. Those that associate with evil doers are in danger of sharing in their plagues. 2. By his deliverance God let him know that, though he was displeased with him, yet he had not deserted him. Some of the captains that knew him perceived their mistake, and so retired from the pursuit of him; but it is said (2 Chron. xviii. 31) that God moved them (for he has all hearts in his hand) to depart from him. To him he cried out, not in cowardice, but devotion, and from him his relief came: Ahab was in no care to succour him. God is a friend that will not fail us when other friends do.
IV. Ahab receives his mortal wound in the battle, notwithstanding his endeavours to secure himself in the habit of a private sentinel. Let no man think to hide himself from God's judgment, no, not in masquerade. Thy hand shall find out all thy enemies, whatever disguise they are in, v. 34. The Syrian that shot him little thought of doing such a piece of service to God and his king; for he drew a bow at a venture, not aiming particularly at any man, yet God so directed the arrow that, 1. He hit the right person, the man that was marked for destruction, whom, if they had taken alive, as was designed, perhaps Ben-hadad would have spared. Those cannot escape with life whom God hath doomed to death. 2. He hit him in the right place, between the joints of the harness, the only place about him where this arrow of death could find entrance. No armour is of proof against the darts of divine vengeance. Case the criminal in steel, and it is all one, he that made him can make his sword to approach him. That which to us seems altogether casual is done by the determinate counsel and fore-knowledge of God.
V. The army is dispersed by the enemy and sent home by the king. Either Jehoshaphat or Ahab ordered the retreat of the sheep, when the shepherd was smitten: Every man to his city, for it is to no purpose to attempt any thing more, v. 36. Ahab himself lived long enough to see that part of Micaiah's prophecy accomplished that all Israel should be scattered upon the mountains of Gilead (v. 17), and perhaps with his dying lips did himself give orders for it; for though he would be carried out of the army, to have his wounds dressed (v. 34), yet he would be held up in his chariot, to see if his army were victorious. But, when he saw the battle increase against them, his spirits sunk, and he died, but his death was so lingering that he had time to feel himself die; and we may well imagine with what horror he now reflected upon the wickedness he had committed, the warnings he had slighted, Baal's altars, Naboth's vineyard, Micaiah's imprisonment. Now he sees himself flattered into his own ruin, and Zedekiah's horns of iron pushing, not the Syrians, but himself, into destruction. Thus is he brought to the king of terrors without hope in his death.
VI. The royal corpse is brought to Samaria and buried there (v. 37), and hither are brought the bloody chariot and bloody armour in which he died, v. 38. One particular circumstance is taken notice of, because there was in it the accomplishment of a prophecy, that when they brought the chariot to the pool of Samaria, to be washed, the dogs (and swine, says the LXX.) gathered about it, and, as is usual, licked the blood, or, as some think, the water in which it was washed, with which the blood was mingled: the dogs made no difference between royal blood and other blood. Now Naboth's blood was avenged (ch. xxi. 19), and that word of David, as well as Elijah's word, was fulfilled (Ps. lxviii. 23), That thy foot may be dipped in the blood of thy enemies, and the tongue of thy dogs in the same. The dogs licking the guilty blood was perhaps designed to represent the terrors that prey upon the guilty soul after death.
Lastly, The story of Ahab is here concluded in the usual form, v. 39, 40. Among his works mention is made of an ivory house which he built, so called because many parts of it were inlaid with ivory; perhaps it was intended to vie with the stately palace of the kings of Judah, which Solomon built.
Albert Barnes: Notes on the Bible - 1834
22:29: It might have been expected that Jehoshaphat would have withdrawn from the expedition when he heard Micaiah denounce it. He had, however, rashly committed himself to take part in the war by a solemn promise, before he bethought himself of inquiring what was the will of God in the matter. Now he was ashamed to draw back, especially as Ahab, whom the prophecy chiefly threatened, was resolved to brave it. He may also have had a personal affection for Ahab, and so have been loth to desert him in his need. Compare Ch2 19:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: Kg1 22:2-9; Ch2 18:28
John Gill
So the king of Israel, and Jehoshaphat the king of Judah, went up to Ramothgilead. Which, according to Bunting (r), was twenty four miles from Samaria. That Ahab went is no wonder, it was his own motion first, his inclination led to it, his prophets encouraged him, and, in bravado to the prophet of the Lord, was determined upon it; but it may seem much more strange that Jehoshaphat should, after such an account as Micaiah had given, and who, doubtless, could observe a great difference between him and the prophets of Ahab; and yet there is much to be said which might incline him to go, as that there were four hundred prophets all agreed, and who made use of the name of the Lord, and pretended to be true prophets; and though he might suspect them, he could not confute them; and Micaiah, he prophesied evil of Ahab only, and therefore Jehoshaphat might think himself safe in going; and besides, he had given his word to Ahab, and he did not choose to go from it; to which may be added, that Ahab's cause was just, to recover a part of his own dominions.
(r) Travels, &c. p. 178.
Robert Jamieson, A. R. Fausset and David Brown
went up to Ramoth-gilead--The king of Israel, bent on this expedition, marched, accompanied by his ally, with all his forces to the siege; but on approaching the scene of action, his courage failed, and, hoping to evade the force of Micaiah's prophecy by a secret stratagem, he assumed the uniform of a subaltern, while he advised Jehoshaphat to fight in his royal attire. The Syrian king, with a view either to put the speediest end to the war, or perhaps to wipe out the stain of his own humiliation (3Kings 20:31), had given special instructions to his generals to single out Ahab, and to take or kill him, as the author of the war. The officers at first directed their assault on Jehoshaphat, but, becoming aware of their mistake, desisted. Ahab was wounded by a random arrow, which, being probably poisoned, and the state of the weather increasing the virulence of the poison, he died at sunset. The corpse was conveyed to Samaria; and, as the chariot which brought it was being washed, in a pool near the city, from the blood that had profusely oozed from the wound, the dogs, in conformity with Elijah's prophecy, came and licked it [3Kings 21:19]. Ahab was succeeded by his son Ahaziah [3Kings 22:40].
22:3022:30: Եւ ասէ արքայ Իսրայէլի ցՅովսափատ արքայ Յուդայ. Այլակերպեցա՛յց եւ մտից ՚ի պատերազմ, եւ դու զգեցիր զի՛մ հանդերձս։ Եւ այլակերպեցաւ արքայն Իսրայէլի, եւ եմուտ ՚ի ճակատն։
30 Իսրայէլի արքան ասաց Յուդայի երկրի արքայ Յոսափատին. «Ես կը կերպարանափոխուեմ եւ այդպէս կը մտնեմ պատերազմ, իսկ դու հագի՛ր իմ զգեստները»: Իսրայէլի արքան փոխեց իր հագուստները եւ մտաւ պատերազմի մէջ:
30 Իսրայէլի թագաւորը Յովսափատին ըսաւ. «Կերպարանքս պիտի փոխեմ ու այնպէս պատերազմի պիտի մտնեմ, բայց դուն քու հագուստդ հագիր»։ Իսրայէլի թագաւորը իր կերպարանքը փոխեց ու պատերազմի մէջ մտաւ։
Եւ ասէ արքայն Իսրայելի ցՅովսափատ [516]արքայն Յուդայ``. Այլակերպեցայց եւ մտից ի պատերազմ, եւ դու զգեցիր [517]զիմ հանդերձ``: Եւ այլակերպեցաւ արքայն Իսրայելի, եւ եմուտ ի ճակատն:

22:30: Եւ ասէ արքայ Իսրայէլի ցՅովսափատ արքայ Յուդայ. Այլակերպեցա՛յց եւ մտից ՚ի պատերազմ, եւ դու զգեցիր զի՛մ հանդերձս։ Եւ այլակերպեցաւ արքայն Իսրայէլի, եւ եմուտ ՚ի ճակատն։
30 Իսրայէլի արքան ասաց Յուդայի երկրի արքայ Յոսափատին. «Ես կը կերպարանափոխուեմ եւ այդպէս կը մտնեմ պատերազմ, իսկ դու հագի՛ր իմ զգեստները»: Իսրայէլի արքան փոխեց իր հագուստները եւ մտաւ պատերազմի մէջ:
30 Իսրայէլի թագաւորը Յովսափատին ըսաւ. «Կերպարանքս պիտի փոխեմ ու այնպէս պատերազմի պիտի մտնեմ, բայց դուն քու հագուստդ հագիր»։ Իսրայէլի թագաւորը իր կերպարանքը փոխեց ու պատերազմի մէջ մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:3022:30 И сказал царь Израильский Иосафату: я переоденусь и вступлю в сражение, а ты надень твои {царские} одежды. И переоделся царь Израильский и вступил в сражение.
22:30 καὶ και and; even εἶπεν επω say; speak βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha συγκαλύψομαι συγκαλυπτω conceal καὶ και and; even εἰσελεύσομαι εισερχομαι enter; go in εἰς εις into; for τὸν ο the πόλεμον πολεμος battle καὶ και and; even σὺ συ you ἔνδυσαι ενδυω dress in; wear τὸν ο the ἱματισμόν ιματισμος clothing μου μου of me; mine καὶ και and; even συνεκαλύψατο συγκαλυπτω conceal ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὸν ο the πόλεμον πολεμος battle
22:30 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat הִתְחַפֵּשׂ֙ hiṯḥappˌēś חפשׂ search וָ wā וְ and בֹ֣א vˈō בוא come בַ va בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you לְבַ֣שׁ lᵊvˈaš לבשׁ cloth בְּגָדֶ֑יךָ bᵊḡāḏˈeʸḵā בֶּגֶד garment וַ wa וְ and יִּתְחַפֵּשׂ֙ yyiṯḥappˌēś חפשׂ search מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יָּבֹ֖וא yyāvˌô בוא come בַּ ba בְּ in † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
22:30. dixitque rex Israhel ad Iosaphat sume arma et ingredere proelium et induere vestibus tuis porro rex Israhel mutavit habitum et ingressus est bellumAnd the king of Israel said to Josaphat: Take thy armour, and go into the battle, and put on thy own garments. But the king of Israel changed his dress, and went into the battle.
30. And the king of Israel said unto Jehoshaphat, I will disguise myself, and go into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle.
22:30. Then the king of Israel said to Jehoshaphat: “Take up your armor, and enter the battle. And be clothed in your own garments.” But the king of Israel changed his clothing, and he entered the war.
And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle:

22:30 И сказал царь Израильский Иосафату: я переоденусь и вступлю в сражение, а ты надень твои {царские} одежды. И переоделся царь Израильский и вступил в сражение.
22:30
καὶ και and; even
εἶπεν επω say; speak
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλέα βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
συγκαλύψομαι συγκαλυπτω conceal
καὶ και and; even
εἰσελεύσομαι εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
πόλεμον πολεμος battle
καὶ και and; even
σὺ συ you
ἔνδυσαι ενδυω dress in; wear
τὸν ο the
ἱματισμόν ιματισμος clothing
μου μου of me; mine
καὶ και and; even
συνεκαλύψατο συγκαλυπτω conceal
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
πόλεμον πολεμος battle
22:30
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
הִתְחַפֵּשׂ֙ hiṯḥappˌēś חפשׂ search
וָ wā וְ and
בֹ֣א vˈō בוא come
בַ va בְּ in
† הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
לְבַ֣שׁ lᵊvˈaš לבשׁ cloth
בְּגָדֶ֑יךָ bᵊḡāḏˈeʸḵā בֶּגֶד garment
וַ wa וְ and
יִּתְחַפֵּשׂ֙ yyiṯḥappˌēś חפשׂ search
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יָּבֹ֖וא yyāvˌô בוא come
בַּ ba בְּ in
† הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
22:30. dixitque rex Israhel ad Iosaphat sume arma et ingredere proelium et induere vestibus tuis porro rex Israhel mutavit habitum et ingressus est bellum
And the king of Israel said to Josaphat: Take thy armour, and go into the battle, and put on thy own garments. But the king of Israel changed his dress, and went into the battle.
30. And the king of Israel said unto Jehoshaphat, I will disguise myself, and go into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle.
22:30. Then the king of Israel said to Jehoshaphat: “Take up your armor, and enter the battle. And be clothed in your own garments.” But the king of Israel changed his clothing, and he entered the war.
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jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:30: I will disguise myself - Probably he had heard of the orders given by Ben-hadad to his thirty-two captains, to fight with the king of Israel only; that is, to make their most powerful attack where he commanded, in order to take him prisoner, that he might lead him captive whose captive he formerly was; and therefore he disguised himself that he might not be known.
But put thou on thy robes - What is meant by this? He could not mean, "Appear as the king of Judah, for they will not molest thee, as the matter of contention lies between them and me;" this is Jarchi's turn. For if Jehoshaphat aided Ahab, is it to be supposed that the Syrians would spare him in battle? A general in the civil wars of England, when he had brought his army in sight of their foes, thus addressed them: "Yonder are your enemies; if you do not kill them, they will kill you." So it might be said in the case of Jehoshaphat and the Syrians.
The Septuagint gives the clause a different and more intelligible turn: "I will cover (conceal) myself, and enter into the battle; και συ ενδυσαι τον ἱματισμον μου, but put thou on My robes." And does it not appear that he did put on Ahab's robes? And was it not this that caused the Syrians to mistake him for the king of Israel? Kg1 22:32.
3 Kings (1 Kings) 22:34
Albert Barnes: Notes on the Bible - 1834
22:30: I will disguise myself - Ahab had probably heard of Ben-hadad's order to his captains Kg1 22:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: I will: etc. or, when he was to disguise himself
and enter into the battle: put thou on, Kg1 22:10; Psa 12:2
disguised himself: Kg1 14:2, Kg1 20:38; Sa1 28:8; Sa2 14:2; Ch2 18:29, Ch2 35:22; Pro 21:30; Jer 23:24
John Gill
And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle,.... Change his clothes, his royal robes, and put on others, perhaps the habit of a common soldier; having, it may be, been informed by some deserters or spies, of the design of Benhadad against him. Abarbinel thinks the meaning is, that he would clothe himself with a coat of mail, and take to him the each of the instruments of war, and so go into the battle secure; this seems probable from 3Kings 22:34 and this he might do to elude the prophecy of Micaiah:
but put thou on thy robes; his royal robes, or rather keep them on, that he might appear to be the chief commander of the army. There seems to be a good deal of insincerity and treachery in this conduct of Ahab's, whatever honour he might pretend to Jehoshaphat, or safety he might promise him in such a situation; his view seems to be to save himself at the hazard of the life of Jehoshaphat, especially if the Septuagint version could be established, "and put on my clothes"; which is natural enough, but would have been too barefaced:
and the king of Israel disguised himself, and went into the battle; as if he had been a common soldier.
22:3122:31: Եւ արքայն Ասորւոց պատուէ՛ր ետ կառապետաց իւրոց եւ ասէ. Մի՛ մարտնչիցիք ընդ մեծի կամ ընդ փոքու, այլ միայն ընդ արքային Իսրայէլի։
31 Ասորիների արքան պատուէր էր տուել իր մարտակառքերի պետերին՝ ասելով. «Մի՛ մարտնչէք մեծի կամ փոքրի դէմ, այլ միայն՝ Իսրայէլի արքայի դէմ»:
31 Եւ Ասորիներու թագաւորը իր երեսունըերկու կառապետներուն պատուիրեց ու ըսաւ. «Պզտիկի կամ մեծի հետ մի՛ պատերազմիք, բայց միայն Իսրայէլի թագաւորին հետ»։
Եւ արքայն Ասորւոց պատուէր ետ կառապետաց իւրոց[518] եւ ասէ. Մի՛ մարտնչիցիք ընդ մեծի կամ ընդ փոքու, այլ միայն ընդ արքային Իսրայելի:

22:31: Եւ արքայն Ասորւոց պատուէ՛ր ետ կառապետաց իւրոց եւ ասէ. Մի՛ մարտնչիցիք ընդ մեծի կամ ընդ փոքու, այլ միայն ընդ արքային Իսրայէլի։
31 Ասորիների արքան պատուէր էր տուել իր մարտակառքերի պետերին՝ ասելով. «Մի՛ մարտնչէք մեծի կամ փոքրի դէմ, այլ միայն՝ Իսրայէլի արքայի դէմ»:
31 Եւ Ասորիներու թագաւորը իր երեսունըերկու կառապետներուն պատուիրեց ու ըսաւ. «Պզտիկի կամ մեծի հետ մի՛ պատերազմիք, բայց միայն Իսրայէլի թագաւորին հետ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3122:31 Сирийский царь повелел начальникам колесниц, которых у него было тридцать два, сказав: не сражайтесь ни с малым, ни с великим, а только с одним царем Израильским.
22:31 καὶ και and; even βασιλεὺς βασιλευς monarch; king Συρίας συρια Syria; Siria ἐνετείλατο εντελλομαι direct; enjoin τοῖς ο the ἄρχουσι αρχων ruling; ruler τῶν ο the ἁρμάτων αρμα chariot αὐτοῦ αυτος he; him τριάκοντα τριακοντα thirty καὶ και and; even δυσὶν δυο two λέγων λεγω tell; declare μὴ μη not πολεμεῖτε πολεμεω battle μικρὸν μικρος little; small καὶ και and; even μέγαν μεγας great; loud ἀλλ᾿ αλλα but ἢ η or; than τὸν ο the βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel μονώτατον μονος only; alone
22:31 וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֲרָ֡ם ʔᵃrˈām אֲרָם Aram צִוָּ֣ה ṣiwwˈā צוה command אֶת־ ʔeṯ- אֵת [object marker] שָׂרֵי֩ śārˌê שַׂר chief הָ hā הַ the רֶ֨כֶב rˌeḵev רֶכֶב chariot אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֜ו lˈô לְ to שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three וּ û וְ and שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹ֚א ˈlō לֹא not תִּלָּ֣חֲמ֔וּ tillˈāḥᵃmˈû לחם fight אֶת־ ʔeṯ- אֵת together with קָטֹ֖ן qāṭˌōn קָטֹן small וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with גָּדֹ֑ול gāḏˈôl גָּדֹול great כִּ֛י kˈî כִּי that אִֽם־ ʔˈim- אִם if אֶת־ ʔeṯ- אֵת together with מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
22:31. rex autem Syriae praeceperat principibus curruum triginta duobus dicens non pugnabitis contra minorem et maiorem quempiam nisi contra regem Israhel solumAnd the king of Syria had commanded the two and thirty captains of the chariots, saying: You shall not fight against any, small or great, but against the king of Israel only.
31. Now the king of Syria had commanded the thirty and two captains of his chariots, saying, Fight neither with small nor great, save only with the king of Israel.
22:31. Now the king of Syria had instructed the thirty-two commanders of the chariots, saying, “You shall not fight against anyone, small or great, except against the king of Israel alone.”
But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel:

22:31 Сирийский царь повелел начальникам колесниц, которых у него было тридцать два, сказав: не сражайтесь ни с малым, ни с великим, а только с одним царем Израильским.
22:31
καὶ και and; even
βασιλεὺς βασιλευς monarch; king
Συρίας συρια Syria; Siria
ἐνετείλατο εντελλομαι direct; enjoin
τοῖς ο the
ἄρχουσι αρχων ruling; ruler
τῶν ο the
ἁρμάτων αρμα chariot
αὐτοῦ αυτος he; him
τριάκοντα τριακοντα thirty
καὶ και and; even
δυσὶν δυο two
λέγων λεγω tell; declare
μὴ μη not
πολεμεῖτε πολεμεω battle
μικρὸν μικρος little; small
καὶ και and; even
μέγαν μεγας great; loud
ἀλλ᾿ αλλα but
ἢ η or; than
τὸν ο the
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
μονώτατον μονος only; alone
22:31
וּ û וְ and
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֲרָ֡ם ʔᵃrˈām אֲרָם Aram
צִוָּ֣ה ṣiwwˈā צוה command
אֶת־ ʔeṯ- אֵת [object marker]
שָׂרֵי֩ śārˌê שַׂר chief
הָ hā הַ the
רֶ֨כֶב rˌeḵev רֶכֶב chariot
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֜ו lˈô לְ to
שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three
וּ û וְ and
שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹ֚א ˈlō לֹא not
תִּלָּ֣חֲמ֔וּ tillˈāḥᵃmˈû לחם fight
אֶת־ ʔeṯ- אֵת together with
קָטֹ֖ן qāṭˌōn קָטֹן small
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
גָּדֹ֑ול gāḏˈôl גָּדֹול great
כִּ֛י kˈî כִּי that
אִֽם־ ʔˈim- אִם if
אֶת־ ʔeṯ- אֵת together with
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
22:31. rex autem Syriae praeceperat principibus curruum triginta duobus dicens non pugnabitis contra minorem et maiorem quempiam nisi contra regem Israhel solum
And the king of Syria had commanded the two and thirty captains of the chariots, saying: You shall not fight against any, small or great, but against the king of Israel only.
31. Now the king of Syria had commanded the thirty and two captains of his chariots, saying, Fight neither with small nor great, save only with the king of Israel.
22:31. Now the king of Syria had instructed the thirty-two commanders of the chariots, saying, “You shall not fight against anyone, small or great, except against the king of Israel alone.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:31: Commanded - "Had commanded." Ben-hadad delivers his order in the hyperbolical style common in the East. His meaning is, "Make it your chief object to kill or take the king of Israel." Apparently, his own defeat and captivity were still rankling in his mind, and he wished to retaliate on Ahab, the humiliation which he considered himself to have suffered. He shows small appreciation of the generosity which had spared his life and restored him to his kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:31: thirty and two: Kg1 20:24; Ch2 18:30
Fight: Kg1 20:33-42
small nor great: Gen 19:11; Sa1 30:2; Jer 16:6
John Gill
But the king of Syria commanded his thirty and two captains that had the rule over his chariots,.... This was the number of his kings in the first battle with Israel, and of his captains in the second, 3Kings 20:1, and the same number he had now, being very probably not only the number of his chariots, but the division of his army was into so many battalions, under the command of these captains of chariots:
saying, fight neither with small nor great; of those that belonged to Jehoshaphat:
save only with the king of Israel; and his men; for it can hardly be thought that his orders were to fight with none, nor kill any in the battle but Ahab personally; though it is very probable he might give them directions to aim at him chiefly, knowing that, if he was killed or taken, his army would flee or surrender; and he might be desirous of getting him into his hands, as he had been in his; and the rather his spite was against him, as he was the mover of the war.
John Wesley
Save only - This he ordered, truly supposing this to be the best way to put an end to the war: and by the providence of God, which disposeth the hearts of kings as he pleaseth; and inclined them to this course, that they might, though ignorantly, accomplish his counsel. Perhaps Ben - hadad only designed to have taken him prisoner, that he might now give him as honourable a treatment, as he had formerly received from him.
22:3222:32: Եւ եղեւ իբրեւ տեսին կառապետքն զՅովսափատ արքայ Յուդայ. եւ ասեն ցմիմեանս. Թուի թէ սա՛ իցէ արքայն Իսրայէլի։ Եւ պատեցի՛ն զնա պատերազմել. եւ աղաղակեաց Յովսափատ։
32 Երբ մարտակառքերի պետերը տեսան Յուդայի երկրի արքայ Յոսափատին, ասացին միմեանց. «Թւում է, թէ սա է Իսրայէլի թագաւորը»: Նրանք մօտեցան, որ կռուեն նրա դէմ, բայց Յոսափատը աղաղակեց:
32 Ու երբ կառապետները Յովսափատը տեսան, Իսրայէլի թագաւորը անշուշտ ասիկա է ըսելով՝ անոր վրայ պատերազմելու գացին։ Յովսափատ աղաղակեց։
Եւ եղեւ իբրեւ տեսին կառապետքն զՅովսափատ [519]արքայ Յուդայ``, եւ ասեն ցմիմեանս. Թուի թէ սա իցէ արքայն Իսրայելի: Եւ պատեցին զնա պատերազմել. եւ աղաղակեաց Յովսափատ:

22:32: Եւ եղեւ իբրեւ տեսին կառապետքն զՅովսափատ արքայ Յուդայ. եւ ասեն ցմիմեանս. Թուի թէ սա՛ իցէ արքայն Իսրայէլի։ Եւ պատեցի՛ն զնա պատերազմել. եւ աղաղակեաց Յովսափատ։
32 Երբ մարտակառքերի պետերը տեսան Յուդայի երկրի արքայ Յոսափատին, ասացին միմեանց. «Թւում է, թէ սա է Իսրայէլի թագաւորը»: Նրանք մօտեցան, որ կռուեն նրա դէմ, բայց Յոսափատը աղաղակեց:
32 Ու երբ կառապետները Յովսափատը տեսան, Իսրայէլի թագաւորը անշուշտ ասիկա է ըսելով՝ անոր վրայ պատերազմելու գացին։ Յովսափատ աղաղակեց։
zohrab-1805▾ eastern-1994▾ western am▾
22:3222:32 Начальники колесниц, увидев Иосафата, подумали: >, и поворотили на него, чтобы сразиться {с ним}. И закричал Иосафат.
22:32 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how εἶδον οραω view; see οἱ ο the ἄρχοντες αρχων ruling; ruler τῶν ο the ἁρμάτων αρμα chariot τὸν ο the Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even αὐτοὶ αυτος he; him εἶπον επω say; speak φαίνεται φαινω shine; appear βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel οὗτος ουτος this; he καὶ και and; even ἐκύκλωσαν κυκλοω encircle; surround αὐτὸν αυτος he; him πολεμῆσαι πολεμεω battle καὶ και and; even ἀνέκραξεν ανακραζω cry out Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
22:32 וַ wa וְ and יְהִ֡י yᵊhˈî היה be כִּ ki כְּ as רְאֹות֩ rᵊʔôṯ ראה see שָׂרֵ֨י śārˌê שַׂר chief הָ hā הַ the רֶ֜כֶב rˈeḵev רֶכֶב chariot אֶת־ ʔeṯ- אֵת [object marker] יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat וְ wᵊ וְ and הֵ֤מָּה hˈēmmā הֵמָּה they אָֽמְרוּ֙ ʔˈāmᵊrû אמר say אַ֣ךְ ʔˈaḵ אַךְ only מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel ה֔וּא hˈû הוּא he וַ wa וְ and יָּסֻ֥רוּ yyāsˌurû סור turn aside עָלָ֖יו ʕālˌāʸw עַל upon לְ lᵊ לְ to הִלָּחֵ֑ם hillāḥˈēm לחם fight וַ wa וְ and יִּזְעַ֖ק yyizʕˌaq זעק cry יְהֹושָׁפָֽט׃ yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
22:32. cum ergo vidissent principes curruum Iosaphat suspicati sunt quod ipse esset rex Israhel et impetu facto pugnabant contra eum et exclamavit IosaphatSo when the captains of the chariots saw Josaphat, they suspected that he was the king of Israel, and making a violent assault, they fought against him: and Josaphat cried out.
32. And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel; and they turned aside to fight against him: and Jehoshaphat cried out.
22:32. Therefore, when the commanders of the chariots saw Jehoshaphat, they suspected that he was the king of Israel. And making a violent assault, they fought against him. And Jehoshaphat cried out.
And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it [is] the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out:

22:32 Начальники колесниц, увидев Иосафата, подумали: <<верно это царь Израильский>>, и поворотили на него, чтобы сразиться {с ним}. И закричал Иосафат.
22:32
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
εἶδον οραω view; see
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῶν ο the
ἁρμάτων αρμα chariot
τὸν ο the
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλέα βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
αὐτοὶ αυτος he; him
εἶπον επω say; speak
φαίνεται φαινω shine; appear
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
οὗτος ουτος this; he
καὶ και and; even
ἐκύκλωσαν κυκλοω encircle; surround
αὐτὸν αυτος he; him
πολεμῆσαι πολεμεω battle
καὶ και and; even
ἀνέκραξεν ανακραζω cry out
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
22:32
וַ wa וְ and
יְהִ֡י yᵊhˈî היה be
כִּ ki כְּ as
רְאֹות֩ rᵊʔôṯ ראה see
שָׂרֵ֨י śārˌê שַׂר chief
הָ hā הַ the
רֶ֜כֶב rˈeḵev רֶכֶב chariot
אֶת־ ʔeṯ- אֵת [object marker]
יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
וְ wᵊ וְ and
הֵ֤מָּה hˈēmmā הֵמָּה they
אָֽמְרוּ֙ ʔˈāmᵊrû אמר say
אַ֣ךְ ʔˈaḵ אַךְ only
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
ה֔וּא hˈû הוּא he
וַ wa וְ and
יָּסֻ֥רוּ yyāsˌurû סור turn aside
עָלָ֖יו ʕālˌāʸw עַל upon
לְ lᵊ לְ to
הִלָּחֵ֑ם hillāḥˈēm לחם fight
וַ wa וְ and
יִּזְעַ֖ק yyizʕˌaq זעק cry
יְהֹושָׁפָֽט׃ yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
22:32. cum ergo vidissent principes curruum Iosaphat suspicati sunt quod ipse esset rex Israhel et impetu facto pugnabant contra eum et exclamavit Iosaphat
So when the captains of the chariots saw Josaphat, they suspected that he was the king of Israel, and making a violent assault, they fought against him: and Josaphat cried out.
32. And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel; and they turned aside to fight against him: and Jehoshaphat cried out.
22:32. Therefore, when the commanders of the chariots saw Jehoshaphat, they suspected that he was the king of Israel. And making a violent assault, they fought against him. And Jehoshaphat cried out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:32: Surely it is the king of Israel - This was a natural supposition, as Jehoshaphat alone wore royal robes.
And Jehoshaphat cried out - Jehoshaphat called to his men for help, using perhaps his own special battle-cry, which would be distinct from that of Ahab, and would probably be known to the Syrians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:32: they turned: Pro 13:20
Jehoshaphat: Exo 14:10; Ch2 18:31; Psa 50:15, Psa 91:15, Psa 116:1, Psa 116:2, Psa 130:1-4; Jon 2:1, Jon 2:2
Geneva 1599
And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it [is] the king of Israel. And they turned aside to fight against him: and Jehoshaphat (x) cried out.
(x) That is, to the Lord for help.
John Gill
And it came to pass, when the captains of the chariots saw Jehoshaphat,.... In his royal robes:
that they said, surely it is the king of Israel; for they might not know the persons either of Ahab or him, but judged by his habit:
and they turned aside to fight against him; pressed upon him with all their force, either to take him or slay him:
and Jehoshaphat cried out; with a loud voice, either to the captains to let them know who he was, or to his men to come to his assistance, or rather to God to help and deliver him; since it is said in 2Chron 18:31 that the Lord helped him, and moved or inclined the hearts of the captains to depart from him, as it follows here.
22:3322:33: Եւ եղեւ իբրեւ տեսին կառապետքն եթէ չէ՛ նա արքայն Իսրայէլի՝ դարձա՛ն ՚ի նմանէ։
33 Երբ մարտակառքերի պետերը տեսան, թէ նա չէ Իսրայէլի արքան, յետ դարձան:
33 Երբ կառապետները տեսան թէ անիկա Իսրայէլի թագաւորը չէ, անկէ ետ դարձան։
Եւ եղեւ իբրեւ տեսին կառապետքն եթէ չէ նա արքայն Իսրայելի, դարձան ի նմանէ:

22:33: Եւ եղեւ իբրեւ տեսին կառապետքն եթէ չէ՛ նա արքայն Իսրայէլի՝ դարձա՛ն ՚ի նմանէ։
33 Երբ մարտակառքերի պետերը տեսան, թէ նա չէ Իսրայէլի արքան, յետ դարձան:
33 Երբ կառապետները տեսան թէ անիկա Իսրայէլի թագաւորը չէ, անկէ ետ դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
22:3322:33 Начальники колесниц, видя, что это не Израильский царь, поворотили от него.
22:33 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how εἶδον οραω view; see οἱ ο the ἄρχοντες αρχων ruling; ruler τῶν ο the ἁρμάτων αρμα chariot ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel οὗτος ουτος this; he καὶ και and; even ἀπέστρεψαν αποστρεφω turn away; alienate ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
22:33 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כִּ ki כְּ as רְאֹות֙ rᵊʔôṯ ראה see שָׂרֵ֣י śārˈê שַׂר chief הָ hā הַ the רֶ֔כֶב rˈeḵev רֶכֶב chariot כִּֽי־ kˈî- כִּי that לֹא־ lō- לֹא not מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel ה֑וּא hˈû הוּא he וַ wa וְ and יָּשׁ֖וּבוּ yyāšˌûvû שׁוב return מֵ mē מִן from אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
22:33. intellexeruntque principes curruum quod non esset rex Israhel et cessaverunt ab eoAnd the captains of the chariots perceived that he was not the king of Israel, and they turned away from him.
33. And it came to pass, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him.
22:33. And the commanders of the chariots understood that he was not the king of Israel, and so they turned away from him.
And it came to pass, when the captains of the chariots perceived that it [was] not the king of Israel, that they turned back from pursuing him:

22:33 Начальники колесниц, видя, что это не Израильский царь, поворотили от него.
22:33
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
εἶδον οραω view; see
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῶν ο the
ἁρμάτων αρμα chariot
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
οὗτος ουτος this; he
καὶ και and; even
ἀπέστρεψαν αποστρεφω turn away; alienate
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
22:33
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כִּ ki כְּ as
רְאֹות֙ rᵊʔôṯ ראה see
שָׂרֵ֣י śārˈê שַׂר chief
הָ hā הַ the
רֶ֔כֶב rˈeḵev רֶכֶב chariot
כִּֽי־ kˈî- כִּי that
לֹא־ lō- לֹא not
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
ה֑וּא hˈû הוּא he
וַ wa וְ and
יָּשׁ֖וּבוּ yyāšˌûvû שׁוב return
מֵ mē מִן from
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
22:33. intellexeruntque principes curruum quod non esset rex Israhel et cessaverunt ab eo
And the captains of the chariots perceived that he was not the king of Israel, and they turned away from him.
33. And it came to pass, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him.
22:33. And the commanders of the chariots understood that he was not the king of Israel, and so they turned away from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:33: that they turned: Kg1 22:31; Psa 76:10
John Gill
And it came to pass, when the captains of the chariots perceived that it was not the king of Israel,.... Against whom only their orders were to fight:
that they turned back from pursuing him; for upon so great a force coming upon him he could not withstand, he fled.
22:3422:34: Եւ ձգեաց մի ոմն կորովութեամբ զաղեղն իւր, եւ եհար զարքայն Իսրայէլի ընդ զրահսն եւ ընդ թոքառաջսն։ Եւ ասէ ցկառապետն իւր. Դարձո՛ զձեռն քո եւ հա՛ն զիս ՚ի պատերազմէս զի խոցեա՛լ եմ։
34 Նրանցից մէկը ուժգին ձգեց իր աղեղը եւ ճեղքելով Իսրայէլի արքայի զրահը՝ խոցեց նրա թոքը: Սա ասաց իր մարտակառքի պետին՝ «Շո՛ւռ արի, ինձ հանի՛ր ռազմադաշտից, քանզի վիրաւոր եմ»:
34 Մարդ մը առանց դիտելու* իր աղեղը քաշեց ու Իսրայէլի թագաւորը զրահին օղակներուն մէջէն* զարկաւ։ Այն ատեն անիկա իր կառավարին ըսաւ. «Ձեռքդ դարձուր ու զիս բանակէն հանէ, քանզի վիրաւորուեցայ»։
Եւ ձգեաց մի ոմն [520]կորովութեամբ զաղեղն իւր, եւ եհար զարքայն Իսրայելի ընդ զրահսն եւ ընդ թոքառաջսն. եւ ասէ ցկառապետն իւր. Դարձո զձեռն քո եւ հան զիս ի պատերազմէս զի խոցեալ եմ:

22:34: Եւ ձգեաց մի ոմն կորովութեամբ զաղեղն իւր, եւ եհար զարքայն Իսրայէլի ընդ զրահսն եւ ընդ թոքառաջսն։ Եւ ասէ ցկառապետն իւր. Դարձո՛ զձեռն քո եւ հա՛ն զիս ՚ի պատերազմէս զի խոցեա՛լ եմ։
34 Նրանցից մէկը ուժգին ձգեց իր աղեղը եւ ճեղքելով Իսրայէլի արքայի զրահը՝ խոցեց նրա թոքը: Սա ասաց իր մարտակառքի պետին՝ «Շո՛ւռ արի, ինձ հանի՛ր ռազմադաշտից, քանզի վիրաւոր եմ»:
34 Մարդ մը առանց դիտելու* իր աղեղը քաշեց ու Իսրայէլի թագաւորը զրահին օղակներուն մէջէն* զարկաւ։ Այն ատեն անիկա իր կառավարին ըսաւ. «Ձեռքդ դարձուր ու զիս բանակէն հանէ, քանզի վիրաւորուեցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3422:34 А один человек случайно натянул лук и ранил царя Израильского сквозь швы лат. И сказал он своему вознице: повороти назад и вывези меня из войска, ибо я ранен.
22:34 καὶ και and; even ἐνέτεινεν εντεινω one; unit τὸ ο the τόξον τοξον bow εὐστόχως ευστοχως and; even ἐπάταξεν πατασσω pat; impact τὸν ο the βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the πνεύμονος πνευμων and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the θώρακος θωραξ breastplate καὶ και and; even εἶπεν επω say; speak τῷ ο the ἡνιόχῳ ηνιοχος he; him ἐπίστρεψον επιστρεφω turn around; return τὰς ο the χεῖράς χειρ hand σου σου of you; your καὶ και and; even ἐξάγαγέ εξαγω lead out; bring out με με me ἐκ εκ from; out of τοῦ ο the πολέμου πολεμος battle ὅτι οτι since; that τέτρωμαι τιτρωσκω wound
22:34 וְ wᵊ וְ and אִ֗ישׁ ʔˈîš אִישׁ man מָשַׁ֤ךְ māšˈaḵ משׁך draw בַּ ba בְּ in † הַ the קֶּ֨שֶׁת֙ qqˈešeṯ קֶשֶׁת bow לְ lᵊ לְ to תֻמֹּ֔ו ṯummˈô תֹּם completeness וַ wa וְ and יַּכֶּה֙ yyakkˌeh נכה strike אֶת־ ʔeṯ- אֵת [object marker] מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בֵּ֥ין bˌên בַּיִן interval הַ ha הַ the דְּבָקִ֖ים ddᵊvāqˌîm דֶּבֶק glue וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the שִּׁרְיָ֑ן šširyˈān שִׁרְיֹון scaly mail וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to רַכָּבֹ֗ו rakkāvˈô רַכָּב charioteer הֲפֹ֥ךְ hᵃfˌōḵ הפך turn יָדְךָ֛ yāḏᵊḵˈā יָד hand וְ wᵊ וְ and הֹוצִיאֵ֥נִי hôṣîʔˌēnî יצא go out מִן־ min- מִן from הַֽ hˈa הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp כִּ֥י kˌî כִּי that הָחֳלֵֽיתִי׃ hoḥᵒlˈêṯî חלה become weak
22:34. unus autem quidam tetendit arcum in incertum sagittam dirigens et casu percussit regem Israhel inter pulmonem et stomachum at ille dixit aurigae suo verte manum tuam et eice me de exercitu quia graviter vulneratus sumAnd a certain man bent his bow, shooting at a venture, and chanced to strike the king of Israel, between the lungs and the stomach. But he said to the driver of his chariot: Turn thy hand, and carry me out of the army, for I am grievously wounded.
34. And a certain man drew his bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am sore wounded.
22:34. But a certain man bent his bow, aiming the arrow without certitude, and by chance he struck the king of Israel, between the lungs and the stomach. Then he said to the driver of his chariot, “Turn your hand, and carry me away from the army, for I have been grievously wounded.”
And a [certain] man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded:

22:34 А один человек случайно натянул лук и ранил царя Израильского сквозь швы лат. И сказал он своему вознице: повороти назад и вывези меня из войска, ибо я ранен.
22:34
καὶ και and; even
ἐνέτεινεν εντεινω one; unit
τὸ ο the
τόξον τοξον bow
εὐστόχως ευστοχως and; even
ἐπάταξεν πατασσω pat; impact
τὸν ο the
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
πνεύμονος πνευμων and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
θώρακος θωραξ breastplate
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
ἡνιόχῳ ηνιοχος he; him
ἐπίστρεψον επιστρεφω turn around; return
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
καὶ και and; even
ἐξάγαγέ εξαγω lead out; bring out
με με me
ἐκ εκ from; out of
τοῦ ο the
πολέμου πολεμος battle
ὅτι οτι since; that
τέτρωμαι τιτρωσκω wound
22:34
וְ wᵊ וְ and
אִ֗ישׁ ʔˈîš אִישׁ man
מָשַׁ֤ךְ māšˈaḵ משׁך draw
בַּ ba בְּ in
† הַ the
קֶּ֨שֶׁת֙ qqˈešeṯ קֶשֶׁת bow
לְ lᵊ לְ to
תֻמֹּ֔ו ṯummˈô תֹּם completeness
וַ wa וְ and
יַּכֶּה֙ yyakkˌeh נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בֵּ֥ין bˌên בַּיִן interval
הַ ha הַ the
דְּבָקִ֖ים ddᵊvāqˌîm דֶּבֶק glue
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
שִּׁרְיָ֑ן šširyˈān שִׁרְיֹון scaly mail
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
רַכָּבֹ֗ו rakkāvˈô רַכָּב charioteer
הֲפֹ֥ךְ hᵃfˌōḵ הפך turn
יָדְךָ֛ yāḏᵊḵˈā יָד hand
וְ wᵊ וְ and
הֹוצִיאֵ֥נִי hôṣîʔˌēnî יצא go out
מִן־ min- מִן from
הַֽ hˈa הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
כִּ֥י kˌî כִּי that
הָחֳלֵֽיתִי׃ hoḥᵒlˈêṯî חלה become weak
22:34. unus autem quidam tetendit arcum in incertum sagittam dirigens et casu percussit regem Israhel inter pulmonem et stomachum at ille dixit aurigae suo verte manum tuam et eice me de exercitu quia graviter vulneratus sum
And a certain man bent his bow, shooting at a venture, and chanced to strike the king of Israel, between the lungs and the stomach. But he said to the driver of his chariot: Turn thy hand, and carry me out of the army, for I am grievously wounded.
34. And a certain man drew his bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am sore wounded.
22:34. But a certain man bent his bow, aiming the arrow without certitude, and by chance he struck the king of Israel, between the lungs and the stomach. Then he said to the driver of his chariot, “Turn your hand, and carry me away from the army, for I have been grievously wounded.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:34: Drew a bow at a venture - It is supposed that he shot, as the archers in general did, not aiming at any person in particular.
The word לתמו lethummo, which we translate in his simplicity, has been variously understood; in his integrity, his uprightness; in his perfection; i.e., to the utmost of his skill and strength. This is most probably the meaning; and may imply both aim and power, having his butt full in view.
In cases where the archers wished to do the greatest execution, they bent their bows, and pulled till the subtending string drew back the arrow up to its head. This they could not do always, because it required their whole strength; and they could not put forth their utmost effort each time and continue to discharge many shots. Our old national ballad of the Chevy-chace mentions the slaying of Sir Hugh Montgomery, who had slain Earl Percy, in nearly the same way that Ahab appears to have been shot: -
"And thus did both these nobles die,
Whose courage none could stain:
An English archer then perceived
His noble lord was slain,
Who had a bow bent in his hand
Made of a trusty tree;
An arrow, of a cloth-yard long,
Up to the head drew he; Against
Sir Hugh Montgomery then
So right his shaft he set,
The gray goose wing that was thereon
In his heart's blood was wet."
Between the joints of the harness - "Between the cuirass and the lower part of the helmet;" and then the arrow must pass through the neck, just above the breast: or "between the cuirass and the cuissarts;" and then the arrow must pass through the abdomen, or just where the armor of the thighs joins to that which covers the breast and belly.
The Vulgate has Inter pulmonem et stomachum; "Between the lungs and the stomach;" consequently, in the region of the heart.
3 Kings (1 Kings) 22:35
Albert Barnes: Notes on the Bible - 1834
22:34: At a venture - literally, as in the margin, i. e. without intent to kill the king.
Between the joints of the harness - literally, as in the margin. The "joints" were probably pieces of armor which attached the breast-plate to the helmet or to the greaves. The arrow entered between the breastplate and one of these "joints." breastplates made of metal scales were common both in Egypt and Assyria.
Turn thine hand - literally, "turn thy hands." The driver of a chariot, both in Egypt and Assyria, held the reins with his two hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:34: at a venture: Heb. in his simplicity, Sa2 15:11
and smote: Sa1 17:49; Kg2 9:24
joints of the harness: Heb. joints and the breast-plate, Rev 9:9
wounded: Heb. made sick, Ch2 18:30, Ch2 35:23 *marg. Mic 6:13
John Gill
And a certain man drew a bow at a venture,.... Not aiming at the king of Israel, or knowing whereabout he was. In the Targum on 2Chron 18:33, this man is said to be Naaman, the general of the army of the king of Syria, and so Jarchi here; but though he did this in his simplicity, as the word signifies, without any intention to smite any particular person; yet God directed the arrow to the man he had marked for destruction, and neither his disguise, nor coat of mail, could secure from that:
and smote the king of Israel between the joints of the harness: of which the pieces of armour on him were joined together, the higher and lower parts of it, the breastplate, and what covered the belly; and though these were joined as close as they were capable of joining them in those times, yet the arrow, guided by divine Providence, found its way into his body:
wherefore he said unto the driver of his chariot, turn thine hand; or hands, with which he held the reins, and turn the horses on one side:
and carry me out of the host; where the battle was hottest, to a place more remote and private, that he might have the wound examined, and the blood stopped, and return again, as it seems he did:
for I am wounded; or rather "I am sick" (s), or ill, as the Targum; somewhat out of order, and therefore chose to retire a little while; not caring it should be known that he was smitten and wounded, lest his soldiers should be disheartened.
(s) "aegrotare factus sum", Vatablus; "aegrotus factus sum", Junius & Tremellius.
John Wesley
The joints - Where the several parts of his armour were joined together. The only place about him where this arrow of death could find entrance. No armour is proof against the darts of divine vengeance. Case the criminal in steel, and it is all one: he that made him, can make his sword approach him. And that which to us seems altogether casual, comes by the determinate counsel of God.
22:3522:35: Եւ սաստկացա՛ւ պատերազմն յաւուր յայնմիկ. եւ արքայ կայր ՚ի վերայ կառացն ընդդէմ Ասորւոցն յայգուէ մինչեւ ցերեկոյ. եւ հոսէր արիւնն ՚ի վիրէ անտի, եւ լնոյր զծոց կառացն. եւ իբրեւ ընդ երեկս եղեւ՝ ե՛լ ոգին[3741]։ [3741] Յօրինակին ՚ի բնաբանի գրի. Ընդդէմ Սամարացւոցն յայգ՛՛։ Իսկ ՚ի լուս՛՛. նշանակի՝ ասորւոցն, համաձայն այլոց. ըստ որում եւ մեք եդաք։
35 Այդ օրը, սակայն, պատերազմը սաստկացաւ, եւ արքան այգաբացից մինչեւ երեկոյ մնաց իր մարտակառքում, ասորիների դէմ: Արիւնը հոսում էր վէրքից ու լցւում մարտակառքի մէջ: Երբ երեկոյ եղաւ, նա մեռաւ:
35 Այն օրը պատերազմը սաստկացաւ ու թագաւորը Ասորիներուն դէմ իր կառքին մէջ կեցաւ եւ իրիկուան դէմ մեռաւ։ Վէրքին արիւնը կառքին մէջ վազեց։
Եւ սաստկացաւ պատերազմն յաւուր յայնմիկ. եւ արքայ կայր ի վերայ կառացն ընդդէմ Ասորւոցն [521]յայգուէ մինչեւ ցերեկոյ``. եւ հոսէր արիւնն ի վիրէ անտի [522]եւ լնոյր զծոց կառացն. եւ իբրեւ ընդ երեկս եղեւ, ել ոգին:

22:35: Եւ սաստկացա՛ւ պատերազմն յաւուր յայնմիկ. եւ արքայ կայր ՚ի վերայ կառացն ընդդէմ Ասորւոցն յայգուէ մինչեւ ցերեկոյ. եւ հոսէր արիւնն ՚ի վիրէ անտի, եւ լնոյր զծոց կառացն. եւ իբրեւ ընդ երեկս եղեւ՝ ե՛լ ոգին[3741]։
[3741] Յօրինակին ՚ի բնաբանի գրի. Ընդդէմ Սամարացւոցն յայգ՛՛։ Իսկ ՚ի լուս՛՛. նշանակի՝ ասորւոցն, համաձայն այլոց. ըստ որում եւ մեք եդաք։
35 Այդ օրը, սակայն, պատերազմը սաստկացաւ, եւ արքան այգաբացից մինչեւ երեկոյ մնաց իր մարտակառքում, ասորիների դէմ: Արիւնը հոսում էր վէրքից ու լցւում մարտակառքի մէջ: Երբ երեկոյ եղաւ, նա մեռաւ:
35 Այն օրը պատերազմը սաստկացաւ ու թագաւորը Ասորիներուն դէմ իր կառքին մէջ կեցաւ եւ իրիկուան դէմ մեռաւ։ Վէրքին արիւնը կառքին մէջ վազեց։
zohrab-1805▾ eastern-1994▾ western am▾
22:3522:35 Но сражение в тот день усилилось, и царь стоял на колеснице против Сириян, и вечером умер, и кровь из раны лилась в колесницу.
22:35 καὶ και and; even ἐτροπώθη τροποω the πόλεμος πολεμος battle ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king ἦν ειμι be ἑστηκὼς ιστημι stand; establish ἐπὶ επι in; on τοῦ ο the ἅρματος αρμα chariot ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite Συρίας συρια Syria; Siria ἀπὸ απο from; away πρωὶ πρωι early ἕως εως till; until ἑσπέρας εσπερα evening καὶ και and; even ἀπέχυννε αποχεω the αἷμα αιμα blood; bloodstreams ἐκ εκ from; out of τῆς ο the πληγῆς πληγη plague; stroke εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay τοῦ ο the ἅρματος αρμα chariot καὶ και and; even ἀπέθανεν αποθνησκω die ἑσπέρας εσπερα evening καὶ και and; even ἐξεπορεύετο εκπορευομαι emerge; travel out τὸ ο the αἷμα αιμα blood; bloodstreams τῆς ο the τροπῆς τροπη turning ἕως εως till; until τοῦ ο the κόλπου κολπος bosom; bay τοῦ ο the ἅρματος αρμα chariot
22:35 וַ wa וְ and תַּעֲלֶ֤ה ttaʕᵃlˈeh עלה ascend הַ ha הַ the מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he וְ wᵊ וְ and הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king הָיָ֧ה hāyˈā היה be מָעֳמָ֛ד moʕᵒmˈāḏ עמד stand בַּ ba בְּ in † הַ the מֶּרְכָּבָ֖ה mmerkāvˌā מֶרְכָּבָה chariot נֹ֣כַח nˈōḵaḥ נֹכַח straightness אֲרָ֑ם ʔᵃrˈām אֲרָם Aram וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die בָּ bā בְּ in † הַ the עֶ֔רֶב ʕˈerev עֶרֶב evening וַ wa וְ and יִּ֥צֶק yyˌiṣeq יצק pour דַּֽם־ dˈam- דָּם blood הַ ha הַ the מַּכָּ֖ה mmakkˌā מַכָּה blow אֶל־ ʔel- אֶל to חֵ֥יק ḥˌêq חֵיק lap הָ hā הַ the רָֽכֶב׃ rˈāḵev רֶכֶב chariot
22:35. commissum est ergo proelium in die illa et rex Israhel stabat in curru suo contra Syros et mortuus est vesperi fluebat autem sanguis plagae in sinum currusAnd the battle was fought that day, and the king of Israel stood in his chariot against the Syrians, and he died in the evening: and the blood ran out of the wound into the midst of the chariot.
35. And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the bottom of the chariot.
22:35. Then the battle was undertaken throughout that day. And the king of Israel was standing on his chariot opposite the Syrians, and he died in the evening. For the blood was flowing from the wound into the joints of the chariot.
And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot:

22:35 Но сражение в тот день усилилось, и царь стоял на колеснице против Сириян, и вечером умер, и кровь из раны лилась в колесницу.
22:35
καὶ και and; even
ἐτροπώθη τροποω the
πόλεμος πολεμος battle
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
ὁ ο the
βασιλεὺς βασιλευς monarch; king
ἦν ειμι be
ἑστηκὼς ιστημι stand; establish
ἐπὶ επι in; on
τοῦ ο the
ἅρματος αρμα chariot
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
Συρίας συρια Syria; Siria
ἀπὸ απο from; away
πρωὶ πρωι early
ἕως εως till; until
ἑσπέρας εσπερα evening
καὶ και and; even
ἀπέχυννε αποχεω the
αἷμα αιμα blood; bloodstreams
ἐκ εκ from; out of
τῆς ο the
πληγῆς πληγη plague; stroke
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
τοῦ ο the
ἅρματος αρμα chariot
καὶ και and; even
ἀπέθανεν αποθνησκω die
ἑσπέρας εσπερα evening
καὶ και and; even
ἐξεπορεύετο εκπορευομαι emerge; travel out
τὸ ο the
αἷμα αιμα blood; bloodstreams
τῆς ο the
τροπῆς τροπη turning
ἕως εως till; until
τοῦ ο the
κόλπου κολπος bosom; bay
τοῦ ο the
ἅρματος αρμα chariot
22:35
וַ wa וְ and
תַּעֲלֶ֤ה ttaʕᵃlˈeh עלה ascend
הַ ha הַ the
מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war
בַּ ba בְּ in
† הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
הָיָ֧ה hāyˈā היה be
מָעֳמָ֛ד moʕᵒmˈāḏ עמד stand
בַּ ba בְּ in
† הַ the
מֶּרְכָּבָ֖ה mmerkāvˌā מֶרְכָּבָה chariot
נֹ֣כַח nˈōḵaḥ נֹכַח straightness
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
וַ wa וְ and
יָּ֣מָת yyˈāmoṯ מות die
בָּ bā בְּ in
† הַ the
עֶ֔רֶב ʕˈerev עֶרֶב evening
וַ wa וְ and
יִּ֥צֶק yyˌiṣeq יצק pour
דַּֽם־ dˈam- דָּם blood
הַ ha הַ the
מַּכָּ֖ה mmakkˌā מַכָּה blow
אֶל־ ʔel- אֶל to
חֵ֥יק ḥˌêq חֵיק lap
הָ hā הַ the
רָֽכֶב׃ rˈāḵev רֶכֶב chariot
22:35. commissum est ergo proelium in die illa et rex Israhel stabat in curru suo contra Syros et mortuus est vesperi fluebat autem sanguis plagae in sinum currus
And the battle was fought that day, and the king of Israel stood in his chariot against the Syrians, and he died in the evening: and the blood ran out of the wound into the midst of the chariot.
35. And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the bottom of the chariot.
22:35. Then the battle was undertaken throughout that day. And the king of Israel was standing on his chariot opposite the Syrians, and he died in the evening. For the blood was flowing from the wound into the joints of the chariot.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:35: The king was stayed up - He did not wish his misfortune should be known, lest his troops should be discouraged.
3 Kings (1 Kings) 22:36
Albert Barnes: Notes on the Bible - 1834
22:35: The battle increased - See the margin; i. e. the tide of battle rose higher. Compare Isa 8:7-8.
The king was stayed up in his chariot - The king's wound made it impossible for him to remain standing without help; he therefore had himself supported in his chariot by attendants, in order that his soldiers might not lose heart, as they would be sure to do, if they knew of his peril. Ahab must not be denied the credit of right princely fortitude on this occasion.
The midst of the chariot - literally, as in the margin. The "bosom" of the chariot is the rounded front, with the portion of the standing board that adjoined it. Here the blood would naturally collect, forming a pool, in which the king and his charioteer must have stood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:35: increased: Heb. ascended
died at even: Kg1 22:28, Kg1 20:42
midst: Heb. bosom
Geneva 1599
And the battle increased that day: and the (y) king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.
(y) That is, Ahab, king of Israel.
John Gill
And the battle increased that day,.... It went on, and did not stop upon Ahab's going out of the host, but was very hot, and both sides fought furiously:
and the king was stayed up in his chariot against the Syrians: the Targum is,
"he strengthened himself, and stood;''
he exerted himself to the uttermost, and stood as long as he could, or could be supported, fighting against the Syrians, to animate his army, and that the Syrians might not have any notion of his being wounded:
and died at even: in his chariot:
and the blood ran out of the wound into the midst of the chariot; or "bosom" (t) of it, the hollow part of it.
(t) "ad sinum", Montanus; "in sinum", Vatablus.
22:3622:36: Եւ եկաց քարոզ զօրուն ՚ի բանակին՝ ընդ մտանել արեւուն՝ եւ ասէ. Իւրաքանչի՛ւր ՚ի քաղաք իւր՝ եւ յերկիր իւր[3742], [3742] Այլք. Իւրաքանչիւրոք ՚ի քաղաք իւր։
36 Արեգակը մայր մտնելիս մունետիկը յայտնեց զօրքին. «Ամէն ոք իր քաղաքը, իր երկիրը թող գնայ, որովհետեւ արքան մեռել է»:
36 Երբ արեւը կը մտնէր, բանակին մէջ մունետիկ պտըտեցաւ ու ըսաւ. «Ամէն մարդ իր քաղաքը ու ամէն մարդ իր երկիրը թող դառնայ»։
Եւ եկաց քարոզ զօրուն ի բանակին ընդ մտանել արեւուն եւ ասէ. Իւրաքանչիւր ոք ի քաղաք իւր եւ յերկիր [523]իւր, զի մեռաւ արքայ:

22:36: Եւ եկաց քարոզ զօրուն ՚ի բանակին՝ ընդ մտանել արեւուն՝ եւ ասէ. Իւրաքանչի՛ւր ՚ի քաղաք իւր՝ եւ յերկիր իւր[3742],
[3742] Այլք. Իւրաքանչիւրոք ՚ի քաղաք իւր։
36 Արեգակը մայր մտնելիս մունետիկը յայտնեց զօրքին. «Ամէն ոք իր քաղաքը, իր երկիրը թող գնայ, որովհետեւ արքան մեռել է»:
36 Երբ արեւը կը մտնէր, բանակին մէջ մունետիկ պտըտեցաւ ու ըսաւ. «Ամէն մարդ իր քաղաքը ու ամէն մարդ իր երկիրը թող դառնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3622:36 И провозглашено было по всему стану при захождении солнца: каждый иди в свой город, каждый в свою землю!
22:36 καὶ και and; even ἔστη ιστημι stand; establish ὁ ο the στρατοκῆρυξ στρατοκηρυξ set; sink τοῦ ο the ἡλίου ηλιος sun λέγων λεγω tell; declare ἕκαστος εκαστος each εἰς εις into; for τὴν ο the ἑαυτοῦ εαυτου of himself; his own πόλιν πολις city καὶ και and; even εἰς εις into; for τὴν ο the ἑαυτοῦ εαυτου of himself; his own γῆν γη earth; land
22:36 וַ wa וְ and יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass הָ hā הַ the רִנָּה֙ rinnˌā רִנָּה cry of joy בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp כְּ kᵊ כְּ as בֹ֥א vˌō בוא come הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אִ֥ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to עִירֹ֖ו ʕîrˌô עִיר town וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
22:36. et praeco personuit in universo exercitu antequam sol occumberet dicens unusquisque revertatur in civitatem et in terram suamAnd the herald proclaimed through all the army, before the sun set, saying: Let every man return to his own city, and to his own country.
36. And there went a cry throughout the host about the going down of the sun, saying, Every man to his city, and every man to his country.
22:36. And a herald proclaimed throughout the entire army, before the setting of the sun, saying: “Let each one return to his own city, and to his own land.”
And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country:

22:36 И провозглашено было по всему стану при захождении солнца: каждый иди в свой город, каждый в свою землю!
22:36
καὶ και and; even
ἔστη ιστημι stand; establish
ὁ ο the
στρατοκῆρυξ στρατοκηρυξ set; sink
τοῦ ο the
ἡλίου ηλιος sun
λέγων λεγω tell; declare
ἕκαστος εκαστος each
εἰς εις into; for
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
πόλιν πολις city
καὶ και and; even
εἰς εις into; for
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
γῆν γη earth; land
22:36
וַ wa וְ and
יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass
הָ hā הַ the
רִנָּה֙ rinnˌā רִנָּה cry of joy
בַּֽ bˈa בְּ in
† הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
כְּ kᵊ כְּ as
בֹ֥א vˌō בוא come
הַ ha הַ the
שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun
לֵ lē לְ to
אמֹ֑ר ʔmˈōr אמר say
אִ֥ישׁ ʔˌîš אִישׁ man
אֶל־ ʔel- אֶל to
עִירֹ֖ו ʕîrˌô עִיר town
וְ wᵊ וְ and
אִ֥ישׁ ʔˌîš אִישׁ man
אֶל־ ʔel- אֶל to
אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
22:36. et praeco personuit in universo exercitu antequam sol occumberet dicens unusquisque revertatur in civitatem et in terram suam
And the herald proclaimed through all the army, before the sun set, saying: Let every man return to his own city, and to his own country.
36. And there went a cry throughout the host about the going down of the sun, saying, Every man to his city, and every man to his country.
22:36. And a herald proclaimed throughout the entire army, before the setting of the sun, saying: “Let each one return to his own city, and to his own land.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:36: Every man to his city - It appears that the Israelites and Jews maintained the fight the whole of the day; but when at evening the king died, and this was known, there was a proclamation made, probably with the consent of both Syrians and Israelites, that the war was over. Ahab being dead, his subjects did not choose to contend for Ramoth-gilead; so the Israelites went to their own cities, and the Syrians to their own country.
3 Kings (1 Kings) 22:38
Albert Barnes: Notes on the Bible - 1834
22:36: About the going down of the sun - i. e. as soon as Ahab was dead. The abandonment of the expedition and dispersion of the army on the death of the king is thoroughly Oriental.
The Septuagint version reads Kg1 22:36-37, "Every man to his city, and every man to his own country, for the king is dead: And they came to Samaria," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:36: there went: Kg1 22:17, Kg1 22:31, Kg1 12:16; Kg2 14:12
Every man: Kg1 12:24; Jdg 7:7, Jdg 7:8, Jdg 21:24; Sa1 4:10; Sa2 19:8; Kg2 14:12
Geneva 1599
And there went a proclamation throughout the (z) host about the going down of the sun, saying, Every man to his city, and every man to his own country.
(z) Of the Israelites.
John Gill
And there went a proclamation throughout the host, about the going down of the sun,.... Much about the time that Ahab died; and this proclamation by an herald might be made by his order, as he was dying, or by Jehoshaphat, when he understood he was dead:
saying, every man to his city, and every man to his own country; the order was to cease fighting, and make the best of their way as fast as they could to their own homes, since their shepherd and master was dead, which fulfilled the vision of Micaiah, 3Kings 22:17. It seems to have been a drawn battle, at least there is no account of the advantage on either side.
22:3722:37: զի մեռա՛ւ արքայ։ Եւ եկն ՚ի Սամարիա, եւ թաղեցին զարքայ ՚ի Սամարիա։
37 Արքային բերեցին Սամարիա եւ Սամարիայում էլ թաղեցին:
37 Թագաւորը մեռաւ ու Սամարիա տարին ու թաղեցին։
Եւ եկն`` ի Սամարիա, եւ թաղեցին զարքայ ի Սամարիա:

22:37: զի մեռա՛ւ արքայ։ Եւ եկն ՚ի Սամարիա, եւ թաղեցին զարքայ ՚ի Սամարիա։
37 Արքային բերեցին Սամարիա եւ Սամարիայում էլ թաղեցին:
37 Թագաւորը մեռաւ ու Սամարիա տարին ու թաղեցին։
zohrab-1805▾ eastern-1994▾ western am▾
22:3722:37 И умер царь, и привезен был в Самарию, и похоронили царя в Самарии.
22:37 ὅτι οτι since; that τέθνηκεν θνησκω die; departed ὁ ο the βασιλεύς βασιλευς monarch; king καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Σαμάρειαν σαμαρεια Samareia; Samaria καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for τὸν ο the βασιλέα βασιλευς monarch; king ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria
22:37 וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יָּבֹ֖וא yyāvˌô בוא come שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and יִּקְבְּר֥וּ yyiqbᵊrˌû קבר bury אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king בְּ bᵊ בְּ in שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
22:37. mortuus est autem rex et perlatus est Samariam sepelieruntque regem in SamariaAnd the king died, and was carried into Samaria: and they buried the king in Samaria.
37. So the king died, and was brought to Samaria; and they buried the king in Samaria.
22:37. Then the king died, and he was carried into Samaria. And they buried the king in Samaria.
So the king died, and was brought to Samaria; and they buried the king in Samaria:

22:37 И умер царь, и привезен был в Самарию, и похоронили царя в Самарии.
22:37
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
ὁ ο the
βασιλεύς βασιλευς monarch; king
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Σαμάρειαν σαμαρεια Samareia; Samaria
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
τὸν ο the
βασιλέα βασιλευς monarch; king
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
22:37
וַ wa וְ and
יָּ֣מָת yyˈāmoṯ מות die
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יָּבֹ֖וא yyāvˌô בוא come
שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria
וַ wa וְ and
יִּקְבְּר֥וּ yyiqbᵊrˌû קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
בְּ bᵊ בְּ in
שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
22:37. mortuus est autem rex et perlatus est Samariam sepelieruntque regem in Samaria
And the king died, and was carried into Samaria: and they buried the king in Samaria.
37. So the king died, and was brought to Samaria; and they buried the king in Samaria.
22:37. Then the king died, and he was carried into Samaria. And they buried the king in Samaria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:37: was brought: Heb. came, Kg1 22:37
John Gill
So the king died, and they brought him to Samaria,.... In the chariot he died in:
and they buried the king in Samaria; where his father Omri was buried, 3Kings 16:28.
John Wesley
Died - Finding too late the truth of Micaiah's words; and Zedekiah's horns of iron, pushing not the Syrians, but himself, into destruction.
22:3822:38: Եւ լուացին զկառսն յաւազանս Սամարեայ. եւ լիզէին խոզք եւ շունք զարիւն նորա. եւ բոզք լուացան յարեանն, ըստ բանին Տեառն զոր խօսեցաւ։
38 Սամարիայի ջրաւազաններում լուացին մարտակառքերը, խոզերն ու շները լիզեցին նրա արիւնը, իսկ բոզերը լողացան նրա արեան մէջ, ինչպէս կանխատեսել էր Տէրը:
38 Եւ կառքը Սամարիայի աւազանին քով լուացին ու շուները անոր արիւնը լափեցին. անոր զէնքերն ալ հոն լուացին՝ Տէրոջը ըսած խօսքին համեմատ։
Եւ լուացին զկառսն յաւազանս Սամարեայ. եւ լիզէին [524]խոզք եւ`` շունք զարիւն նորա, եւ [525]բոզք լուացան յարեանն``, ըստ բանին Տեառն զոր խօսեցաւ:

22:38: Եւ լուացին զկառսն յաւազանս Սամարեայ. եւ լիզէին խոզք եւ շունք զարիւն նորա. եւ բոզք լուացան յարեանն, ըստ բանին Տեառն զոր խօսեցաւ։
38 Սամարիայի ջրաւազաններում լուացին մարտակառքերը, խոզերն ու շները լիզեցին նրա արիւնը, իսկ բոզերը լողացան նրա արեան մէջ, ինչպէս կանխատեսել էր Տէրը:
38 Եւ կառքը Սամարիայի աւազանին քով լուացին ու շուները անոր արիւնը լափեցին. անոր զէնքերն ալ հոն լուացին՝ Տէրոջը ըսած խօսքին համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
22:3822:38 И обмыли колесницу на пруде Самарийском, и псы лизали кровь его, и омывали блудницы, по слову Господа, которое Он изрек.
22:38 καὶ και and; even ἀπένιψαν απονιπτω wash off τὸ ο the ἅρμα αρμα chariot ἐπὶ επι in; on τὴν ο the κρήνην κρηνη Samareia; Samaria καὶ και and; even ἐξέλειξαν εκλειχω the ὕες υς sow καὶ και and; even οἱ ο the κύνες κυων dog τὸ ο the αἷμα αιμα blood; bloodstreams καὶ και and; even αἱ ο the πόρναι πορνη prostitute ἐλούσαντο λουω bathe ἐν εν in τῷ ο the αἵματι αιμα blood; bloodstreams κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ὃ ος who; what ἐλάλησεν λαλεω talk; speak
22:38 וַ wa וְ and יִּשְׁטֹ֨ף yyišṭˌōf שׁטף wash off אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רֶ֜כֶב rˈeḵev רֶכֶב chariot עַ֣ל׀ ʕˈal עַל upon בְּרֵכַ֣ת bᵊrēḵˈaṯ בְּרֵכָה pool שֹׁמְרֹ֗ון šōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and יָּלֹ֤קּוּ yyālˈōqqû לקק lick הַ ha הַ the כְּלָבִים֙ kkᵊlāvîm כֶּלֶב dog אֶת־ ʔeṯ- אֵת [object marker] דָּמֹ֔ו dāmˈô דָּם blood וְ wᵊ וְ and הַ ha הַ the זֹּנֹ֖ות zzōnˌôṯ זנה fornicate רָחָ֑צוּ rāḥˈāṣû רחץ wash כִּ ki כְּ as דְבַ֥ר ḏᵊvˌar דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֵּֽר׃ dibbˈēr דבר speak
22:38. et laverunt currum in piscina Samariae et linxerunt canes sanguinem eius et habenas laverunt iuxta verbum Domini quod locutus fueratAnd they washed his chariot in the pool of Samaria and the dogs licked up his blood, and they washed the reins according to the word of the Lord which he had spoken.
38. And they washed the chariot by the pool of Samaria; and the dogs licked up his blood; ( now the harlots washed themselves ;) according unto the word of the LORD which he spake.
22:38. And they washed his chariot in the pool of Samaria. And the dogs licked up his blood. And they washed the reins, in accord with the word of the Lord which he had spoken.
And [one] washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the LORD which he spake:

22:38 И обмыли колесницу на пруде Самарийском, и псы лизали кровь его, и омывали блудницы, по слову Господа, которое Он изрек.
22:38
καὶ και and; even
ἀπένιψαν απονιπτω wash off
τὸ ο the
ἅρμα αρμα chariot
ἐπὶ επι in; on
τὴν ο the
κρήνην κρηνη Samareia; Samaria
καὶ και and; even
ἐξέλειξαν εκλειχω the
ὕες υς sow
καὶ και and; even
οἱ ο the
κύνες κυων dog
τὸ ο the
αἷμα αιμα blood; bloodstreams
καὶ και and; even
αἱ ο the
πόρναι πορνη prostitute
ἐλούσαντο λουω bathe
ἐν εν in
τῷ ο the
αἵματι αιμα blood; bloodstreams
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ὃ ος who; what
ἐλάλησεν λαλεω talk; speak
22:38
וַ wa וְ and
יִּשְׁטֹ֨ף yyišṭˌōf שׁטף wash off
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
רֶ֜כֶב rˈeḵev רֶכֶב chariot
עַ֣ל׀ ʕˈal עַל upon
בְּרֵכַ֣ת bᵊrēḵˈaṯ בְּרֵכָה pool
שֹׁמְרֹ֗ון šōmᵊrˈôn שֹׁמְרֹון Samaria
וַ wa וְ and
יָּלֹ֤קּוּ yyālˈōqqû לקק lick
הַ ha הַ the
כְּלָבִים֙ kkᵊlāvîm כֶּלֶב dog
אֶת־ ʔeṯ- אֵת [object marker]
דָּמֹ֔ו dāmˈô דָּם blood
וְ wᵊ וְ and
הַ ha הַ the
זֹּנֹ֖ות zzōnˌôṯ זנה fornicate
רָחָ֑צוּ rāḥˈāṣû רחץ wash
כִּ ki כְּ as
דְבַ֥ר ḏᵊvˌar דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֵּֽר׃ dibbˈēr דבר speak
22:38. et laverunt currum in piscina Samariae et linxerunt canes sanguinem eius et habenas laverunt iuxta verbum Domini quod locutus fuerat
And they washed his chariot in the pool of Samaria and the dogs licked up his blood, and they washed the reins according to the word of the Lord which he had spoken.
38. And they washed the chariot by the pool of Samaria; and the dogs licked up his blood; ( now the harlots washed themselves ;) according unto the word of the LORD which he spake.
22:38. And they washed his chariot in the pool of Samaria. And the dogs licked up his blood. And they washed the reins, in accord with the word of the Lord which he had spoken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:38: The dogs licked up his blood - Some of the rabbins think that this was in the very place where Naboth was stoned; see on Kg1 21:19 (note). The Septuagint translates this verse strangely: "And the swine and the dogs licked his blood, and the whores bathed themselves in his blood, according to the word of the Lord." It is certain that the Hebrew words, הזנות רחצו hazzonoth rachatsu, "washed his armor," might be translated as the Septuagint have done; "and the whores (or public women) washed," etc. And so the rabbins seem to have understood the words; but then they suppose that Jezebel had made him two images of prostitutes, which he had with him in the chariot. It is not worth inquiring into the use for which they say these images were made. See Kimchi and Jarchi.
3 Kings (1 Kings) 22:39
Albert Barnes: Notes on the Bible - 1834
22:38: They washed his armour - Rather, "the harlots bathed in it." The "pool of Samaria," which was stained with Ahab's blood by the washing of his chariot in it, was, according to Josephus, the usual bathing-place of the Samaritan harlots. A large tank or reservoir, probably identical with this pool, still remains on the slope of the hill of Samaria, immediately outside the walls.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:38: and the dogs: Kg1 21:19; Jos 23:14, Jos 23:15; Isa 44:25, Isa 44:26, Isa 48:3-5; Jer 44:21-23; Zac 1:4-6; Mat 24:35
John Gill
And one washed the chariot in the pool of Samaria,.... After the body was taken out, very likely the chariot driver, who drove it into the pool, and plunged it into it, as the word signifies, to cleanse it from the blood of his master:
and the dogs licked up his blood; mixed with the water of the pool; the Septuagint adds, "the swine", which is not probable, such creatures not being bred in the land of Israel:
and they washed his armour; his coat of mail, through the joints of which the blood issued, and ran upon it. The word is sometimes used for whores, and is so translated here in the Greek version, and by Munster and Castalio; and both Ben Gersom and Abarbinel say, that women, who were harlots, washed here in his blood, mixed with water; and so Josephus (u) writes, that afterwards it was a custom for whores to wash in this pool; though some say (w) two whores were painted on Ahab's chariot, by the order of Jezebel, to inflame his lust, and these were what were washed; but the word signifies armour, or rather ornaments, clothes, jewels, &c.
and now all this was according to the word of the Lord which he spake; both by Elijah, that as the dogs licked the blood of Naboth, so they should his, as they now did, though not in the same place; nor was it necessary to fulfil the prophecy; see Gill on 3Kings 21:19, though some have thought (x) that his blood, mixed with the water of the pool of Samaria, was carried in a stream down to Jezreel, and there licked by the dogs, where Naboth's was; but chiefly what was spoken by Micaiah is here respected, that thus Ahab fell at Ramothgilead, as he had prophesied, 3Kings 22:17 and his life went for the life of Benhadad, as he had before declared, 3Kings 20:42.
(u) Antiqu. l. 8. c. 15. sect. 6. (w) See Jarchi & Kimchi in loc. (x) Kimchi in loc.
22:3922:39: Եւ մնացորդք բանիցն Աքաաբու, եւ ամենայն ինչ զոր արար. եւ տունն փղոսկրեայ զոր շինեաց, եւ ամենայն քաղաքքն զորս արար. ահաւանիկ գրեալ է ՚ի գիրս բանից աւուրց թագաւորացն Իսրայէլի։
39 Աքաաբի մնացած գործերը, նրա բոլոր արարքները, նրա կառուցած փղոսկրեայ տունը, կառուցապատած բոլոր քաղաքները՝ այս ամէնը նկարագրուած են Իսրայէլի թագաւորների ժամանակագրութեան մէջ:
39 Աքաաբին մնացորդ պատմութիւնն ու անոր բոլոր ըրածը եւ փղոսկրով շինած տունն ու բոլոր շինած քաղաքները ահա Իսրայէլի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։
Եւ մնացորդք բանիցն Աքաաբու, եւ ամենայն ինչ զոր արար, եւ տունն փղոսկրեայ զոր շինեաց, եւ ամենայն քաղաքքն զորս արար, ահաւանիկ գրեալ է ի գիրս բանից աւուրց թագաւորացն Իսրայելի:

22:39: Եւ մնացորդք բանիցն Աքաաբու, եւ ամենայն ինչ զոր արար. եւ տունն փղոսկրեայ զոր շինեաց, եւ ամենայն քաղաքքն զորս արար. ահաւանիկ գրեալ է ՚ի գիրս բանից աւուրց թագաւորացն Իսրայէլի։
39 Աքաաբի մնացած գործերը, նրա բոլոր արարքները, նրա կառուցած փղոսկրեայ տունը, կառուցապատած բոլոր քաղաքները՝ այս ամէնը նկարագրուած են Իսրայէլի թագաւորների ժամանակագրութեան մէջ:
39 Աքաաբին մնացորդ պատմութիւնն ու անոր բոլոր ըրածը եւ փղոսկրով շինած տունն ու բոլոր շինած քաղաքները ահա Իսրայէլի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
22:3922:39 Прочие дела Ахава, все, что он делал, и дом из слоновой кости, который он построил, и все города, которые он строил, описаны в летописи царей Израильских.
22:39 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Αχααβ αχααβ and; even πάντα πας all; every ἃ ος who; what ἐποίησεν ποιεω do; make καὶ και and; even οἶκον οικος home; household ἐλεφάντινον ελεφαντινος ivory ὃν ος who; what ᾠκοδόμησεν οικοδομεω build καὶ και and; even πάσας πας all; every τὰς ο the πόλεις πολις city ἃς ος who; what ἐποίησεν ποιεω do; make οὐκ ου not ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he γέγραπται γραφω write ἐν εν in βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τῶν ο the βασιλέων βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel
22:39 וְ wᵊ וְ and יֶתֶר֩ yeṯˌer יֶתֶר remainder דִּבְרֵ֨י divrˌê דָּבָר word אַחְאָ֜ב ʔaḥʔˈāv אַחְאָב Ahab וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֗ה ʕāśˈā עשׂה make וּ û וְ and בֵ֤ית vˈêṯ בַּיִת house הַ ha הַ the שֵּׁן֙ ššˌēn שֵׁן tooth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּנָ֔ה bānˈā בנה build וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הֶ he הַ the עָרִ֖ים ʕārˌîm עִיר town אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּנָ֑ה bānˈā בנה build הֲ hᵃ הֲ [interrogative] לֹֽוא־ lˈô- לֹא not הֵ֣ם hˈēm הֵם they כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:39. reliqua vero sermonum Ahab et universa quae fecit et domus eburneae quam aedificavit cunctarumque urbium quas extruxit nonne scripta sunt haec in libro verborum dierum regum IsrahelBut the rest of the acts of Achab, and all that he did, and the house of ivory that he made, and all the cities that he built, are they not written in the book of the words of the days of the kings of Israel?
39. Now the rest of the acts of Ahab, and all that he did, and the ivory house which he built, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?
22:39. But the rest of the words of Ahab, and all that he did, and the house of ivory that he built, and all the cities that he constructed, were these not written in the book of the words of the days of the kings of Israel?
Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, [are] they not written in the book of the chronicles of the kings of Israel:

22:39 Прочие дела Ахава, все, что он делал, и дом из слоновой кости, который он построил, и все города, которые он строил, описаны в летописи царей Израильских.
22:39
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
τῶν ο the
λόγων λογος word; log
Αχααβ αχααβ and; even
πάντα πας all; every
ἃ ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
οἶκον οικος home; household
ἐλεφάντινον ελεφαντινος ivory
ὃν ος who; what
ᾠκοδόμησεν οικοδομεω build
καὶ και and; even
πάσας πας all; every
τὰς ο the
πόλεις πολις city
ἃς ος who; what
ἐποίησεν ποιεω do; make
οὐκ ου not
ἰδοὺ ιδου see!; here I am
ταῦτα ουτος this; he
γέγραπται γραφω write
ἐν εν in
βιβλίῳ βιβλιον scroll
λόγων λογος word; log
τῶν ο the
ἡμερῶν ημερα day
τῶν ο the
βασιλέων βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
22:39
וְ wᵊ וְ and
יֶתֶר֩ yeṯˌer יֶתֶר remainder
דִּבְרֵ֨י divrˌê דָּבָר word
אַחְאָ֜ב ʔaḥʔˈāv אַחְאָב Ahab
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֗ה ʕāśˈā עשׂה make
וּ û וְ and
בֵ֤ית vˈêṯ בַּיִת house
הַ ha הַ the
שֵּׁן֙ ššˌēn שֵׁן tooth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּנָ֔ה bānˈā בנה build
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הֶ he הַ the
עָרִ֖ים ʕārˌîm עִיר town
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּנָ֑ה bānˈā בנה build
הֲ hᵃ הֲ [interrogative]
לֹֽוא־ lˈô- לֹא not
הֵ֣ם hˈēm הֵם they
כְּתוּבִ֗ים kᵊṯûvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֛פֶר sˈēfer סֵפֶר letter
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
לְ lᵊ לְ to
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:39. reliqua vero sermonum Ahab et universa quae fecit et domus eburneae quam aedificavit cunctarumque urbium quas extruxit nonne scripta sunt haec in libro verborum dierum regum Israhel
But the rest of the acts of Achab, and all that he did, and the house of ivory that he made, and all the cities that he built, are they not written in the book of the words of the days of the kings of Israel?
39. Now the rest of the acts of Ahab, and all that he did, and the ivory house which he built, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?
22:39. But the rest of the words of Ahab, and all that he did, and the house of ivory that he built, and all the cities that he constructed, were these not written in the book of the words of the days of the kings of Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: В отношение страсти к строительству (городов, дворцов) Ахав, видимо, соперничал с Соломоном; "дом из слоновой кости" (ср. Ам III:15) - верх роскоши (вероятно, впрочем, что из слоновой кости сделаны были лишь многие орнаменты дворца Ахава).
Adam Clarke: Commentary on the Bible - 1831
22:39: Ivory house - A royal palace which he built in Samaria, decorated with ivory, and hence called the ivory house. Amos the prophet speaks against this luxury, Amo 3:15.
3 Kings (1 Kings) 22:43
Albert Barnes: Notes on the Bible - 1834
22:39: The ivory house - So called from the character of its ornamentation. Ivory was largely used in the ancient world as a covering of wood-work, and seems to have been applied, not only to furniture, but to the doors and walls of houses.
Nothing is known of the cities built by Ahab; but the fact is important as indicating the general prosperity of the country in his time, and his own activity as a ruler. Prosperity, it is plain, may for a while co-exist with causes - such as, the decay of religions - which are sapping the vital power of a nation, and leading it surely, if slowly, to destruction.
The book of the chronicles ... - See above, Kg1 14:19; Kg1 15:31; Kg1 16:5, Kg1 16:14, Kg1 16:20, Kg1 16:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:39: am 3086-3107, bc 918-897
the rest: Kg1 14:19, Kg1 15:23, Kg1 15:31, Kg1 16:5, Kg1 16:20, Kg1 16:27
the ivory house: That is, probably, decorated with ivory in such abundance as to merit the appellation of an ivory house. Kg1 10:18, Kg1 10:22; Psa 45:8; Eze 27:6, Eze 27:15; Amo 3:15, Amo 6:4
John Gill
Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made,.... Which, being a very curious and extraordinary thing, is particularly mentioned; though perhaps it might not be made wholly of ivory, but inlaid with it; we read of ivory houses in Amos 3:15,
and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel? in which the acts of his predecessors were recorded, see 3Kings 14:19 not the Scripture book of Chronicles, for there none of these things are related.
John Wesley
Ivory house - Not that it was made of solid ivory, but because the other materials were covered, or inlaid with ivory.
22:4022:40: Եւ ննջեաց Աքաաբ ընդ հարս իւր, եւ թագաւորեաց Ոքոզիա որդի նորա ընդ նորա։
40 Աքաաբը գնաց իր նախնիների գիրկը, եւ նրա փոխարէն թագաւորեց իր որդին՝ Օքոզիան, իսկ Յուդայի երկրի վրայ թագաւորում էր Ասայի որդի Յոսափատը:
40 Աքաաբ իր հայրերուն հետ քնացաւ ու անոր տեղ անոր որդին Ոքոզիա թագաւոր եղաւ։
Եւ ննջեաց Աքաաբ ընդ հարս իւր, եւ թագաւորեաց Ոքոզիա որդի նորա ընդ նորա:

22:40: Եւ ննջեաց Աքաաբ ընդ հարս իւր, եւ թագաւորեաց Ոքոզիա որդի նորա ընդ նորա։
40 Աքաաբը գնաց իր նախնիների գիրկը, եւ նրա փոխարէն թագաւորեց իր որդին՝ Օքոզիան, իսկ Յուդայի երկրի վրայ թագաւորում էր Ասայի որդի Յոսափատը:
40 Աքաաբ իր հայրերուն հետ քնացաւ ու անոր տեղ անոր որդին Ոքոզիա թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:4022:40 И почил Ахав с отцами своими, и воцарился Охозия, сын его, вместо него.
22:40 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Αχααβ αχααβ with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐβασίλευσεν βασιλευω reign Οχοζιας οχοζιας son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
22:40 וַ wa וְ and יִּשְׁכַּ֥ב yyiškˌav שׁכב lie down אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab עִם־ ʕim- עִם with אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king אֲחַזְיָ֥הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah בְנֹ֖ו vᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
22:40. dormivit ergo Ahab cum patribus suis et regnavit Ohozias filius eius pro eoSo Achab slept with his fathers; and Ochozias, his son, reigned in his stead.
40. So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.
22:40. And so, Ahab slept with his fathers. And Ahaziah, his son, reigned in his place.
So Ahab slept with his fathers; and Ahaziah his son reigned in his stead:

22:40 И почил Ахав с отцами своими, и воцарился Охозия, сын его, вместо него.
22:40
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
Αχααβ αχααβ with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Οχοζιας οχοζιας son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
22:40
וַ wa וְ and
יִּשְׁכַּ֥ב yyiškˌav שׁכב lie down
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
עִם־ ʕim- עִם with
אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
אֲחַזְיָ֥הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah
בְנֹ֖ו vᵊnˌô בֵּן son
תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
22:40. dormivit ergo Ahab cum patribus suis et regnavit Ohozias filius eius pro eo
So Achab slept with his fathers; and Ochozias, his son, reigned in his stead.
40. So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.
22:40. And so, Ahab slept with his fathers. And Ahaziah, his son, reigned in his place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:40: slept: Kg1 2:10, Kg1 11:21, Kg1 14:31; Deu 31:16; Sa2 7:12
Ahaziah: Kg1 22:51; Kg2 1:2, Kg2 1:17; Ch2 20:35
John Gill
So Ahab slept with his fathers, and Ahaziah his son reigned in his stead, Of whom more is said in the latter part of this chapter, and in the following book.
22:4122:41: Եւ Յովսափատ որդի Ասայի թագաւորեա՛ց ՚ի վերայ Յուդայ։ Յամին չորրորդի Աքաաբու արքայի Իսրայէլի.
41 Իսրայէլի թագաւոր Աքաաբի թագաւորութեան չորրորդ տարում թագաւորեց Յոսափատը:
41 Իսրայէլի Աքաաբ թագաւորին չորրորդ տարին Յուդայի վրայ Ասային որդին Յովսափատ թագաւոր եղաւ։
Եւ Յովսափատ որդի Ասայի թագաւորեաց ի վերայ Յուդայ, յամին չորրորդի Աքաաբու արքայի Իսրայելի [526]թագաւորեաց:

22:41: Եւ Յովսափատ որդի Ասայի թագաւորեա՛ց ՚ի վերայ Յուդայ։ Յամին չորրորդի Աքաաբու արքայի Իսրայէլի.
41 Իսրայէլի թագաւոր Աքաաբի թագաւորութեան չորրորդ տարում թագաւորեց Յոսափատը:
41 Իսրայէլի Աքաաբ թագաւորին չորրորդ տարին Յուդայի վրայ Ասային որդին Յովսափատ թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:4122:41 Иосафат, сын Асы, воцарился над Иудеею в четвертый год Ахава, царя Израильского.
22:41 καὶ και and; even Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat υἱὸς υιος son Ασα ασα Asa ἐβασίλευσεν βασιλευω reign ἐπὶ επι in; on Ιουδα ιουδα Iouda; Iutha ἔτει ετος year τετάρτῳ τεταρτος fourth τῷ ο the Αχααβ αχααβ monarch; king Ισραηλ ισραηλ.1 Israel ἐβασίλευσεν βασιλευω reign
22:41 וִ wi וְ and יהֹֽושָׁפָט֙ yhˈôšofāṭ יְהֹושָׁפָט Jehoshaphat בֶּן־ ben- בֵּן son אָסָ֔א ʔāsˈā אָסָא Asa מָלַ֖ךְ mālˌaḵ מלך be king עַל־ ʕal- עַל upon יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah בִּ bi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year אַרְבַּ֔ע ʔarbˈaʕ אַרְבַּע four לְ lᵊ לְ to אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:41. Iosaphat filius Asa regnare coeperat super Iudam anno quarto Ahab regis IsrahelBut Josaphat, the son of Asa, began to reign over Juda, in the fourth year of Acbab, king of Israel.
41. And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.
22:41. Yet truly, Jehoshaphat, the son of Asa, had begun to reign over Judah in the fourth year of Ahab, the king of Israel.
And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel:

22:41 Иосафат, сын Асы, воцарился над Иудеею в четвертый год Ахава, царя Израильского.
22:41
καὶ και and; even
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
υἱὸς υιος son
Ασα ασα Asa
ἐβασίλευσεν βασιλευω reign
ἐπὶ επι in; on
Ιουδα ιουδα Iouda; Iutha
ἔτει ετος year
τετάρτῳ τεταρτος fourth
τῷ ο the
Αχααβ αχααβ monarch; king
Ισραηλ ισραηλ.1 Israel
ἐβασίλευσεν βασιλευω reign
22:41
וִ wi וְ and
יהֹֽושָׁפָט֙ yhˈôšofāṭ יְהֹושָׁפָט Jehoshaphat
בֶּן־ ben- בֵּן son
אָסָ֔א ʔāsˈā אָסָא Asa
מָלַ֖ךְ mālˌaḵ מלך be king
עַל־ ʕal- עַל upon
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
בִּ bi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
אַרְבַּ֔ע ʔarbˈaʕ אַרְבַּע four
לְ lᵊ לְ to
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:41. Iosaphat filius Asa regnare coeperat super Iudam anno quarto Ahab regis Israhel
But Josaphat, the son of Asa, began to reign over Juda, in the fourth year of Acbab, king of Israel.
41. And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.
22:41. Yet truly, Jehoshaphat, the son of Asa, had begun to reign over Judah in the fourth year of Ahab, the king of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-50: О 25-летнем царствовании благочестивого иудейского (по счету четвертого) царя Иосафата (ср. XV:24) 3: Цар. дает чрезмерно краткий рассказ, тогда как 2: Пар. посвящает его царствованию четыре главы (XVII-XX), причем подробно характеризуются внутренние мероприятия Иосафата в своем царстве: укрепление городов, организация управления, распространение в народе ведения закона Божия через посылаемых по стране священников и левитов (XVII); очищение культа и прочная организация суда гражданского и церковного (XIX); равным образом, кроме участия Иосафата в израильском походе против сирийцев (XVIII), подробно рассказывается о нашествии на Иудейское царствование при Иосафате моавитян и аммонитян, окончившемся чудесной победой иудеев над врагами без сражения (XX). Книга 3: Цар. обрисовывает царствование Иосафата лишь общими чертами, напоминающими более всего описание царствования отца его Асы (XV:9-24). Как и Аса (XV:14; ср. 2: Пар. XIV:15), Иосафат уничтожил высоты языческих культов (2: Пар. XVII:6), но сохранил древнесвященные высоты Истинному Богу (ст. 43; 2: Пар. XX:33). Подобно отцу же, Иосафат уничтожал вторгшуюся в Иудею при Ровоаме (XIV:24) религиозную проституцию (47: ст., ср. XV:12). Но печальными в религиозно-нравственном отношении последствиями сопровождался "мир" (ст. 44) Иосафата с царствующим домом израильским: из политических видов Иосафат, первый из иудейских царей, заключил союз с Ахавом, скрепленный родственными связями и поддерживавшийся Иосафатом и при преемниках Ахава - Охозии и Иораме. Если Ахаву Иосафат помогал в войне против сирийцев (ст. 4: и сл.) , то с Охозиею вступил в совместные торговые предприятия: оба царя на общие средства предприняли постройку, по примеру Соломона (IX:26), флота в Ецион-Гавере (ст. 49-50; 2: Пар. XX:35-38), чему благоприятствовало отсутствие в это время царя (ст. 48) в Идумее (к территории которой принадлежал Ецион-Гавер), сделавшейся как бы провинцией иудейской под управлением наместника иудейского царя. Наконец с Иорамом израильским Иосафат впоследствии совершил поход на моавитского царя (4: Цар. III). Пророки обличали Иосафата за дружбу с нечестивым домом Ахава (2: Пар. XIX:2; XX:37), угрожая ему бедствиями; действительно, все три названные предприятия союзников оказались крайне неудачными для них, в частности для Иосафата; из похода на Рамоф против сирийцев Иосафат едва спасся; построенный им, совместно с Охозией, флот разбит был бурей в самой гавани (ст. 49-50; 2: Пар. XX:37), неудачей окончился и поход Иосафата с Иорамом израильским на моавитян (4: Цар. III).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jehoshaphat's Death. B. C. 897.

41 And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. 42 Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi. 43 And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places. 44 And Jehoshaphat made peace with the king of Israel. 45 Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the book of the chronicles of the kings of Judah? 46 And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land. 47 There was then no king in Edom: a deputy was king. 48 Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber. 49 Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not. 50 And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead. 51 Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel. 52 And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin: 53 For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done.
Here is, I. A short account of the reign of Jehoshaphat king of Judah, of which we shall have a much fuller narrative in the book of Chronicles, and of the greatness and goodness of that prince, neither of which was lessened or sullied by any thing but his intimacy with the house of Ahab, which, upon several accounts, was a diminution to him. His confederacy with Ahab in war we have already found dangerous to him, and his confederacy with Ahaziah his son in trade sped no better. He offered to go partner with him in a fleet of merchant-ships, that should fetch gold from Ophir, as Solomon's navy did, v. 49. See 2 Chron. xx. 35, 36. But, while they were preparing to set sail, they were exceedingly damaged and disabled by a storm (broken at Ezion-geber), which a prophet gave Jehoshaphat to understand was a rebuke to him for his league with wicked Ahaziah (2 Chron. xx. 37); and therefore, as we are told here (v. 49), when Ahaziah desired a second time to be a partner with him, or, if that could not be obtained, that he might but send his servants with some effects of board Jehoshaphat's ships, he refused: Jehoshaphat would not. The rod of God, expounded by the word of God, had effectually broken him off from his confederacy with that ungodly unhappy prince. Better buy wisdom dear than be without it; but experience is therefore said to be the mistress of fools because those are fools that will not learn till they are taught by experience, and particularly till they are taught the danger of associating with wicked people. Now Jehoshaphat's reign appears here to have been none of the longest, but one of the best. 1. It was none of the longest, for he reigned but twenty-five years (v. 42), but then it was in the prime of his time, between thirty-five and sixty, and these twenty-five, added to his father's happy forty-one, give us a grateful idea of the flourishing condition of the kingdom of Judah, and of religion in it, for a great while, even when things were very bad, upon all accounts, in the kingdom of Israel. If Jehoshaphat reigned not so long as his father, to balance this he had not those blemishes on the latter end of his reign that his father had (2 Chron. xvi. 9, 10, 12), and it is better for a man that has been in reputation for wisdom and honour to die in the midst of it than to outlive it. 2. Yet is was one of the best, both in respect of piety and prosperity. (1.) He did well: He did that which was right in the eyes of the Lord (v. 43), observed the commands of his God, and trod in the steps of his good father; and he persevered therein: He turned not aside from it. Yet every man's character has some but or other, so had his; the high places were not taken away, no not out of Judah and Benjamin, though those tribes lay so near Jerusalem that they might easily bring their offerings and incense to the altar there, and could not pretend, as some other of the tribes, the inconveniency of lying remote. But old corruptions are with difficulty rooted out, especially when they have formerly had the patronage of those that were good, as the high places had of Samuel, Solomon, and some others. (2.) His affairs did well. He prevented the mischiefs which had attended their wars with the kingdom of Israel, establishing a lasting peace (v. 44), which would have been a greater blessing if he had contented himself with a peace, and not carried it on to an affinity with Israel; he put a deputy, or viceroy, in Edom, so that the kingdom was tributary to him (v. 47), and therein the prophecy concerning Esau and Jacob was fulfilled, that the elder should serve the younger. And, in general, mention is made of his might and his wars, v. 45. He pleased God, and God blessed him with strength and success. His death is spoken of (v. 50), to shut up his story, yet, in the history of the kings of Israel, we find mention of him afterwards, 2 Kings iii. 7.
II. The beginning of the story of Ahaziah the son of Ahab, v. 51-53. His reign was very short, not two years. Some sinners God makes quick work with. It is a very bad character that is here given him. He not only kept up Jeroboam's idolatry, but the worship of Baal likewise; though he had heard of the ruin of Jeroboam's family, and had seen his own father drawn into destruction by the prophets of Baal, who had often been proved false prophets, yet he received no instruction, took no warning, but followed the example of his wicked father and the counsel of his more wicked mother Jezebel, who was still living. Miserable are the children that not only derive a stock of corruption from their parents, but are thus taught by them to trade with it; and unhappy, most unhappy parents, are those that help to damn their children's souls.
Albert Barnes: Notes on the Bible - 1834
22:41: The writer returns to the history of the kingdom of Judah (connect this verse with Kg1 15:24), sketching briefly a reign much more fully given by the writer of Chronicles 2 Chr. 17-20. Compare also the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:41: am 3090, bc 914
Jehoshaphat: Kg1 22:2; Ch1 3:10; Ch2 17:1, Ch2 20:31
began to reign: "Began to reign alone. Kg1 22:51.
Carl Friedrich Keil and Franz Delitzsch

Reign of Jehoshaphat of Judah. - The account of this in the books before us is a very condensed one. Beside the two campaigns in which he joined with Ahab and Joram of Israel against the Syrians and Moabites, and which are described in the history of the kingdom of Israel (1 Kings 22:1-35 and 2 Kings 3), we have simply a short notice of his attempt to restore the trade with Ophir, and a general statement of the spirit of his reign; whereas we learn from the extract preserved in the Chronicles from the annals of the kings, that he also carried on a victorious war against the Edomites and Ammonites (2 Chron 20), and did a great deal to promote the spread of the knowledge of the law among his people, and to carry out the restoration of a better administration of justice, and to improve the condition of the army (2Chron 16:1-14 and 2Chron 19:1-11).
3Kings 22:41-42
3Kings 22:41-44, which give the age of Jehoshaphat when he ascended the throne, and the duration and character of his reign, are also found with slight deviations in 2Chron 20:31-33, in the closing summary of the history of his reign.
3Kings 22:43
"He walked entirely in the way of his father Asa and departed not from it, to do what was well-pleasing to the Lord," whereas Asa's heart had become more estranged from the Lord in the last years of his reign (see 3Kings 15:18.). - On the worship of the high places (3Kings 22:43), see at 3Kings 15:14.
3Kings 22:44
He maintained peace with the king of Israel, i.e., with every one of the Israelitish kings who were contemporaneous with him, viz., Ahab, Ahaziah, and Joram, whereas hitherto the two kingdoms had assumed an attitude of hostility towards each other. Even if this friendly bearing towards Israel was laudable in itself, Jehoshaphat went beyond the bounds of what was allowable, since he formed a marriage alliance with the house of Ahab, by letting his son Joram marry a daughter of Ahab and Jezebel (2Chron 18:1).
3Kings 22:45-46
The brave deeds (הגּבוּרה) which he performed include both his efforts to strengthen his kingdom, partly by raising fortifications and organizing the military force, and partly by instructing the people in the law and improving the administration of justice (2Chron 17:7-19 and 2Chron 19:4-11), and also the wars which he waged, viz., the expeditions already mentioned. - For 3Kings 22:46 see 3Kings 15:12.
3Kings 22:47
"There was (then) no (real) king in Edom; a vicegerent was king," i.e., governed the country. This remark is introduced here merely on account of what follows, namely, to show how it was that Jehoshaphat was able to attempt to restore the maritime trade with Ophir. If we observe this connection between the verse before us and what follows, we cannot infer from it, as Ewald does (Gesch. iii. pp. 464 and 474ff.), that the Edomites with Egyptian help had forced from Rehoboam both their liberty and also their right to have a king of their own blood, and had remained in this situation till Jehoshaphat completely subjugated them again. (See the remarks on 3Kings 11:21-22.) All that can be gathered from 2 Chron 20 is, that the Edomites, in league with the Ammonites and other desert tribes, made an incursion into Judah, and therefore tried to throw off the supremacy of Judah, but did not succeed in their attempt.
3Kings 22:48-50
The brief notice concerning Jehoshaphat's attempt to build Tarshish ships (for the word, see pp. 105f) for the voyage to Ophir is expanded in 2Chron 20:36-37, where we learn that Jehoshaphat had allied himself with Ahaziah of Israel for this purpose, and that the prophet Eliezer predicted the destruction of his ships on account of this alliance. When the ships had been broken in pieces in Eziongeber, no doubt by a storm, Ahaziah made this fresh proposal to him: "Let my people sail with thy people;" but Jehoshaphat would not. Ahaziah evidently wanted to persuade Jehoshaphat to make another attempt, after the destruction of the ships which were first built; but Jehoshaphat did not agree to it any more, because it was impossible for him, after the fulfilment of Eliezer's prediction, to expect a more favourable result. Thus the two accounts can be harmonized in a very simple manner, with the exception of the words "to go to Tarshish," which we find in the Chronicles in the place of "to go to Ophir," the reading in our text, and which sprang from an erroneous interpretation of the expression "ships of Tarshish" (see above, pp. 105f). The Chethb עשׂר is an error of the pen for עשׂה (Keri); but נשׁבּרה (Chethb) is not to be altered into נשׁבּרוּ, since the construction of a singular verb with the subject following in the plural is by no means rare (vid., Ewald, 317, a.). On Eziongeber and Ophir, see at 3Kings 9:26 and 3Kings 9:28.
John Gill
And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. And as Ahab reigned twenty two years, 3Kings 16:29, Jehoshaphat must reign about eighteen years with him, and seven years after him.
John Wesley
Of Ahab - Who reigned twenty two years; therefore he reigned about eighteen years with Ahab.
22:4222:42: թագաւորեաց Յովսափատ. որդի երեսուն եւ հինգ ամաց էր ՚ի թագաւորել իւրում. եւ քսան եւ հինգ ամ թագաւորեաց յԵրուսաղէմ եւ անուն մօր նորա Ասուբա դուստր Սաղաղայ[3743]։ [3743] Ոմանք. Դուստր Սաղսաղայ. եւ ոմանք. Սաղտաղայ։
42 Նա երեսունհինգ տարեկան էր, երբ թագաւոր դարձաւ, ու քսանհինգ տարի թագաւորեց Երուսաղէմում: Նրա մայրը Սալալի դուստր Ասուբան էր:
42 Յովսափատ երեսունըհինգ տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ քսանըհինգ տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Ազուբա էր ու Սաղիին աղջիկն էր։
Յովսափատ որդի երեսուն եւ հինգ ամաց էր ի թագաւորել իւրում, եւ քսան եւ հինգ ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Ասուբա դուստր Սաղաղայ:

22:42: թագաւորեաց Յովսափատ. որդի երեսուն եւ հինգ ամաց էր ՚ի թագաւորել իւրում. եւ քսան եւ հինգ ամ թագաւորեաց յԵրուսաղէմ եւ անուն մօր նորա Ասուբա դուստր Սաղաղայ[3743]։
[3743] Ոմանք. Դուստր Սաղսաղայ. եւ ոմանք. Սաղտաղայ։
42 Նա երեսունհինգ տարեկան էր, երբ թագաւոր դարձաւ, ու քսանհինգ տարի թագաւորեց Երուսաղէմում: Նրա մայրը Սալալի դուստր Ասուբան էր:
42 Յովսափատ երեսունըհինգ տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ քսանըհինգ տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Ազուբա էր ու Սաղիին աղջիկն էր։
zohrab-1805▾ eastern-1994▾ western am▾
22:4222:42 Тридцати пяти лет был Иосафат, когда воцарился, и двадцать пять лет царствовал в Иерусалиме. Имя матери его Азува, дочь Салаиля.
22:42 Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat υἱὸς υιος son τριάκοντα τριακοντα thirty καὶ και and; even πέντε πεντε five ἐτῶν ετος year ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even εἴκοσι εικοσι twenty καὶ και and; even πέντε πεντε five ἔτη ετος year ἐβασίλευσεν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ὄνομα ονομα name; notable τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him Αζουβα αζουβα daughter Σελεϊ σελει Selei; Seli
22:42 יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat בֶּן־ ben- בֵּן son שְׁלֹשִׁ֨ים šᵊlōšˌîm שָׁלֹשׁ three וְ wᵊ וְ and חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five שָׁנָה֙ šānˌā שָׁנָה year בְּ bᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וְ wᵊ וְ and עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and חָמֵשׁ֙ ḥāmˌēš חָמֵשׁ five שָׁנָ֔ה šānˈā שָׁנָה year מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שֵׁ֣ם šˈēm שֵׁם name אִמֹּ֔ו ʔimmˈô אֵם mother עֲזוּבָ֖ה ʕᵃzûvˌā עֲזוּבָה Azubah בַּת־ baṯ- בַּת daughter שִׁלְחִֽי׃ šilḥˈî שִׁלְחִי Shilhi
22:42. triginta quinque annorum erat cum regnare coepisset et viginti et quinque annos regnavit in Hierusalem nomen matris eius Azuba filia SalaiHe was five and thirty years old when he began to reign, and he reigned five and twenty years in Jerusalem: the name of his mother was Azuba, the daughter of Salai.
42. Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.
22:42. He was thirty-five years old when he had begun to reign, and he reigned for twenty-five years in Jerusalem. The name of his mother was Azubah, the daughter of Shilhi.
Jehoshaphat [was] thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother' s name [was] Azubah the daughter of Shilhi:

22:42 Тридцати пяти лет был Иосафат, когда воцарился, и двадцать пять лет царствовал в Иерусалиме. Имя матери его Азува, дочь Салаиля.
22:42
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
υἱὸς υιος son
τριάκοντα τριακοντα thirty
καὶ και and; even
πέντε πεντε five
ἐτῶν ετος year
ἐν εν in
τῷ ο the
βασιλεύειν βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
εἴκοσι εικοσι twenty
καὶ και and; even
πέντε πεντε five
ἔτη ετος year
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ὄνομα ονομα name; notable
τῇ ο the
μητρὶ μητηρ mother
αὐτοῦ αυτος he; him
Αζουβα αζουβα daughter
Σελεϊ σελει Selei; Seli
22:42
יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
בֶּן־ ben- בֵּן son
שְׁלֹשִׁ֨ים šᵊlōšˌîm שָׁלֹשׁ three
וְ wᵊ וְ and
חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five
שָׁנָה֙ šānˌā שָׁנָה year
בְּ bᵊ בְּ in
מָלְכֹ֔ו mālᵊḵˈô מלך be king
וְ wᵊ וְ and
עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty
וְ wᵊ וְ and
חָמֵשׁ֙ ḥāmˌēš חָמֵשׁ five
שָׁנָ֔ה šānˈā שָׁנָה year
מָלַ֖ךְ mālˌaḵ מלך be king
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
שֵׁ֣ם šˈēm שֵׁם name
אִמֹּ֔ו ʔimmˈô אֵם mother
עֲזוּבָ֖ה ʕᵃzûvˌā עֲזוּבָה Azubah
בַּת־ baṯ- בַּת daughter
שִׁלְחִֽי׃ šilḥˈî שִׁלְחִי Shilhi
22:42. triginta quinque annorum erat cum regnare coepisset et viginti et quinque annos regnavit in Hierusalem nomen matris eius Azuba filia Salai
He was five and thirty years old when he began to reign, and he reigned five and twenty years in Jerusalem: the name of his mother was Azuba, the daughter of Salai.
42. Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.
22:42. He was thirty-five years old when he had begun to reign, and he reigned for twenty-five years in Jerusalem. The name of his mother was Azubah, the daughter of Shilhi.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:42: thirty and five: Kg2 1:17, Kg2 8:16
And his mother's: Kg1 14:21, Kg1 15:2, Kg1 15:10
John Gill
Jehoshaphat was thirty five years old when he began to reign, and he reigned twenty and five years in Jerusalem,.... So that he must be sixty years of age when he died:
and his mother's name was Azubah, the daughter of Shilhi; but of what family they were is not said.
22:4322:43: Եւ գնա՛ց յամենայն ճանապարհս Ասայի հօր իւրոյ, եւ ո՛չ խոտորեցաւ ՚ի նմանէ առնել ուղղութիւն առաջի Տեառն[3744]. [3744] Ոմանք. Յամենայն ՚ի ճանապարհս Ասայի։
43 Նա իր հօր՝ Ասայի ճանապարհով գնաց, չխոտորուեց, արեց այն, ինչ ուղիղ էր Տիրոջ առջեւ:
43 Անիկա իր հօրը Ասային ճամբուն մէջ քալեց, անկէ չխոտորեցաւ ու Տէրոջը առջեւ ուղղութիւն ըրաւ։
Եւ գնաց յամենայն ճանապարհս Ասայի հօր իւրոյ, եւ ոչ խոտորեցաւ ի նմանէ առնել ուղղութիւն առաջի Տեառն:

22:43: Եւ գնա՛ց յամենայն ճանապարհս Ասայի հօր իւրոյ, եւ ո՛չ խոտորեցաւ ՚ի նմանէ առնել ուղղութիւն առաջի Տեառն[3744].
[3744] Ոմանք. Յամենայն ՚ի ճանապարհս Ասայի։
43 Նա իր հօր՝ Ասայի ճանապարհով գնաց, չխոտորուեց, արեց այն, ինչ ուղիղ էր Տիրոջ առջեւ:
43 Անիկա իր հօրը Ասային ճամբուն մէջ քալեց, անկէ չխոտորեցաւ ու Տէրոջը առջեւ ուղղութիւն ըրաւ։
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22:4322:43 Он ходил во всем путем отца своего Асы, не сходил с него, делая угодное пред очами Господними.
22:43 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in πάσῃ πας all; every ὁδῷ οδος way; journey Ασα ασα Asa τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him οὐκ ου not ἐξέκλινεν εκκλινω deviate; avoid ἀπ᾿ απο from; away αὐτῆς αυτος he; him τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the εὐθὲς ευθης in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master
22:43 וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דֶּ֛רֶךְ dˈereḵ דֶּרֶךְ way אָסָ֥א ʔāsˌā אָסָא Asa אָבִ֖יו ʔāvˌiʸw אָב father לֹא־ lō- לֹא not סָ֣ר sˈār סור turn aside מִמֶּ֑נּוּ mimmˈennû מִן from לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הַ ha הַ the יָּשָׁ֖ר yyāšˌār יָשָׁר right בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:43. et ambulavit in omni via Asa patris sui et non declinavit ex ea fecitque quod rectum est in conspectu DominiAnd he walked in all the way of Asa, his father, and he declined not from it: and he did that which was right in the sight of the Lord.
43. And he walked in all the way of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: howbeit the high places were not taken away; the people still sacrificed and burnt incense in the high places.
22:43. And he walked in the entire way of Asa, his father, and he did not decline from it. And he did what was right in the sight of the Lord. Yet truly, he did not take away the high places. For still the people were sacrificing and burning incense in the high places.
And he walked in all the ways of Asa his father; he turned not aside from it, doing [that which was] right in the eyes of the LORD:

22:43 Он ходил во всем путем отца своего Асы, не сходил с него, делая угодное пред очами Господними.
22:43
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐν εν in
πάσῃ πας all; every
ὁδῷ οδος way; journey
Ασα ασα Asa
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
οὐκ ου not
ἐξέκλινεν εκκλινω deviate; avoid
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
τοῦ ο the
ποιῆσαι ποιεω do; make
τὸ ο the
εὐθὲς ευθης in
ὀφθαλμοῖς οφθαλμος eye; sight
κυρίου κυριος lord; master
22:43
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
דֶּ֛רֶךְ dˈereḵ דֶּרֶךְ way
אָסָ֥א ʔāsˌā אָסָא Asa
אָבִ֖יו ʔāvˌiʸw אָב father
לֹא־ lō- לֹא not
סָ֣ר sˈār סור turn aside
מִמֶּ֑נּוּ mimmˈennû מִן from
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
הַ ha הַ the
יָּשָׁ֖ר yyāšˌār יָשָׁר right
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:43. et ambulavit in omni via Asa patris sui et non declinavit ex ea fecitque quod rectum est in conspectu Domini
And he walked in all the way of Asa, his father, and he declined not from it: and he did that which was right in the sight of the Lord.
43. And he walked in all the way of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: howbeit the high places were not taken away; the people still sacrificed and burnt incense in the high places.
22:43. And he walked in the entire way of Asa, his father, and he did not decline from it. And he did what was right in the sight of the Lord. Yet truly, he did not take away the high places. For still the people were sacrificing and burning incense in the high places.
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Adam Clarke: Commentary on the Bible - 1831
22:43: The high places were not taken away - In Ch2 17:6, it is expressly said, that he did take away the high places. Allowing that the text is right in 2 Chron., the two places may be easily reconciled. There were two kinds of high places in the land:
1. Those used for idolatrous purposes.
2. Those that were consecrated to God, and were used before the temple was built. The former he did take away; the latter he did not.
But some think the parallel place in Ch2 17:6 is corrupted, and that, instead of ועוד הסיר veod hesir, "and moreover he took away," we should read, ולא הסיר velo hesir, "and he did Not take away."
3 Kings (1 Kings) 22:46
Albert Barnes: Notes on the Bible - 1834
22:43: On the general piety of Asa, see above, Kg1 15:11-15 and references. Jehoshaphat seems to have been a still better king, for he did not, like Asa, fall away in his old age Ch2 16:2-12.
The high places were not taken away - This seems to contradict Ch2 17:6. Probably the writer of Chronicles refers to the desire and intention of the monarch, while the author of Kings records the practical failure of his efforts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:43: he walked: Kg1 15:11, Kg1 15:14; Ch2 14:2-5, Ch2 14:11, Ch2 15:8, Ch2 15:17, Ch2 17:3
he turned: Kg1 15:5; Exo 32:8; Sa1 12:20, Sa1 12:21; Ch2 16:7-12; Psa 40:4, Psa 101:3, Psa 125:5; Pro 4:27
doing: Ch2 17:3-6, Ch2 19:3, Ch2 19:4, Ch2 20:3-30
the high: Kg1 14:23, Kg1 15:14; Kg2 12:3, Kg2 14:3, Kg2 14:4, Kg2 15:3, Kg2 15:4, Kg2 18:22
Geneva 1599
And he walked in all the ways of Asa his father; he turned not aside from it, doing [that which was] right in the eyes of the LORD: nevertheless (a) the high places were not taken away; [for] the people offered and burnt incense yet in the high places.
(a) Meaning, that he was led with an error, thinking that they might still sacrifice to the Lord in those places, as they did before the temple was built.
John Gill
And he walked in all the ways of Asa his father,.... Who was a good prince:
he turned not aside from doing that which was right in the eyes of the Lord; in his moral conversation, religious worship, and civil government:
nevertheless, the high places were not taken away, for the people offered and burnt incense yet in the high places; he took away the high places and groves for idolatrous worship, 2Chron 17:6, but not the high places in which sacrifices were offered to the Lord, which ought to have been, especially since the temple was built; and those in the tribes of Judah and Benjamin were altogether inexcusable, being near to the temple, and under no restraint, as those of the ten tribes were; but the people were fond of them, because of their antiquity, and it was difficult for religious princes to remove them, if inclined.
John Wesley
High places - He took them away, but not fully; or not in the beginning of of his reign.
22:4422:44: բա՛ց ՚ի բարձանցն զի ո՛չ եբարձ՝ քանզի տակաւին զոհէր ժողովուրդն, եւ արկանէր խունկս ՚ի վերայ բարձանց։
44 Նա, սակայն, բարձրադիր մեհեանները չվերացրեց, որովհետեւ ժողովուրդը տակաւին զոհ էր մատուցում եւ խունկ ծխում մեհեաններում:
44 Բայց բարձր տեղերը չվերցուեցան։ Ժողովուրդը տակաւին բարձր տեղերու վրայ զոհեր կը մատուցանէր ու խունկ կը ծխէր։
Բաց ի բարձանցն զի ոչ եբարձ, քանզի տակաւին զոհէր ժողովուրդն եւ արկանէր խունկս ի վերայ բարձանց:

22:44: բա՛ց ՚ի բարձանցն զի ո՛չ եբարձ՝ քանզի տակաւին զոհէր ժողովուրդն, եւ արկանէր խունկս ՚ի վերայ բարձանց։
44 Նա, սակայն, բարձրադիր մեհեանները չվերացրեց, որովհետեւ ժողովուրդը տակաւին զոհ էր մատուցում եւ խունկ ծխում մեհեաններում:
44 Բայց բարձր տեղերը չվերցուեցան։ Ժողովուրդը տակաւին բարձր տեղերու վրայ զոհեր կը մատուցանէր ու խունկ կը ծխէր։
zohrab-1805▾ eastern-1994▾ western am▾
22:44[22:43]: Только высоты не были отменены; народ еще совершал жертвы и курения на высотах.
22:44 πλὴν πλην besides; only τῶν ο the ὑψηλῶν υψηλος high; lofty οὐκ ου not ἐξῆρεν εξαιρω lift out / up; remove ἔτι ετι yet; still ὁ ο the λαὸς λαος populace; population ἐθυσίαζεν θυσιαζω and; even ἐθυμίων θυμιαζω in τοῖς ο the ὑψηλοῖς υψηλος high; lofty
22:44 אַ֥ךְ ʔˌaḵ אַךְ only הַ ha הַ the בָּמֹ֖ות bbāmˌôṯ בָּמָה high place לֹֽא־ lˈō- לֹא not סָ֑רוּ sˈārû סור turn aside עֹ֥וד ʕˌôḏ עֹוד duration הָ hā הַ the עָ֛ם ʕˈām עַם people מְזַבְּחִ֥ים mᵊzabbᵊḥˌîm זבח slaughter וּֽ ˈû וְ and מְקַטְּרִ֖ים mᵊqaṭṭᵊrˌîm קטר smoke בַּ ba בְּ in † הַ the בָּמֹֽות׃ bbāmˈôṯ בָּמָה high place וַ wa וְ and יַּשְׁלֵ֥ם yyašlˌēm שׁלם be complete יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat עִם־ ʕim- עִם with מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:44. verumtamen excelsa non abstulit adhuc enim populus sacrificabat et adolebat incensum in excelsisNevertheless, he took not away the high places for as yet the people offered sacrifice, and burnt incense in the high places.
44. And Jehoshaphat made peace with the king of Israel.
22:44. And Jehoshaphat had peace with the king of Israel.
nevertheless the high places were not taken away; [for] the people offered and burnt incense yet in the high places:

[22:43]: Только высоты не были отменены; народ еще совершал жертвы и курения на высотах.
22:44
πλὴν πλην besides; only
τῶν ο the
ὑψηλῶν υψηλος high; lofty
οὐκ ου not
ἐξῆρεν εξαιρω lift out / up; remove
ἔτι ετι yet; still
ὁ ο the
λαὸς λαος populace; population
ἐθυσίαζεν θυσιαζω and; even
ἐθυμίων θυμιαζω in
τοῖς ο the
ὑψηλοῖς υψηλος high; lofty
22:44
אַ֥ךְ ʔˌaḵ אַךְ only
הַ ha הַ the
בָּמֹ֖ות bbāmˌôṯ בָּמָה high place
לֹֽא־ lˈō- לֹא not
סָ֑רוּ sˈārû סור turn aside
עֹ֥וד ʕˌôḏ עֹוד duration
הָ hā הַ the
עָ֛ם ʕˈām עַם people
מְזַבְּחִ֥ים mᵊzabbᵊḥˌîm זבח slaughter
וּֽ ˈû וְ and
מְקַטְּרִ֖ים mᵊqaṭṭᵊrˌîm קטר smoke
בַּ ba בְּ in
† הַ the
בָּמֹֽות׃ bbāmˈôṯ בָּמָה high place
וַ wa וְ and
יַּשְׁלֵ֥ם yyašlˌēm שׁלם be complete
יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
עִם־ ʕim- עִם with
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:44. verumtamen excelsa non abstulit adhuc enim populus sacrificabat et adolebat incensum in excelsis
Nevertheless, he took not away the high places for as yet the people offered sacrifice, and burnt incense in the high places.
44. And Jehoshaphat made peace with the king of Israel.
22:44. And Jehoshaphat had peace with the king of Israel.
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Albert Barnes: Notes on the Bible - 1834
22:44: This refers probably to an early period in Jehoshaphat's reign - about his eighth or his ninth year - when he closed the long series of wars between the two kingdoms by a formal peace, perhaps at once cemented by a marriage between Jehoram and Athaliah (Kg1 22:2 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:44: made peace: Kg1 22:2; Kg2 8:18; Ch2 19:2, Ch2 21:6; Co2 6:14
John Gill
And Jehoshaphat made peace with the king of Israel. First with Ahab, with whom he contracted an affinity, and joined with him in his expedition to Ramothgilead, and with Ahaziah his successor.
John Wesley
Made peace - With Ahab first, and then with his son. This is noted as a blemish in his government, 2Chron 19:2, and proved of most mischievous consequence to his posterity.
22:4522:45: Եւ խաղաղութեամբ էր Յովսափատ ընդ արքային Իսրայէլի։
45 Յոսափատը խաղաղութեան դաշինքի մէջ էր Իսրայէլի արքայի հետ:
45 Յովսափատ Իսրայէլի թագաւորին հետ խաղաղութիւն ըրաւ։
Եւ խաղաղութեամբ էր Յովսափատ ընդ արքային Իսրայելի:

22:45: Եւ խաղաղութեամբ էր Յովսափատ ընդ արքային Իսրայէլի։
45 Յոսափատը խաղաղութեան դաշինքի մէջ էր Իսրայէլի արքայի հետ:
45 Յովսափատ Իսրայէլի թագաւորին հետ խաղաղութիւն ըրաւ։
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22:4522:44 Иосафат заключил мир с царем Израильским.
22:45 καὶ και and; even εἰρήνευσεν ειρηνευω at peace Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat μετὰ μετα with; amid βασιλέως βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel
22:45 וְ wᵊ וְ and יֶ֨תֶר yˌeṯer יֶתֶר remainder דִּבְרֵ֧י divrˈê דָּבָר word יְהֹושָׁפָ֛ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat וּ û וְ and גְבוּרָתֹ֥ו ḡᵊvûrāṯˌô גְּבוּרָה strength אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִלְחָ֑ם nilḥˈām לחם fight הֲ hᵃ הֲ [interrogative] לֹֽא־ lˈō- לֹא not הֵ֣ם hˈēm הֵם they כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
22:45. pacemque habuit Iosaphat cum rege IsrahelAnd Josaphat had peace with the king of Israel.
45. Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?
22:45. But the rest of the words of Jehoshaphat, and his works that he did, and the battles, were these not written in the book of the words of the days of the kings of Judah?
KJV [44] And Jehoshaphat made peace with the king of Israel:

22:44 Иосафат заключил мир с царем Израильским.
22:45
καὶ και and; even
εἰρήνευσεν ειρηνευω at peace
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
μετὰ μετα with; amid
βασιλέως βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
22:45
וְ wᵊ וְ and
יֶ֨תֶר yˌeṯer יֶתֶר remainder
דִּבְרֵ֧י divrˈê דָּבָר word
יְהֹושָׁפָ֛ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
וּ û וְ and
גְבוּרָתֹ֥ו ḡᵊvûrāṯˌô גְּבוּרָה strength
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִלְחָ֑ם nilḥˈām לחם fight
הֲ hᵃ הֲ [interrogative]
לֹֽא־ lˈō- לֹא not
הֵ֣ם hˈēm הֵם they
כְּתוּבִ֗ים kᵊṯûvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֛פֶר sˈēfer סֵפֶר letter
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
לְ lᵊ לְ to
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
22:45. pacemque habuit Iosaphat cum rege Israhel
And Josaphat had peace with the king of Israel.
45. Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?
22:45. But the rest of the words of Jehoshaphat, and his works that he did, and the battles, were these not written in the book of the words of the days of the kings of Judah?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:45: The book of the chronicles ... - Compare Kg1 22:39 note. The biographer of Jehoshaphat appears to have been Jehu, the son of Hanani Ch2 20:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:45: Now: Kg1 22:39
are they: Kg1 11:41, Kg1 14:29
John Gill
And all the rest of the acts of Jehoshaphat, and all his might that he showed, and all his wars, are they not written in the book of the Chronicles of the kings of Israel? Many of them are recorded in the canonical book of Scripture, which bears the name of Chronicles; and more might be in this referred to, out of which might be taken what God has thought fit to transmit to future times; see 2Chron 17:1.
22:4622:46: Եւ մնացորդք բանիցն Յովսափատու, եւ զօրութիւնք զոր արար, եւ ո՛րչափ պատերազմեցաւ. ո՞չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։
46 Յոսափատի մնացած գործերը, կատարած քաջագործութիւններն ու պատերազմները չէ՞ որ նկարագրուած են Յուդայի թագաւորների ժամանակագրութեան մէջ:
46 Յովսափատին մնացորդ պատմութիւնը եւ անոր ըրած քաջութիւնն ու պատերազմները՝ ահա Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։
Եւ մնացորդք բանիցն Յովսափատու եւ զօրութիւնքն զոր արար եւ որչափ պատերազմեցաւ, ո՞չ աւանիկ գրեալ են ի գիրս բանից աւուրց թագաւորացն Յուդայ:

22:46: Եւ մնացորդք բանիցն Յովսափատու, եւ զօրութիւնք զոր արար, եւ ո՛րչափ պատերազմեցաւ. ո՞չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։
46 Յոսափատի մնացած գործերը, կատարած քաջագործութիւններն ու պատերազմները չէ՞ որ նկարագրուած են Յուդայի թագաւորների ժամանակագրութեան մէջ:
46 Յովսափատին մնացորդ պատմութիւնը եւ անոր ըրած քաջութիւնն ու պատերազմները՝ ահա Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։
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22:4622:45 Прочие дела Иосафата и подвиги его, какие он совершил, и как он воевал, описаны в летописи царей Иудейских.
22:46 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat καὶ και and; even αἱ ο the δυναστεῖαι δυναστεια he; him ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make οὐκ ου not ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he γεγραμμένα γραφω write ἐν εν in βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τῶν ο the βασιλέων βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
22:46 וְ wᵊ וְ and יֶ֨תֶר֙ yˈeṯer יֶתֶר remainder הַ ha הַ the קָּדֵ֔שׁ qqāḏˈēš קָדֵשׁ temple prostitute אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִשְׁאַ֔ר nišʔˈar שׁאר remain בִּ bi בְּ in ימֵ֖י ymˌê יֹום day אָסָ֣א ʔāsˈā אָסָא Asa אָבִ֑יו ʔāvˈiʸw אָב father בִּעֵ֖ר biʕˌēr בער burn מִן־ min- מִן from הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
22:46. reliqua autem verborum Iosaphat et opera eius quae gessit et proelia nonne haec scripta sunt in libro verborum dierum regum IudaBut the rest of the acts of Josaphat, and his works which he did, and his battles, are they not written in the book of the words of the days of the kings of Juda?
46. And the remnant of the sodomites, which remained in the days of his father Asa, he put away out of the land.
22:46. Then, too, the remnant of the effeminate, who had remained in the days of Asa, his father, he took away from the land.
KJV [45] Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, [are] they not written in the book of the chronicles of the kings of Judah:

22:45 Прочие дела Иосафата и подвиги его, какие он совершил, и как он воевал, описаны в летописи царей Иудейских.
22:46
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
τῶν ο the
λόγων λογος word; log
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
καὶ και and; even
αἱ ο the
δυναστεῖαι δυναστεια he; him
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
οὐκ ου not
ἰδοὺ ιδου see!; here I am
ταῦτα ουτος this; he
γεγραμμένα γραφω write
ἐν εν in
βιβλίῳ βιβλιον scroll
λόγων λογος word; log
τῶν ο the
ἡμερῶν ημερα day
τῶν ο the
βασιλέων βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
22:46
וְ wᵊ וְ and
יֶ֨תֶר֙ yˈeṯer יֶתֶר remainder
הַ ha הַ the
קָּדֵ֔שׁ qqāḏˈēš קָדֵשׁ temple prostitute
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִשְׁאַ֔ר nišʔˈar שׁאר remain
בִּ bi בְּ in
ימֵ֖י ymˌê יֹום day
אָסָ֣א ʔāsˈā אָסָא Asa
אָבִ֑יו ʔāvˈiʸw אָב father
בִּעֵ֖ר biʕˌēr בער burn
מִן־ min- מִן from
הָ hā הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
22:46. reliqua autem verborum Iosaphat et opera eius quae gessit et proelia nonne haec scripta sunt in libro verborum dierum regum Iuda
But the rest of the acts of Josaphat, and his works which he did, and his battles, are they not written in the book of the words of the days of the kings of Juda?
46. And the remnant of the sodomites, which remained in the days of his father Asa, he put away out of the land.
22:46. Then, too, the remnant of the effeminate, who had remained in the days of Asa, his father, he took away from the land.
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Adam Clarke: Commentary on the Bible - 1831
22:46: The remnant of the sodomites - הקדש of the consecrated persons; or it may rather apply here to the system of pollution, effeminacy, and debauch. He destroyed the thing itself; the abominations of Priapus, and the rites of Venus, Baal, and Ashtaroth. No more of that impure worship was to be found in Judea.
3 Kings (1 Kings) 22:47
Albert Barnes: Notes on the Bible - 1834
22:46: See the marginal references notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:46: the remnant: Kg1 14:24, Kg1 15:12; Gen 19:5; Deu 23:17; Jdg 19:22; Rom 1:26, Rom 1:27; Co1 6:9; Ti1 1:10; Jde 1:7
John Gill
And the remnant of the Sodomites, which remained in the days of his father Asa, he took out of the land. His father Asa removed many of these filthy creatures, but not all; as many, no doubt, as came within his knowledge, but some remained, whom this his son removed, being of the same disposition with his father, see 3Kings 15:12.
22:4722:47: Եւ զաւելորդս նուիրելոցն որ մնացին յաւուրս հօր նորա՝ քաղեաց յերկրէն։
47 Նա երկրից մաքրեց սոդոմական մեղք գործողներին, որոնք մնացել էին իր հօր օրերից:
47 Անիկա իր հօրը Ասային ժամանակէն մնացած Սոդոմական մեղք գործողները երկրէն բնաջինջ ըրաւ։
Եւ [527]զաւելորդս նուիրելոցն`` որ մնացին յաւուրս հօր նորա` քաղեաց յերկրէն:

22:47: Եւ զաւելորդս նուիրելոցն որ մնացին յաւուրս հօր նորա՝ քաղեաց յերկրէն։
47 Նա երկրից մաքրեց սոդոմական մեղք գործողներին, որոնք մնացել էին իր հօր օրերից:
47 Անիկա իր հօրը Ասային ժամանակէն մնացած Սոդոմական մեղք գործողները երկրէն բնաջինջ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:4722:46 И остатки блудников, которые остались во дни отца его Асы, он истребил с земли.
22:51 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐτάφη θαπτω bury; have a funeral for παρὰ παρα from; by τοῖς ο the πατράσιν πατηρ father αὐτοῦ αυτος he; him ἐν εν in πόλει πολις city Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐβασίλευσεν βασιλευω reign Ιωραμ ιωραμ Iōram; Ioram υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
22:47 וּ û וְ and מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אֵ֛ין ʔˈên אַיִן [NEG] בֶּ be בְּ in אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom נִצָּ֥ב niṣṣˌāv נצב stand מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
22:47. sed et reliquias effeminatorum qui remanserant in diebus Asa patris eius abstulit de terraAnd the remnant also of the effeminate, who remained in the days of Asa, his father, he took out of the land.
47. And there was no king in Edom: a deputy was king.
22:47. At that time, there was no king appointed in Idumea.
KJV [46] And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land:

22:46 И остатки блудников, которые остались во дни отца его Асы, он истребил с земли.
22:51
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
παρὰ παρα from; by
τοῖς ο the
πατράσιν πατηρ father
αὐτοῦ αυτος he; him
ἐν εν in
πόλει πολις city
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Ιωραμ ιωραμ Iōram; Ioram
υἱὸς υιος son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
22:47
וּ û וְ and
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אֵ֛ין ʔˈên אַיִן [NEG]
בֶּ be בְּ in
אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom
נִצָּ֥ב niṣṣˌāv נצב stand
מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
22:47. sed et reliquias effeminatorum qui remanserant in diebus Asa patris eius abstulit de terra
And the remnant also of the effeminate, who remained in the days of Asa, his father, he took out of the land.
47. And there was no king in Edom: a deputy was king.
22:47. At that time, there was no king appointed in Idumea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:47: There was no king in Edom - It is plain that the compiler of this book lived after the days of Jehoshaphat, in whose time the Edomites revolted; see Kg2 8:22. David had conquered the Edomites, and they continued to be governed by deputies, appointed by the kings of Judah, till they recovered their liberty, as above. This note is introduced by the writer to account for Jehoshaphat's building ships at Ezion-geber, which was in the territory of the Edomites, and which showed them to be at that time under the Jewish yoke.
3 Kings (1 Kings) 22:48
Albert Barnes: Notes on the Bible - 1834
22:47: In the time of Solomon, Hadad Kg1 11:14, according to the Septuagint, "reigned over Edom." It appears by the present passage that the country had been again reduced either by Jehoshaphat, or by an earlier king, and was dependent on the kingdom of Judah, being governed by a "deputy" or viceroy, who, however, was allowed the royal title (compare Kg2 3:9, Kg2 3:12, Kg2 3:26). This government of dependencies by means of subject-kings was the all but universal practice in the East down to the time of Cyrus (the Kg1 4:21 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:47: no king: Gen 25:23, Gen 27:40, Gen 36:31-43; Sa2 8:14; Kg2 3:9, Kg2 8:20; Psa 108:9, Psa 108:10
Geneva 1599
[There was] then no king in Edom: a (b) deputy [was] king.
(b) In the time of this king, Idumea was subject to Judah, and was governed by whom they of Judah appointed.
John Gill
There was then no king in Edom, a deputy was king. Which had been the case from the times of David, who subdued Edom, and placed garrisons in it, and governors over it, 2Kings 8:14 and continued through the reign of Jehoshaphat, unto the times of his son, under whom the Edomites revolted, and set up a king of their own, 4Kings 8:20, with a view to which this is observed, as also to account for it how Jehoshaphat could build ships in Eziongeber, which was in the land of Edom, of which in the next verse, because the whole country was governed by a viceroy, or deputy, under him.
John Wesley
A deputy - Sent, and set over them by the kings of Judah, from the time of David, until the days of Jehoram, 2Chron 21:8.
22:4822:48: Եւ թագաւոր ո՛չ գոյր յԵդոմ հաստատեալ։
48 Այդ ժամանակ Եդոմում թագաւոր չկար:
48 Այն ատեն Եդովմի մէջ թագաւոր չկար, փոխարքայ մը կար։
Եւ թագաւոր ոչ գոյր յԵդովմ հաստատեալ:

22:48: Եւ թագաւոր ո՛չ գոյր յԵդոմ հաստատեալ։
48 Այդ ժամանակ Եդոմում թագաւոր չկար:
48 Այն ատեն Եդովմի մէջ թագաւոր չկար, փոխարքայ մը կար։
zohrab-1805▾ eastern-1994▾ western am▾
22:4822:47 В Идумее тогда не было царя; {был} наместник царский.
22:52 καὶ και and; even Οχοζιας οχοζιας son Αχααβ αχααβ reign ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria ἐν εν in ἔτει ετος year ἑπτακαιδεκάτῳ επτακαιδεκατος Iōsaphat; Iosafat βασιλεῖ βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐβασίλευσεν βασιλευω reign ἐν εν in Ισραηλ ισραηλ.1 Israel ἔτη ετος year δύο δυο two
22:48 יְהֹושָׁפָ֡ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat עָשָׂה֩עשׂר *ʕāśˌā עשׂה make אֳנִיֹּ֨ות ʔᵒniyyˌôṯ אֳנִיָּה ship תַּרְשִׁ֜ישׁ taršˈîš תַּרְשִׁישׁ Tarshish לָ lā לְ to לֶ֧כֶת lˈeḵeṯ הלך walk אֹופִ֛ירָה ʔôfˈîrā אֹופִיר [land of gold] לַ la לְ to † הַ the זָּהָ֖ב zzāhˌāv זָהָב gold וְ wᵊ וְ and לֹ֣א lˈō לֹא not הָלָ֑ךְ hālˈāḵ הלך walk כִּֽי־ kˈî- כִּי that נִשְׁבְּר֥וּנשׁברה *nišbᵊrˌû שׁבר break אֳנִיֹּ֖ות ʔᵒniyyˌôṯ אֳנִיָּה ship בְּ bᵊ בְּ in עֶצְיֹ֥ון גָּֽבֶר׃ ʕeṣyˌôn gˈāver עֶצְיֹון גֶּבֶר Ezion Geber
22:48. nec erat tunc rex constitutus in EdomAnd there was then no king appointed in Edom.
48. Jehoshaphat made ships of Tarshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.
22:48. Yet truly, king Jehoshaphat had made a navy on the sea, which would sail to Ophir for gold. But they were unable to go, because the ships were broken down at Eziongeber.
KJV [47] [There was] then no king in Edom: a deputy [was] king:

22:47 В Идумее тогда не было царя; {был} наместник царский.
22:52
καὶ και and; even
Οχοζιας οχοζιας son
Αχααβ αχααβ reign
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
ἐν εν in
ἔτει ετος year
ἑπτακαιδεκάτῳ επτακαιδεκατος Iōsaphat; Iosafat
βασιλεῖ βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ισραηλ ισραηλ.1 Israel
ἔτη ετος year
δύο δυο two
22:48
יְהֹושָׁפָ֡ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
עָשָׂה֩עשׂר
*ʕāśˌā עשׂה make
אֳנִיֹּ֨ות ʔᵒniyyˌôṯ אֳנִיָּה ship
תַּרְשִׁ֜ישׁ taršˈîš תַּרְשִׁישׁ Tarshish
לָ lā לְ to
לֶ֧כֶת lˈeḵeṯ הלך walk
אֹופִ֛ירָה ʔôfˈîrā אֹופִיר [land of gold]
לַ la לְ to
† הַ the
זָּהָ֖ב zzāhˌāv זָהָב gold
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
הָלָ֑ךְ hālˈāḵ הלך walk
כִּֽי־ kˈî- כִּי that
נִשְׁבְּר֥וּנשׁברה
*nišbᵊrˌû שׁבר break
אֳנִיֹּ֖ות ʔᵒniyyˌôṯ אֳנִיָּה ship
בְּ bᵊ בְּ in
עֶצְיֹ֥ון גָּֽבֶר׃ ʕeṣyˌôn gˈāver עֶצְיֹון גֶּבֶר Ezion Geber
22:48. nec erat tunc rex constitutus in Edom
And there was then no king appointed in Edom.
48. Jehoshaphat made ships of Tarshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.
22:48. Yet truly, king Jehoshaphat had made a navy on the sea, which would sail to Ophir for gold. But they were unable to go, because the ships were broken down at Eziongeber.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:48: Ships of Tharshish to go to Ophir for gold - In the parallel place (Ch2 20:36) it is said that Jehoshaphat joined himself to Ahaziah, to make ships to go to Tharshish; and they made the ships in Ezion-geber. Concerning these places, and the voyage thither, see the notes on Kg1 9:26-28 (note); Kg1 10:11 (note), Kg1 10:22 (note). Some translate, instead of ships of Tharshish, ships of burden. See Houbigant, who expresses himself doubtful as to the meaning of the word.
3 Kings (1 Kings) 22:49
Albert Barnes: Notes on the Bible - 1834
22:48: The expression, "ships of Tharshish," probably designates ships of a particular class, ships (i. e.) like those with which the Phoenicians used to trade to Tharshish (Tartessus, Kg1 10:22 note). Compare the use of "India-man" for a vessel of a certain class. Jehoshaphat's fleet was constructed at Ezion-Gaber, on the Red Sea Ch2 20:36, where Solomon had pRev_iously built a navy Kg1 9:26. Being lord-paramount of Edom, Jehoshaphat had the right of using this harbor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:48: Jehoshaphat: Ch2 20:35, Ch2 36-21:1
made ships: or, had ten ships, Kg1 10:22; Ch2 9:21; Psa 48:7; Isa 2:16, Isa 60:9; Jon 1:3
Tharshish: Josephus and the Chaldee and Arabic paraphrasts explain this place of Tarsus in Cilicia; the LXX, Theodoret, and Jerome, understand it of Carthage; but the learned Bochart makes it Tartessus, an island in the straits of Gades. Ibn Haukal describes Tarsousa as belonging to Andalus, or Andalusia; and Festus Avienus expressly says, Hic Gadir urbs est dicta Tartessus prius, "the city Cadiz was formerly called Tartessus."
to Ophir: Kg1 9:28; Psa 45:9
they went not: Ch2 20:37, Ch2 25:7
Eziongeber: Kg1 9:26; Num 33:35, Num 33:36
Geneva 1599
Jehoshaphat made ships of (c) Tharshish to go to (d) Ophir for gold: but they went not; for the ships were broken at Eziongeber.
(c) By Tharshish the scripture means Cilicia and all the Mediterranean Sea.
(d) Josephus writes that Ophir is in India, where the Egyptians and Arabians traffic for gold.
John Gill
Jehoshaphat made ships of Tarshish,.... Ships to go to sea, particularly the Indian sea, 3Kings 10:22. Tarshish is used for the sea in general, Ps 48:7, in the Cetib, or text, it is "ten"; in the Keri, or margin, it is "made", which we follow, and may be put together, as in the Tigurine version, and read, "he made ten ships to go by sea":
even to go to Ophir for gold; as Solomon did; of which place see 3Kings 9:28,
but they went not, for the ships were broken at Eziongeber; the port where they were built: as soon as they were launched, or sailed, they were broken to pieces against the rocks near the harbour, which stood up like a man's backbone, whence the port had its name; See Gill on 3Kings 9:26, and if this was Calzem, as there observed, near to it was a dangerous place for ships, and where many were lost, and is supposed to be the place where Pharaoh and his host were drowned (y); the reason of this shipwreck was, because Jehoshaphat joined himself with Ahaziah king of Israel, for which he was reproved by the prophet Eliezer, and this was his punishment, 2Chron 20:35.
(y) Vid. Geograph. Nub. Climat. 3. par. 3. in fine.
22:4922:49: Եւ արքայ Յովսափատ արար նաւսս Թարսսացիս, երթալ յՈվփիր զոսկւոյ, եւ ո՛չ գնացին՝ քանզի խորտակեցան նաւքն ՚ի Գասիոնգաբեր[3745]։ [3745] Ոմանք. Արար նաւս Թարսսացի... զի խորտակեցան նաւքն ՚ի Գասիոնն Գաբեր։
49 Յոսափատ արքան Թարսիսի նաւեր պատրաստեց, որ գնան Օփիր՝ ոսկի ձեռք բերելու, սակայն նաւերը տեղ չկարողացան հասնել, որոհետեւ Գասիոնգաբերում նաւաբեկութեան ենթարկուեցին:
49 Յովսափատ Թարսիսի նաւեր շինեց, որպէս զի Ոփիր երթան ոսկիի համար, բայց չգացին*, քանզի նաւերը Գասիոն–Գաբերի մէջ կտոր կտոր եղան։
Եւ արքայ Յովսափատ արար նաւս Թարսսացիս երթալ յՈփիր զոսկւոյ, եւ ոչ գնացին, քանզի խորտակեցան նաւքն ի Գասիոնգաբեր:

22:49: Եւ արքայ Յովսափատ արար նաւսս Թարսսացիս, երթալ յՈվփիր զոսկւոյ, եւ ո՛չ գնացին՝ քանզի խորտակեցան նաւքն ՚ի Գասիոնգաբեր[3745]։
[3745] Ոմանք. Արար նաւս Թարսսացի... զի խորտակեցան նաւքն ՚ի Գասիոնն Գաբեր։
49 Յոսափատ արքան Թարսիսի նաւեր պատրաստեց, որ գնան Օփիր՝ ոսկի ձեռք բերելու, սակայն նաւերը տեղ չկարողացան հասնել, որոհետեւ Գասիոնգաբերում նաւաբեկութեան ենթարկուեցին:
49 Յովսափատ Թարսիսի նաւեր շինեց, որպէս զի Ոփիր երթան ոսկիի համար, բայց չգացին*, քանզի նաւերը Գասիոն–Գաբերի մէջ կտոր կտոր եղան։
zohrab-1805▾ eastern-1994▾ western am▾
22:4922:48 [Царь] Иосафат сделал корабли на море, чтобы ходить в Офир за золотом; но они не дошли, ибо разбились в Ецион-Гавере.
22:53 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in ὁδῷ οδος way; journey Αχααβ αχααβ the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ὁδῷ οδος way; journey Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ταῖς ο the ἁμαρτίαις αμαρτια sin; fault οἴκου οικος home; household Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ who; what ἐξήμαρτεν εξαμαρτανω the Ισραηλ ισραηλ.1 Israel
22:49 אָ֠ז ʔˌāz אָז then אָמַ֞ר ʔāmˈar אמר say אֲחַזְיָ֤הוּ ʔᵃḥazyˈāhû אֲחַזְיָהוּ Ahaziah בֶן־ ven- בֵּן son אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab אֶל־ ʔel- אֶל to יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat יֵלְכ֧וּ yēlᵊḵˈû הלך walk עֲבָדַ֛י ʕᵃvāḏˈay עֶבֶד servant עִם־ ʕim- עִם with עֲבָדֶ֖יךָ ʕᵃvāḏˌeʸḵā עֶבֶד servant בָּ bo בְּ in אֳנִיֹּ֑ות ʔᵒniyyˈôṯ אֳנִיָּה ship וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָבָ֖ה ʔāvˌā אבה want יְהֹושָׁפָֽט׃ yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
22:49. rex vero Iosaphat fecerat classes in mari quae navigarent in Ophir propter aurum et ire non potuerunt quia confractae sunt in AsiongaberBut king Josaphat made navies on the sea, to sail into Ophir for gold: but they could not go, for the ships were broken in Asiongaber.
49. Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.
22:49. Then Ahaziah, the son of Ahab, said to Jehoshaphat, “Let my servants go with your servants on the ships.” But Jehoshaphat was not willing.
KJV [48] Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion- geber:

22:48 [Царь] Иосафат сделал корабли на море, чтобы ходить в Офир за золотом; но они не дошли, ибо разбились в Ецион-Гавере.
22:53
καὶ και and; even
ἐποίησεν ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐν εν in
ὁδῷ οδος way; journey
Αχααβ αχααβ the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
ὁδῷ οδος way; journey
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
οἴκου οικος home; household
Ιεροβοαμ ιεροβοαμ son
Ναβατ ναβατ who; what
ἐξήμαρτεν εξαμαρτανω the
Ισραηλ ισραηλ.1 Israel
22:49
אָ֠ז ʔˌāz אָז then
אָמַ֞ר ʔāmˈar אמר say
אֲחַזְיָ֤הוּ ʔᵃḥazyˈāhû אֲחַזְיָהוּ Ahaziah
בֶן־ ven- בֵּן son
אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab
אֶל־ ʔel- אֶל to
יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
יֵלְכ֧וּ yēlᵊḵˈû הלך walk
עֲבָדַ֛י ʕᵃvāḏˈay עֶבֶד servant
עִם־ ʕim- עִם with
עֲבָדֶ֖יךָ ʕᵃvāḏˌeʸḵā עֶבֶד servant
בָּ bo בְּ in
אֳנִיֹּ֑ות ʔᵒniyyˈôṯ אֳנִיָּה ship
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָבָ֖ה ʔāvˌā אבה want
יְהֹושָׁפָֽט׃ yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
22:49. rex vero Iosaphat fecerat classes in mari quae navigarent in Ophir propter aurum et ire non potuerunt quia confractae sunt in Asiongaber
But king Josaphat made navies on the sea, to sail into Ophir for gold: but they could not go, for the ships were broken in Asiongaber.
49. Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.
22:49. Then Ahaziah, the son of Ahab, said to Jehoshaphat, “Let my servants go with your servants on the ships.” But Jehoshaphat was not willing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:49: But Jehoshaphat would not - It appears from the above cited place in Chronicles that Jehoshaphat did join in making and sending ships to Tharshish, and it is possible that what is here said is spoken of a second expedition, in which Jehoshaphat would not join Ahaziah. But instead of ולא אבה velo abah, "he would not," perhaps we should read ולו אבה velo abah, "he consented to him;" two words pronounced exactly in the same way, and differing but in one letter, viz., an א aleph for a ו vau. This reading, however, is not supported by any MS. or version; but the emendation seems just; for there are several places in these historical books in which there are mistakes of transcribers which nothing but violent criticism can restore, and to this it is dangerous to resort, but in cases of the last necessity. Critics have recommended the 48th and 49th verses to be read thus: "Jehoshaphat had built ships of burden at Ezion-geber, to go to Ophir for gold. 49. And Ahaziah, the son of Ahab, had said to Jehoshaphat, Let my servants, I pray thee, go with thy servants in the ships: to which Jehoshaphat consented. But the ships went not thither; for the ships were broken at Ezion-geber." This is Houbigant's translation, who contends that "the words of the 48th verse, but they went not, should be placed at the end of the 49th verse, for who can believe that the sacred writer should first relate that the ships were broken, and then that Ahaziah requested of Jehoshaphat that his servants might embark with the servants of Jehoshaphat?" This bold critic, who understood the Hebrew language better than any man in Europe, has, by happy conjectures, since verified by the testimony of MSS., removed the blots of many careless transcribers from the sacred volume.
Albert Barnes: Notes on the Bible - 1834
22:49: Ch2 20:35-36, explains that the two kings conjointly built the fleet with which the Ophir trade (Kg1 9:28 note) was to be re-opened. Ahaziah had thus an interest in the ships; and when they were wrecked, attributing, as it would seem, the calamity to the unskillfulness of his ally's mariners, he proposed that the fleet should be manned in part by Israelite sailors - men probably accustomed to the sea, perhaps trained at Tyre. This proposal Jehoshaphat refused, either offended at the reflection on his subjects' skill, or accepting the wreck of the ships, which Eliezer had prophesied, as a proof that God was against the entire undertaking.
John Gill
Then said Ahaziah the son of Ahab unto Jehoshaphat,.... Who very probably had built some more ships on his own, having broke off his partnership with Ahaziah:
let my servants go with thy servants in the ships; since he was refused a part in the ships themselves, he desires leave to send men aboard them to traffic for him abroad:
but Jehoshaphat would not; having been reproved by a prophet of the Lord, and had suffered the loss of his ships by joining with him already.
John Wesley
Would not - He did join with Ahaziah before this time, and before the ships were broken: for the breaking of the ships mentioned here, is noted to be the effect of his sin, in joining with Ahaziah, 2Chron 20:37. And Jehoshaphat being warned and chastised by God for this sin, would not be persuaded to repeat it.
22:5022:50: Յայնժամ ասէ Ոքոզիա որդի Աքաաբու ցՅովսափատ. Երթիցե՛ն ծառայք քո ընդ ծառայս իմ, եւ նաւք քո ընդ նա՛ւս իմ. եւ ո՛չ կամեցաւ Յովսափատ։
50 Այդ ժամանակ Աքաաբի որդի Օքոզիան ասաց Յոսափատին. «Թող քո ծառաները գնան իմ ծառաների հետ, եւ քո նաւերն՝ իմ նաւերի հետ»: Յոսափատը, սակայն, չհամաձայնեց:
50 Այն ատեն Աքաաբին որդին Ոքոզիան Յովսափատին ըսաւ. «Իմ ծառաներս քու ծառաներուդ հետ նաւերով թող երթան»։ Բայց Յովսափատ չհաճեցաւ։
Յայնժամ ասէ Ոքոզիա որդի Աքաաբու ցՅովսափատ. Երթիցեն ծառայք քո ընդ ծառայս [528]իմ, եւ նաւք քո ընդ նաւս իմ``. եւ ոչ կամեցաւ Յովսափատ:

22:50: Յայնժամ ասէ Ոքոզիա որդի Աքաաբու ցՅովսափատ. Երթիցե՛ն ծառայք քո ընդ ծառայս իմ, եւ նաւք քո ընդ նա՛ւս իմ. եւ ո՛չ կամեցաւ Յովսափատ։
50 Այդ ժամանակ Աքաաբի որդի Օքոզիան ասաց Յոսափատին. «Թող քո ծառաները գնան իմ ծառաների հետ, եւ քո նաւերն՝ իմ նաւերի հետ»: Յոսափատը, սակայն, չհամաձայնեց:
50 Այն ատեն Աքաաբին որդին Ոքոզիան Յովսափատին ըսաւ. «Իմ ծառաներս քու ծառաներուդ հետ նաւերով թող երթան»։ Բայց Յովսափատ չհաճեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:5022:49 Тогда сказал Охозия, сын Ахава, Иосафату: пусть мои слуги пойдут с твоими слугами на кораблях. Но Иосафат не согласился.
22:54 καὶ και and; even ἐδούλευσεν δουλευω give allegiance; subject τοῖς ο the Βααλιμ βααλιμ and; even προσεκύνησεν προσκυνεω worship αὐτοῖς αυτος he; him καὶ και and; even παρώργισεν παροργιζω enrage; provoke τὸν ο the κύριον κυριος lord; master θεὸν θεος God Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by πάντα πας all; every τὰ ο the γενόμενα γινομαι happen; become ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him
22:50 וַ wa וְ and יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down יְהֹֽושָׁפָט֙ yᵊhˈôšāfāṭ יְהֹושָׁפָט Jehoshaphat עִם־ ʕim- עִם with אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּקָּבֵר֙ yyiqqāvˌēr קבר bury עִם־ ʕim- עִם with אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father בְּ bᵊ בְּ in עִ֖יר ʕˌîr עִיר town דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king יְהֹורָ֥ם yᵊhôrˌām יְהֹורָם Jehoram בְּנֹ֖ו bᵊnˌô בֵּן son תַּחְתָּֽיו׃ ס taḥtˈāʸw . s תַּחַת under part
22:50. tunc ait Ohozias filius Ahab ad Iosaphat vadant servi mei cum servis tuis in navibus et noluit IosaphatThen Ochozias, the son of Achab, said to Josaphat: Let my servants go with thy servants in the ships. And Josaphat would not.
50. And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead.
22:50. And Jehoshaphat slept with his fathers, and he was buried with them in the city of David, his father. And Jehoram, his son, reigned in his place.
KJV [49] Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not:

22:49 Тогда сказал Охозия, сын Ахава, Иосафату: пусть мои слуги пойдут с твоими слугами на кораблях. Но Иосафат не согласился.
22:54
καὶ και and; even
ἐδούλευσεν δουλευω give allegiance; subject
τοῖς ο the
Βααλιμ βααλιμ and; even
προσεκύνησεν προσκυνεω worship
αὐτοῖς αυτος he; him
καὶ και and; even
παρώργισεν παροργιζω enrage; provoke
τὸν ο the
κύριον κυριος lord; master
θεὸν θεος God
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
γενόμενα γινομαι happen; become
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
22:50
וַ wa וְ and
יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down
יְהֹֽושָׁפָט֙ yᵊhˈôšāfāṭ יְהֹושָׁפָט Jehoshaphat
עִם־ ʕim- עִם with
אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father
וַ wa וְ and
יִּקָּבֵר֙ yyiqqāvˌēr קבר bury
עִם־ ʕim- עִם with
אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father
בְּ bᵊ בְּ in
עִ֖יר ʕˌîr עִיר town
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
יְהֹורָ֥ם yᵊhôrˌām יְהֹורָם Jehoram
בְּנֹ֖ו bᵊnˌô בֵּן son
תַּחְתָּֽיו׃ ס taḥtˈāʸw . s תַּחַת under part
22:50. tunc ait Ohozias filius Ahab ad Iosaphat vadant servi mei cum servis tuis in navibus et noluit Iosaphat
Then Ochozias, the son of Achab, said to Josaphat: Let my servants go with thy servants in the ships. And Josaphat would not.
50. And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead.
22:50. And Jehoshaphat slept with his fathers, and he was buried with them in the city of David, his father. And Jehoram, his son, reigned in his place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:50: am 3115, bc 889
slept with his fathers: Kg1 22:40, Kg1 2:10; Ch2 21:1
in the city: Kg1 11:43, Kg1 14:31, Kg1 15:24
Jehoram: Kg2 8:16-18; Ch2 21:5-7
John Gill
And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father,.... In the city of Sion, where David, Rehoboam, Abijam, and Asa, were buried:
and Jehoram his son reigned in his stead; who was now thirty two years of age, and he reigned ten years.
22:5122:51: Եւ ննջեա՛ց Յովսափատ ընդ հարս իւր, եւ թաղեցաւ առ հարս իւր ՚ի քաղաք Դաւթի հօր իւրոյ. եւ թագաւորեաց Յովրամ որդի նորա ընդ նորա[3746]։[3746] Այլք. ՚Ի քաղաքի Դաւթի հօր իւրոյ։
51 Յոսափատը գնաց իր նախնիների գիրկը եւ թաղուեց իր հայրերի մօտ, իր նախահայր Դաւթի քաղաքում: Նրա փոխարէն թագաւորեց նրա որդին՝ Յորամը:
51 Եւ Յովսափատ իր հայրերուն հետ քնացաւ ու իր հայրերուն հետ իր հօրը Դաւիթին քաղաքին մէջ թաղուեցաւ։ Անոր տեղ անոր որդին Յովրամ թագաւոր եղաւ։
Եւ ննջեաց Յովսափատ ընդ հարս իւր, եւ թաղեցաւ առ հարս իւր ի քաղաքի Դաւթի հօր իւրոյ. եւ թագաւորեաց Յովրամ որդի նորա ընդ նորա:

22:51: Եւ ննջեա՛ց Յովսափատ ընդ հարս իւր, եւ թաղեցաւ առ հարս իւր ՚ի քաղաք Դաւթի հօր իւրոյ. եւ թագաւորեաց Յովրամ որդի նորա ընդ նորա[3746]։
[3746] Այլք. ՚Ի քաղաքի Դաւթի հօր իւրոյ։
51 Յոսափատը գնաց իր նախնիների գիրկը եւ թաղուեց իր հայրերի մօտ, իր նախահայր Դաւթի քաղաքում: Նրա փոխարէն թագաւորեց նրա որդին՝ Յորամը:
51 Եւ Յովսափատ իր հայրերուն հետ քնացաւ ու իր հայրերուն հետ իր հօրը Դաւիթին քաղաքին մէջ թաղուեցաւ։ Անոր տեղ անոր որդին Յովրամ թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:5122:50 И почил Иосафат с отцами своими и был погребен с отцами своими в городе Давида, отца своего. И воцарился Иорам, сын его, вместо него.
22:51 אֲחַזְיָ֣הוּ ʔᵃḥazyˈāhû אֲחַזְיָהוּ Ahaziah בֶן־ ven- בֵּן son אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab מָלַ֤ךְ mālˈaḵ מלך be king עַל־ ʕal- עַל upon יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria בִּ bi בְּ in שְׁנַת֙ šᵊnˌaṯ שָׁנָה year שְׁבַ֣ע šᵊvˈaʕ שֶׁבַע seven עֶשְׂרֵ֔ה ʕeśrˈē עֶשְׂרֵה -teen לִ li לְ to יהֹושָׁפָ֖ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּמְלֹ֥ךְ yyimlˌōḵ מלך be king עַל־ ʕal- עַל upon יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שְׁנָתָֽיִם׃ šᵊnāṯˈāyim שָׁנָה year
22:51. dormivitque cum patribus suis et sepultus est cum eis in civitate David patris sui regnavitque Ioram filius eius pro eoAnd Josaphat slept with his fathers, and was buried with them in the city of David, his father: and Joram, his son, reigned in his stead.
51. Ahaziah the son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel.
22:51. Then Ahaziah, the son of Ahab, began to reign over Israel, in Samaria, in the seventeenth year of Jehoshaphat, the king of Judah. And he reigned over Israel for two years.
KJV [50] And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead:

22:50 И почил Иосафат с отцами своими и был погребен с отцами своими в городе Давида, отца своего. И воцарился Иорам, сын его, вместо него.
22:51
אֲחַזְיָ֣הוּ ʔᵃḥazyˈāhû אֲחַזְיָהוּ Ahaziah
בֶן־ ven- בֵּן son
אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab
מָלַ֤ךְ mālˈaḵ מלך be king
עַל־ ʕal- עַל upon
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
בִּ bi בְּ in
שְׁנַת֙ šᵊnˌaṯ שָׁנָה year
שְׁבַ֣ע šᵊvˈaʕ שֶׁבַע seven
עֶשְׂרֵ֔ה ʕeśrˈē עֶשְׂרֵה -teen
לִ li לְ to
יהֹושָׁפָ֖ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יִּמְלֹ֥ךְ yyimlˌōḵ מלך be king
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
שְׁנָתָֽיִם׃ šᵊnāṯˈāyim שָׁנָה year
22:51. dormivitque cum patribus suis et sepultus est cum eis in civitate David patris sui regnavitque Ioram filius eius pro eo
And Josaphat slept with his fathers, and was buried with them in the city of David, his father: and Joram, his son, reigned in his stead.
51. Ahaziah the son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel.
22:51. Then Ahaziah, the son of Ahab, began to reign over Israel, in Samaria, in the seventeenth year of Jehoshaphat, the king of Judah. And he reigned over Israel for two years.
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jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51-53: Дата начала царствования в Израильском царстве Охозии, сына Ахава, - 17-й год царствования Иосафата, трудно согласима с другими показаниями: по ст. 41: данной главы, Иосафат иудейский воцарился в 4-й год царствования Ахава израильского, который, по XVI:29, царствовал 22: года. Таким образом (по 51: ст. XXII гл.) , 17-й год царствования Иосафата будет 20-м годом царствования Ахава; следовательно Охозия мог вступить на царство лишь в 19: году царствования Иосафата. Но это видимое противоречие изъясняется тем не раз отмеченным обстоятельством, что неполные годы царствования в кн. Царств считаются за полные. Двухлетнее царствование Охозии характеризуется в религиозном отношении (ст. 52-53) совершенно сходное царствованием Ахава (XVI:30-31): и при Охозии равным образом процветали культ тельцов и культ Ваала.
Albert Barnes: Notes on the Bible - 1834
22:51: Two years - According to our reckoning, not much more than a twelve-month year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:51: am 3107-3108, bc 897-896
began: "Now he begins to reign alone." Kg1 22:40.
two years: Kg1 15:25; Kg2 1:17
Carl Friedrich Keil and Franz Delitzsch

Reign of Ahaziah of Israel. - 3Kings 22:51. For the datum "in the seventeenth year of Jehoshaphat," see at 4Kings 1:17.
3Kings 22:52-53
Ahaziah walked in the way of his father and his mother, who had introduced the worship of Baal into the kingdom, and in the way of Jeroboam, who had set up the calves (cf. 3Kings 16:30-33). - In 3Kings 22:53 it is again expressly added, that he adored and worshipped Baal, as in 3Kings 16:31. - With this general description of his character not only is the chapter brought to a close, but the first book of Kings also, - very unsuitably, however, since the further account of Ahaziah's reign and of his death is given in 2 Kings 1 of the following book. It would have been incomparably more suitable to commence a fresh chapter with 3Kings 22:52, and indeed to commence the second book there also.
John Gill
Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah,.... It is observed, that Jehoshaphat began to reign in the fourth year of Ahab, and Ahab reigned twenty two years, see 3Kings 22:41, and therefore Ahab's son must begin to reign in the eighteenth year of Jehoshaphat; but perhaps he was made king in his father's lifetime, before he went on his expedition to Ramothgilead, or Ahab's reign was not twenty two years complete:
and reigned two years over Israel; not complete, as appears from 4Kings 3:1.
John Wesley
Ahaziah, &c. - Ahaziah was made king by his father, and reigned in conjunction with him a year or two before Ahab's death, and as long after it; even as Jehoram the son of Jehoshaphat was made king by his father in his life - time, which possibly was done in compliance with Ahab's desire upon marriage of his daughter to Jehoshaphat's son; and it may be Ahab, to induce him to do so, give him an example of it, and made his son his partner in the kingdom.
22:5222:52: Եւ Ոքոզիա որդի Աքաաբու թագաւորեաց ՚ի վերայ Իսրայէլի ՚ի Սամարիա. յամին եւթնուտասներորդի Յովսափատայ արքայի Յուդայ. եւ թագաւորեաց Իսրայէլի ամս երկուս[3747]։ [3747] Այլք. Եւ թագաւորեաց յԻսրայէլի ամս։
52 Աքաաբի որդի Օքոզիան Սամարիայում Իսրայէլի վրայ թագաւորեց Յուդայի երկրի արքայ Յոսափատի թագաւորութեան տասնեօթներորդ տարում: Նա Իսրայէլում թագաւորեց երկու տարի:
52 Յուդայի Յովսափատ թագաւորին տասնըեօթներորդ տարին Իսրայէլի վրայ Աքաաբի որդին Ոքոզիան թագաւոր եղաւ Սամարիայի մէջ ու Իսրայէլի վրայ երկու տարի թագաւորութիւն ըրաւ։
Եւ Ոքոզիա որդի Աքաաբու թագաւորեաց ի վերայ Իսրայելի ի Սամարիա, յամին եւթնուտասներորդի Յովսափատայ արքայի Յուդայ. եւ թագաւորեաց Իսրայելի ամս երկուս:

22:52: Եւ Ոքոզիա որդի Աքաաբու թագաւորեաց ՚ի վերայ Իսրայէլի ՚ի Սամարիա. յամին եւթնուտասներորդի Յովսափատայ արքայի Յուդայ. եւ թագաւորեաց Իսրայէլի ամս երկուս[3747]։
[3747] Այլք. Եւ թագաւորեաց յԻսրայէլի ամս։
52 Աքաաբի որդի Օքոզիան Սամարիայում Իսրայէլի վրայ թագաւորեց Յուդայի երկրի արքայ Յոսափատի թագաւորութեան տասնեօթներորդ տարում: Նա Իսրայէլում թագաւորեց երկու տարի:
52 Յուդայի Յովսափատ թագաւորին տասնըեօթներորդ տարին Իսրայէլի վրայ Աքաաբի որդին Ոքոզիան թագաւոր եղաւ Սամարիայի մէջ ու Իսրայէլի վրայ երկու տարի թագաւորութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:5222:51 Охозия, сын Ахава, воцарился над Израилем в Самарии, в семнадцатый год Иосафата, царя Иудейского, и царствовал над Израилем [в Самарии] два года,
22:52 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way אָבִיו֙ ʔāviʸw אָב father וּ û וְ and בְ vᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way אִמֹּ֔ו ʔimmˈô אֵם mother וּ û וְ and בְ vᵊ בְּ in דֶ֨רֶךְ֙ ḏˈereḵ דֶּרֶךְ way יָרָבְעָ֣ם yārovʕˈām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son נְבָ֔ט nᵊvˈāṭ נְבָט Nebat אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶחֱטִ֖יא heḥᵉṭˌî חטא miss אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:52. Ohozias autem filius Ahab regnare coeperat super Israhel in Samaria anno septimodecimo Iosaphat regis Iuda regnavitque super Israhel duobus annisAnd Ochozias, the son of Achab, began to reign over Israel, in Samaria, in the seventeenth year of Josaphat, king of Juda, and he reigned over Israel two years.
52. And he did that which was evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, wherein he made Israel to sin.
22:52. And he did evil in the sight of the Lord. And he walked in the way of his father and his mother, and in the way of Jeroboam, the son of Nebat, who caused Israel to sin.
KJV [51] Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel:

22:51 Охозия, сын Ахава, воцарился над Израилем в Самарии, в семнадцатый год Иосафата, царя Иудейского, и царствовал над Израилем [в Самарии] два года,
22:52
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
הָ hā הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
בְּ bᵊ בְּ in
דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way
אָבִיו֙ ʔāviʸw אָב father
וּ û וְ and
בְ vᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
אִמֹּ֔ו ʔimmˈô אֵם mother
וּ û וְ and
בְ vᵊ בְּ in
דֶ֨רֶךְ֙ ḏˈereḵ דֶּרֶךְ way
יָרָבְעָ֣ם yārovʕˈām יָרָבְעָם Jeroboam
בֶּן־ ben- בֵּן son
נְבָ֔ט nᵊvˈāṭ נְבָט Nebat
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֶחֱטִ֖יא heḥᵉṭˌî חטא miss
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:52. Ohozias autem filius Ahab regnare coeperat super Israhel in Samaria anno septimodecimo Iosaphat regis Iuda regnavitque super Israhel duobus annis
And Ochozias, the son of Achab, began to reign over Israel, in Samaria, in the seventeenth year of Josaphat, king of Juda, and he reigned over Israel two years.
52. And he did that which was evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, wherein he made Israel to sin.
22:52. And he did evil in the sight of the Lord. And he walked in the way of his father and his mother, and in the way of Jeroboam, the son of Nebat, who caused Israel to sin.
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Albert Barnes: Notes on the Bible - 1834
22:52: In the way of his mother - In this phrase, which does not occur anywhere else, we see the strong feeling of the writer as to the influence of Jezebel (compare Kg1 16:31).
Verses Kg1 22:51-53. It would be of advantage if these verses were transferred to the Second Book of Kings, which would thus open with the commencement of Ahaziah's reign. The division of the books does not proceed from the author. See the introduction to the Book of Kings
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:52: he did evil: Kg1 15:26, Kg1 16:30-33; Kg2 1:2-7
in the way: Kg1 21:25; Kg2 8:27, Kg2 9:22; Ch2 22:3; Mar 6:24; Rev 3:20
and in the way: Kg1 12:28-33, Kg1 14:9-16, Kg1 15:34; Kg2 3:3
John Gill
Which evil was idolatry:
and walked in the way of his father; his father Ahab, who worshipped Baal:
and in the way of his mother; his mother Jezebel, who was still living, and served Baal and Astarte, the deities of her country:
and in the way of Jeroboam the son of Nebat; who set up and worshipped the golden calves:
who made Israel to sin; by the worship of the same, into which he drew them by his example and authority.
John Wesley
In the way - Which seems added, to shew, how little the example of parents, or ancestors, is to be valued where it is opposed to the will and word of God.
22:5322:53: Եւ արար չա՛ր առաջի Տեառն. եւ գնաց զճանապարհս Աքաաբու հօր իւրոյ, եւ զճանապարհս Յեզաբելայ մօր իւրոյ, եւ ՚ի մեղս տանն Յերոբովամայ որդւոյ Նաբատայ որ յանցոյցն զԻսրայէլ.
53 Նա չար գործեր արեց Տիրոջ առջեւ, գնաց իր հայր Աքաաբի ու իր մայր Յեզաբէլի, Իսրայէլին մեղանչել տուող Նաբատի որդի Յերոբովամի մեղսալից ճանապարհով:
53 Տէրոջը առջեւ չարութիւն ըրաւ ու իր հօրը ճամբան եւ իր մօրը ճամբան ու Իսրայէլին մեղանչել տուող Նաբատեան Յերոբովամին ճամբան բռնեց,
Եւ արար չար առաջի Տեառն, եւ գնաց զճանապարհս [529]Աքաաբու հօր իւրոյ, եւ զճանապարհս [530]Յեզաբելայ մօր իւրոյ, եւ ի մեղս տանն Յերոբովամայ որդւոյ Նաբատայ որ յանցոյցն զԻսրայէլ:

22:53: Եւ արար չա՛ր առաջի Տեառն. եւ գնաց զճանապարհս Աքաաբու հօր իւրոյ, եւ զճանապարհս Յեզաբելայ մօր իւրոյ, եւ ՚ի մեղս տանն Յերոբովամայ որդւոյ Նաբատայ որ յանցոյցն զԻսրայէլ.
53 Նա չար գործեր արեց Տիրոջ առջեւ, գնաց իր հայր Աքաաբի ու իր մայր Յեզաբէլի, Իսրայէլին մեղանչել տուող Նաբատի որդի Յերոբովամի մեղսալից ճանապարհով:
53 Տէրոջը առջեւ չարութիւն ըրաւ ու իր հօրը ճամբան եւ իր մօրը ճամբան ու Իսրայէլին մեղանչել տուող Նաբատեան Յերոբովամին ճամբան բռնեց,
zohrab-1805▾ eastern-1994▾ western am▾
22:5322:52 и делал неугодное пред очами Господа, и ходил путем отца своего и путем матери своей и путем Иеровоама, сына Наватова, который ввел Израиля в грех:
22:53 וַֽ wˈa וְ and יַּעֲבֹד֙ yyaʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal וַ wa וְ and יִּֽשְׁתַּחֲוֶ֖ה yyˈištaḥᵃwˌeh חוה bow down לֹ֑ו lˈô לְ to וַ wa וְ and יַּכְעֵ֗ס yyaḵʕˈēs כעס be discontent אֶת־ ʔeṯ- אֵת [object marker] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make אָבִֽיו׃ ʔāvˈiʸw אָב father
22:53. et fecit malum in conspectu Domini et ambulavit in via patris sui et matris suae et in via Hieroboam filii Nabath qui peccare fecit IsrahelAnd he did evil in the sight of the Lord, and walked in the way of his father and his mother, and in the way of Jeroboam, the son of Nabat, who made Israel to sin.
53. And he served Baal, and worshipped him, and provoked to anger the LORD, the God of Israel, according to all that his father had done.
22:53. Also, he served Baal, and he adored him, and he provoked the Lord, the God of Israel, in accord with all that his father had done.
KJV [52] And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin:

22:52 и делал неугодное пред очами Господа, и ходил путем отца своего и путем матери своей и путем Иеровоама, сына Наватова, который ввел Израиля в грех:
22:53
וַֽ wˈa וְ and
יַּעֲבֹד֙ yyaʕᵃvˌōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בַּ֔עַל bbˈaʕal בַּעַל lord, baal
וַ wa וְ and
יִּֽשְׁתַּחֲוֶ֖ה yyˈištaḥᵃwˌeh חוה bow down
לֹ֑ו lˈô לְ to
וַ wa וְ and
יַּכְעֵ֗ס yyaḵʕˈēs כעס be discontent
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
אָבִֽיו׃ ʔāvˈiʸw אָב father
22:53. et fecit malum in conspectu Domini et ambulavit in via patris sui et matris suae et in via Hieroboam filii Nabath qui peccare fecit Israhel
And he did evil in the sight of the Lord, and walked in the way of his father and his mother, and in the way of Jeroboam, the son of Nabat, who made Israel to sin.
53. And he served Baal, and worshipped him, and provoked to anger the LORD, the God of Israel, according to all that his father had done.
22:53. Also, he served Baal, and he adored him, and he provoked the Lord, the God of Israel, in accord with all that his father had done.
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jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:53: he served Baal: Kg1 16:31; Jdg 2:1-11; Kg2 1:2, Kg2 3:2
provoked: Kg1 16:7; Psa 106:29; Isa 65:3; Eze 8:3
according to all: Kg1 21:29; Eze 18:14-18
Next: 4 Kings (2 Kings) Introduction
John Gill
For he served Baal, and worshipped him,.... That is, Ahaziah served him, as his father had done, and his mother still did:
and provoked to anger the Lord God of Israel, according to all that his father had done; of which there is an instance in the first chapter of the following book; for falling through a lattice, and becoming sick upon it, he quickly died, having sent messengers to inquire of the god of Ekron whether he should die or not.
John Wesley
His father, &c. - Most unhappy parents, that thus help to damn their own children's souls!
22:5422:54: եւ ծառայեա՛ց Բահաղիմացն, եւ երկի՛ր եպագ նոցա. եւ բարկացոյց զՏէր Աստուած Իսրայէլի ըստ ամենայնի եղելոցն յառաջ քան զնա[3748]։[3748] Բազումք. Ըստ ամենայն եղելոցն։
54 Նա ծառայեց Բահաղիմներին, երկրպագեց նրանց եւ դրանով իսկ բարկացրեց Իսրայէլի Տէր Աստծուն՝ ըստ ամենայնի կրկնելով իր նախորդների կատարածը:
54 Բահաղին ծառայութիւն ըրաւ ու անոր երկրպատութիւն ըրաւ եւ իր հօրը բոլոր ըրածները ընելով՝ Իսրայէլի Տէր Աստուածը բարկացուց։
եւ ծառայեաց Բահաղիմացն, եւ երկիր եպագ նոցա. եւ բարկացոյց զՏէր Աստուած Իսրայելի [531]ըստ ամենայն եղելոցն յառաջ քան զնա:

22:54: եւ ծառայեա՛ց Բահաղիմացն, եւ երկի՛ր եպագ նոցա. եւ բարկացոյց զՏէր Աստուած Իսրայէլի ըստ ամենայնի եղելոցն յառաջ քան զնա[3748]։
[3748] Բազումք. Ըստ ամենայն եղելոցն։
54 Նա ծառայեց Բահաղիմներին, երկրպագեց նրանց եւ դրանով իսկ բարկացրեց Իսրայէլի Տէր Աստծուն՝ ըստ ամենայնի կրկնելով իր նախորդների կատարածը:
54 Բահաղին ծառայութիւն ըրաւ ու անոր երկրպատութիւն ըրաւ եւ իր հօրը բոլոր ըրածները ընելով՝ Իսրայէլի Տէր Աստուածը բարկացուց։
zohrab-1805▾ eastern-1994▾ western am▾
22:5422:53 он служил Ваалу и поклонялся ему и прогневал Господа Бога Израилева всем тем, что делал отец его.
22:54. servivit quoque Baal et adoravit eum et inritavit Dominum Deum Israhel iuxta omnia quae fecerat pater eiusHe served also Baal, and worshipped him, and provoked the Lord, the God of Israel, according to all that his father had done.
KJV [53] For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done:

22:53 он служил Ваалу и поклонялся ему и прогневал Господа Бога Израилева всем тем, что делал отец его.
22:54. servivit quoque Baal et adoravit eum et inritavit Dominum Deum Israhel iuxta omnia quae fecerat pater eius
He served also Baal, and worshipped him, and provoked the Lord, the God of Israel, according to all that his father had done.
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