Թագաւորութիւններ Դ / 2 Kings - 1 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This second book of the Kings (which the LXX., numbering from Samuel, called the fourth) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. i. and ii. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. iii.-vii. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. viii.-x. IV. The reign of several of the kings, both of Judah and Israel, ch. xi.-xvi. V. The captivity of the ten tribes, ch. xvii. VI. The good and glorious reign of Hezekiah, ch. xviii.-xx. VII. Manassah's wicked reign, and Josiah's good one, ch. xxi-xxiii. VIII. The destruction of Jerusalem by the king of Babylon, ch. xxiv. and xxv. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

We here find Ahaziah, the genuine son and successor of Ahab, on the throne of Israel. His reign continued not two years; he died by a fall in his own house, of which, after the mention of the revolt of Moab (ver. 1), we have here an account. I. The message which, on that occasion, he sent to the god of Ekron, ver. 2. II. The message he received from the God of Israel, ver. 3-8. III. The destruction of the messengers he sent to seize the prophet, once and again, ver. 9-12. IV. His compassion to, and compliance with, the third messenger, upon his submission, and the delivery of the message to the king himself, ver. 13-16. IV. The death of Ahaziah, ver. 17, 18. In the story we may observe how great the prophet looks and how little the prince.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Second Book of the KingsOtherwise Called the Fourth Book of the Kings
In the preface to the First Book of Kings, I have spoken at large concerning both these books, the author, time of writing, etc., etc., to which I must refer my readers, as that preface is common to both.
The Second Book of Kings contains the history of three hundred and eight years, from the rebellion of Moab, A.M. 3108, to the ruin of the kingdom of Judah, A.M. 3416.
The history, on the whole, exhibits little less than a series of crimes, disasters, Divine benefits, and Divine judgments. In the kingdom of Judah we meet with a few kings who feared God, and promoted the interests of pure religion in the land; but the major part were idolaters and profligates of the highest order.
The kingdom of Israel was still more corrupt: all its kings were determined idolaters; profligate, vicious, and cruel tyrants. Elijah and Elisha stood up in the behalf of God and truth in this fallen, idolatrous kingdom, and bore a strong testimony against the corruptions of the princes, and the profligacy of the people: their powerful ministry was confined to the ten tribes; Judah had its own prophets, and those in considerable number.
At length the avenging hand of God fell first upon Israel, and afterwards upon Judah. Israel after many convulsions, torn by domestic and foreign wars, was at length wholly subjugated by the king of Assyria, the people led away into captivity, and the land re-peopled by strangers, A.M. 3287.
The kingdom of Judah continued some time longer, but was at last overthrown by Nebuchadnezzar; Zedekiah, its last king, was taken prisoner; his eyes put out; and the principal part of the people were carried into captivity, which lasted about seventy years. The captivity began under Jehoiakim, A.M. 3402, and ended under Belshazzar, A.M. 2470 or 3472. There was after this a partial restoration of the Jews, but they never more rose to any consequence among the nations; and at last their civil polity was finally dissolved by the Romans, and their temple burnt, a.d. 70; and from that time until now they became fugitives and vagabonds over the face of the earth, universally detested by mankind. But should they not be loved for their fathers' sake? Are they not men and brothers? Will persecution and contempt convert them to Christianity, or to any thing that is good?

Ahaziah, being hurt by a fall, sends messengers to Baal-zebub to inquire whether he shall recover, Kg2 1:1, Kg2 1:2. They are met by Elijah, who sends them back with the information that he shall surely die, Kg2 1:3-8. The king sends a captain and fifty men, to bring Elijah to Samaria, on which fire comes down from heaven, and destroys both him and his men, Kg2 1:9, Kg2 1:10. Another captain and fifty men are sent, who are likewise destroyed, Kg2 1:11, Kg2 1:12. A third is sent, who behaves himself humbly, and Elijah is commanded to accompany him; he obeys, comes to the king, reproves his idolatry, and announces his death, Kg2 1:13-16. Ahaziah dies and Jehoram reigns in his stead, Kg2 1:17, Kg2 1:18.
4 Kings (2 Kings) 1:1
Albert Barnes: Notes on the Bible - 1834
Introduction to 1 and 2 Kings
The Greek translators, known as the Septuagint, who separated the "Book of the Law of Moses" into five parts, and the "Book of Samuel" into two, made the division, which is now almost universally adopted, of the original "Book of Kings" into a "First" and a "Second Book." The separation thus made was followed naturally in the early Latin versions, which were formed from the Greek; and when Jerome set forth the edition now called "The Vulgate," he followed the custom which he found established. The general adoption of the Vulgate by the Western Church caused the arrangement introduced by the Septuagint to obtain almost universal acceptance.
The work is named from its contents, since the entire subject of the whole is the history of the "kings" of Israel and Judah from the accession of Solomon to the Babylonian captivity.
1. The unity of the work is proved by the marked and striking simplicity and regularity of the plan. The work is, from first to last a history of the kings in strict chronological order, on the same system, and on a uniform scale. Exceptions to this uniformity in the larger space bestowed on the reigns of a few monarchs are due to the principle of treating with the greatest fullness the parts of the history theocratically of most importance.
A second evidence of unity is the general uniformity of style and language - a uniformity admitted by all writers, and one which is only slightly infringed in two or three instances, where the irregularity may be accounted for by a diversity in the sources used by the author and a close following of the language which he found in those sources.
To these general heads of evidence may be added certain peculiarities of thought or expression which pervade the two books, all of them indicating with greater or less certainty a single author.
2. Some have thought from the continuity of the narrative, from the general resemblance of the style, and from the common employment of a certain number of words and phrases, that the six "books," commencing with Judges and terminating with the Second Book of Kings, are the production of a single writer, and constitute in reality a single unbroken composition. Others consider these arguments far from conclusive. The continuity of the narrative is formal, and may be due to the after arrangements of a Rev_iser, such as Ezra is commonly believed to have been.
So far as the mere idiom of the language goes, it is perhaps true that we cannot draw a marked line between Kings and Samuel. But many of the traits most characteristic of the writer of Kings are wholly wanting in the other (and probably earlier) composition. For these and other reasons the "Books of Kings" may claim distinctness and separateness.
3. There are two grounds upon which, apart from all traditional notices, the date of a historical work may be determined, namely, the peculiarities of the diction, and the contents.
The language of Kings belongs unmistakably to the period of the captivity. It is later than that of Isaiah, Amos, Hosea, Micah, Joel, and Nahum, earlier than that of Chronicles, Ezra, Nehemiah, Haggai, and Zechariah. In general character it bears a close resemblance to the language of Jeremiah and Ezekiel; and may be assigned to the sixth century before our era.
The result obtainable from the contents is similar, only somewhat more definite. Assuming the last detached section of the work Kg2 25:27-30 to be an integral portion of it, we obtain the year 561 B. C. - the first year of Evil-Merodach - as the earliest possible date of the completion of the composition. Again, from the fact that the work contains no allusion at all to the return of the Jews from their captivity, we obtain for the latest possible date the year 538 B. C., the year of the return under Zerubbabel: or in other words between the death of Nebuchadnezzar and the accession of Cyrus in Babylon. Linguistic and other considerations favor the belief that the actual completion was early in this period - about 560 B. C.; and it is not improbable that the greater part of the work was written as early as 580 B. C. - i. e. some twenty years pRev_iously.
4. Jewish tradition assigns the authorship of Kings to Jeremiah; and there are very weighty arguments in favor of this view. There is a very remarkable affinity between the language of Kings and that of the admitted writings of the prophet. The matter moreover, of the two works, so far as the same events are treated, is in the closest harmony, those points being especially singled out for insertion, of which Jeremiah had personal knowledge and in which he took a special interest. Another argument of very considerable force is drawn from the entire omission of any notice at all of Jeremiah in Kings, which would have been very strange and unnatural in any other historian, considering the important part which Jeremiah played in the transactions of so many reigns, but which is completely intelligible on the hypothesis of his authorship of Kings: it is then the natural fruit and sign of a becoming modesty and unselfishness.
Still, though Jeremiah's authorship appears, all things considered, to be highly probable, we must admit that it has not been proved, and is therefore to some extent uncertain.
5. The author of Kings cites as authorities on the subject matter of his history three works:
(1) the "book of the acts of Solomon" Kg1 11:41;
(2) the "book of the chronicles of the kings of Israel" (Kg1 14:19, etc.); and
(3) the "Book of the Chronicles of the Kings of Judah" (Kg1 14:29, etc.).
His own history was, at least in part, derived from these works. Lesser works were also open to him. Further, the writer had probably access to a work of a different character from any of those quoted by the author of Chronicles, namely, a collection of the miracles of Elisha, made probably in one of the schools of the prophets.
Hence, the sources of Kings may be considered threefold, consisting, first, of certain general historical documents called the "Books of the Chronicles of the Kings;" secondly, of some special treatises on the history of particular short periods; and, thirdly, of a single work of a very peculiar character, the private biography of a remarkable man.
The "books of the chronicles of the kings" were probably of the nature of public archives, - state-annals, that is, containing an account of the chief public events in the reign of each king, drawn up by an authorized person. With the Israelites the authorized person was probably in almost every case a prophet. The prophets regarded this as one of their principal duties, as we see by the examples of Isaiah Ch2 26:22; isa 36-38, Jeremiah jer 39-43:7; 52, and Daniel Dan. 1-6. At the close of every reign, if not even in its course, an addition was probably made to the "book of the chronicles of the kings" by the prophet who held the highest position at the period.
But the prophets, in addition to these formal official writings, composed also historical works which were on a somewhat larger scale, and were especially more full in the account which they gave of religious matters. Compare for example, the difference between the prophetical monograph and the drier abstract of the "book of the chronicles," contained in the historical chapters of Isaiah isa 36-39, and the parallel chapters of the Second Book of Kings 2 Kings 18-20. Compare also jer 39-44 with 2 Kings 25:1-26. Further, comparing generally the history as given in Chronicles with the corresponding history in Kings, the author of Chronicles seems to have followed generally the separate works of the various prophetical writers: the author of Kings, mainly the official documents. In Chronicles nothing is more noticeable than the greater fullness of the religious history of Judah. This came chiefly from the several prophetical works, and marks a contrast between their character and the ordinary character of the state-annals.
The writer of Kings was mainly a compiler. He selected, arranged, and wove into a whole, the various narratives of earlier writers whereof he made use. This is evident, both from the retention of obsolete or provincial forms in particular narratives, and from the occurrence of a number of statements which were inappropriate at the time when the compiler wrote.
The close verbal agreement between 2 Kings 18:15-20:19, and isa 36-39, can only have arisen from the writer's extracting without alteration Isaiah's account of the reign of Hezekiah as it occurred in the state-annals: and the verbal agreement between great part of Chronicles and Kings, is often best accounted for by supposing that the two writers made verbatim extracts from the same authority.
On the other hand the writer of Kings sometimes departed from the wording of his authors, and substituted expressions purely his own.
And there are passages evidently original. It is on these parts of the work that the argument in favor of Jeremiah's authorship especially rests.
6. Philologically speaking, the general condition of the text is good. But the historian has to lament an unsoundness, which, though affecting in no degree the religious character of the books, detracts from their value as documents wherein is contained an important portion of the world's civil history. The numbers, as they have come down to us in Kings, are untrustworthy, being in part self-contradictory, in part opposed to other Scriptural notices, in part improbable, if not even impossible. The defect would seem to have arisen from two causes, one common to the Hebrew Scriptures, the other unique to these books.
The common cause is corruption, partly from the fact that error in them is rarely checked by the context, partly from the circumstance that some system of abbRev_iated numerical notation has been adopted by professional scribes, and that the symbols employed by them have been mistaken one for another.
The peculiar cause of error seems to have been insertions into the text of chronological notes originally made in the margin by a commentator. The first date which occurs Kg1 6:1 seems to be a gloss of this character, and it may be suspected that to a similar origin is due the whole series of synchronisms between the dynasties of Israel and Judah. It is probable that the original work gave simply the years assigned to each king in the "books of the chronicles," without entering upon the further question, in what regnal year of the contemporary monarch in the sister kingdom each prince ascended the throne. The chief difficulties of the chronology, and almost all the actual contradictions, disappear if we subtract from the work these portions.
Excepting in this respect, the Books of Kings have come down to us, as to all essentials, in a thoroughly sound condition. The only place where the Septuagint Version differs importantly from the Hebrew text is in 1 Kings 12, where a long passage concerning Jeroboam, the son of Nebat, not now found in the Hebrew, occurs between Kg1 12:24 and Kg1 12:25. But this passage is clearly no part of the original narrative. It is a story after the fashion of the apocryphal Esdras, worked up out of the Scripture facts, with additions, which the Alexandrian writer may have taken from some Jewish authority whereto he had access, but which certainly did not come from the writer of Kings. None of its facts except possibly a single one - the age, namely, of Rehoboam at his accession belongs to the real narrative of our historian.
7. The primary character of the work is undoubtedly historical. It is the main object of the writer to give an account of the kings of Israel and Judah from Solomon's accession to the captivity of Zedekiah.
The history is, however, written - not, like most history, from a civil, but from a religious point of view. The Jews are regarded, not as an ordinary nation, but as God's people. The historian does not aim at exhibiting the mere political progress of the kingdoms about which he writes, but intends to describe to us God's treatment of the race with which lie had entered into covenant. Where he records the events of the civil history, his plan is to trace cut the fulfillment of the combined warning and promise which had been given to David Sa2 7:12-16.
Hence, events, which an ordinary historian would have considered of great importance, may be (and are) omitted by our author from the narrative; or touched slightly and hastily. . He treats with the utmost bRev_ity the conquest of Jerusalem by Shishak Kg1 14:25-26, the war between Abijam and Jeroboam Kg1 15:7, that of Amaziah with Edom Kg2 14:7, and that of Josiah with Pharaoh-Nechoh Kg2 23:29; events treated at length in the parallel passages of the Book of Chronicles.) As a general rule, the military history of the two kingdoms, which was no doubt carefully recorded in the "Books of the Chronicles," is omitted by the writer of Kings, who is content for the most part to refer his readers to the state-annals for the events which would have made the greatest figure in an ordinary secular history.
On the other hand, the special aim of the writer induces him to assign a prominent piece and to give a full treatment to events which a secular historian would have touched lightly or passed over in silence. The teaching of the prophets, and their miracles, were leading points in the religious history of the time; it was owing to them especially that the apostasy of the people was without excuse; therefore the historian who has to show that, despite the promises made to David, Jerusalem was destroyed, and the whole twelve tribes carried into captivity, must exhibit fully the grounds for this severity, and must consequently dwell on circumstances which so intensely aggravated the guilt of the people.
The character of the history that he has to relate, its general tendency and ultimate issue, naturally throw over his whole narrative an air of gloom. The tone of the work tires harmonises with that of Jeremiah's undoubted writings, and furnishes an additional argument in favor of that prophet's authorship.
The style of Kings is, for the most part, level and uniform - a simple narrative style. Occasionally, a more lofty tone is breathed, the style rising with the subject matter, and becoming in places almost poetical Kg1 19:11-12; Kg2 19:21-31. The most striking chapters are 1 Kings 8; 18; 19; 2 Kings 5; 9; 18; 19; 20.
8. The general authenticity of the narrative contained in our books is admitted. Little is denied or questioned but the miraculous portions of the story, which cluster chiefly about the persons of Elijah and Elisha. Some critics admitting that the narrative generally is derived from authentic contemporary documents - either state-annals or the writings of contemporary prophets - maintain that the histories of Elijah and Elisha come from an entirely different source, being (they hold) collections of traditions respecting those persons made many years after their deaths, either by the writer of Kings or by some other person, from the mouths of the common people. Hence, according to them, their "legendary" or "mythical" character.
But there are no critical grounds for separating off the account of Elijah, or more than a small portion of the account of Elisha, from the rest of the composition. The history of Elijah especially is so intertwined with that of the kingdom of Israel, and is altogether of so public a nature, that the "chronicles of the kings of Israel" would almost necessarily have contained an account of it; and an important part of the history of Elisha is of a similar character. Further, it is quite gratuitous to imagine that the account was not a contemporary one, or that it was left for a writer living long subsequently to collect into a volume the doings of these remarkable personages. The probability is quite the other way. As the prophets themselves were the historians of the time, it would be only natural that Elisha should collect the miracles and other remarkable deeds of Elijah; and that his own should be collected after his decease by some one of the "sons of the prophets." Add to this that the miracles, as related, have all the air of descriptions derived from eye-witnesses, being full of such minute circumstantial detail as tradition cannot possibly preserve. The whole result would seem to be that (unless we reject miracles altogether as unworthy of belief on account of an "a priori" impossibility) the account of the two great Israelite prophets in Kings must be regarded as entitled to acceptance equally with the rest of the narrative.
Both internal consistency and probability, and also external testimony, strongly support the general authenticity of the secular history contained in Kings. The empire of Solomon is of a kind with which early Oriental history makes us familiar; it occurs exactly at a period when there was room for its creation owing to the simultaneous weakness of Egypt and Assyria; its rapid spread, and still more rapid contraction, are in harmony with our other records of Eastern dominion; its art and civilization resemble these known to have pRev_ailed about the same time in neighboring countries. The contact of Judaea with Egypt, Assyria, and Babylonia, during the period covered by our books agrees with the Egyptian annals, and in some respects is most strikingly illustrated by the cuneiform inscriptions. Berosus, Manetho, Menander, Dius - the pagan historians of Babylon, Egypt, and Tyre - join with the monuments in the support which they furnish to our author's truthfulness and accuracy, as the comment appended to the text will prove abundantly.
Even the broader features of the chronology are both internally probable, and externally confirmed by the chronologies of other countries. The interval between the accession of Solomon and the captivity of Zedekiah is given as 433 12 years, which is divided among twenty-one monarchs, who belong to eighteen (or, excluding Jehoiachin, to seventeen) generations. This allows for each generation the very probable term of 25 12 years. During the portion of the history where the chronology is double, and where the chief internal difficulties occur, the divergence of the two schemes is but slight, amounting to no more than about twenty years in 240 or 250. Egyptian annals confirm approximately the Biblical dates for Shishak's invasion, and So's alliance. The Assyrian annals agree with the Hebrew in the date of the fall of Samaria, and in exhibiting Hazael and Jehu, Tiglath-Pileser and Ahaz, Sennacherib and Hezekiah, Esarhaddon and Manasseh, as contemporaries. The chronological difficulties, where such exist, do not at all exceed those with which every reader of profane historians is familiar, and which, in fact, pervade the whole of ancient chronology. They are partly to be accounted for by diversities in the mode of reckoning; while occasionally no doubt they result from a corrupt reading, or from an unauthorized interpolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad's pride and defeat; Elijah's assumption into heaven; Elisha's succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God's promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

Kg2 1:1, Moab rebels; Kg2 1:2, Ahaziah, sending to Baal-zebub, hath his judgment by Elijah; Kg2 1:5, Elijah twice brings fire from heaven upon them whom Ahaziah sent to apprehend him; Kg2 1:13, He pities the third captain, and, encouraged by an angel, tells the king of his death; Kg2 1:17, Jehoram succeeds Ahaziah.

Carl Friedrich Keil and Franz Delitzsch

Ahaziah's Illness. His Death Announced by Elijah - 2 Kings 1
After the Moabites had rebelled against Israel, Ahaziah became sick in consequence of a fall through a grating in his upper room, and sent messengers to Ekron to consult the idol Baalzebub concerning the result of his illness. By the command of God, however, Elijah met the messengers on the road, and told them that the king would die (4Kings 1:1-8). When Ahaziah sent soldiers to fetch Elijah, the messengers were miraculously slain on two successive occasions, and it was only his humiliation before the prophet which saved the third captain and his host from sharing a similar fate; whereupon Elijah went with him to the king, and repeated the threat already announced on account of his idolatry, which was very soon fulfilled (4Kings 1:9-18).
Geneva 1599
Then Moab rebelled against Israel after the death of Ahab.
The Argument - This second book contains the acts of the kings of Judah and Israel: that is, of Israel, from the death of Ahab to the last king Hoshea, who was imprisoned by the king of Assyria, and his city Samaria taken, and the ten tribes led into captivity by the just plague of God for their idolatry and disobedience to God. Also of Judah, from the reign of Jehoram son of Jehoshaphat to Zedekiah, who for contemning the Lord's commandment by his prophets, and neglecting his many admonitions by famine and other means was taken by his enemies, saw his sons most cruelly slain before his face, and his own eyes put out, as the Lord had declared to him before by his prophet Jeremiah. By the just vengeance of God for contempt of his word Jerusalem was destroyed, the temple burnt, and he and all his people were led away captives into Babylon. In this book are notable examples of God's favour toward those rulers and people who obey his prophets, and embrace his word: and contrariwise of his plagues on those who neglect his ministers, and do not obey his commandments.
John Gill
INTRODUCTION TO 2 KINGS 1
This chapter begins with the rebellion of Moab against Israel, 4Kings 1:1, relates a fall of the king of Israel in his house, which brought on him a sickness, about which he sent messengers to inquire of the god of Ekron, who were stopped by Elijah, and bid to return, as they did; and upon the king's examination of them about the cause of their return, he perceived it was Elijah that forbad them, 4Kings 1:2, upon which the king sent to him two captains, with fifty men each, one after another, to bring him to him, but fire came down from heaven and consumed them, 4Kings 1:9, but a third with fifty men sent to him were spared, and he is bid to go along with them with a message to the king, as he did, 4Kings 1:13 and the chapter is closed with the death of Ahaziah, 4Kings 1:17.
John Wesley
Moab - This had been subdued by David, as Edom was; and upon the division of his kingdom, Moab was adjoined to that of Israel, and Edom to that of Judah, each to that kingdom upon which it bordered. But when the kingdoms of Israel and Judah were weak and forsaken by God, they took that opportunity to revolt from them; Moab here, and Edom a little after.
Robert Jamieson, A. R. Fausset and David Brown
MOAB REBELS. (4Kings 1:1)
Then Moab rebelled--Subdued by David (2Kings 8:2), they had, in the partition of Israel and Judah, fallen to the share of the former kingdom. But they took advantage of the death of Ahab to shake off the yoke (see on 4Kings 3:6). The casualty that befell Ahaziah [4Kings 1:2] prevented his taking active measures for suppressing this revolt, which was accomplished as a providential judgment on the house of Ahab for all these crimes.
1:11:1: Եւ նշկահեա՛ց Մովաբ զԻսրայէլ յետ մեռանելոյն Աքաաբու։
1 Աքաաբի մահուանից յետոյ մովաբացիներն ըմբոստացան Իսրայէլի դէմ:
1 Աքաաբին մեռնելէն ետքը Մովաբ Իսրայէլին դէմ ապստամբեցաւ։
Եւ նշկահեաց Մովաբ զԻսրայէլ յետ մեռանելոյն Աքաաբու:

1:1: Եւ նշկահեա՛ց Մովաբ զԻսրայէլ յետ մեռանելոյն Աքաաբու։
1 Աքաաբի մահուանից յետոյ մովաբացիներն ըմբոստացան Իսրայէլի դէմ:
1 Աքաաբին մեռնելէն ետքը Մովաբ Իսրայէլին դէմ ապստամբեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 И отложился Моав от Израиля по смерти Ахава.
1:1 καὶ και and; even ἠθέτησεν αθετεω displace; put off Μωαβ μωαβ in Ισραηλ ισραηλ.1 Israel μετὰ μετα with; amid τὸ ο the ἀποθανεῖν αποθνησκω die Αχααβ αχααβ Achaab; Akhaav
1:1 וַ wa וְ and יִּפְשַׁ֤ע yyifšˈaʕ פשׁע rebel מֹואָב֙ môʔˌāv מֹואָב Moab בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after מֹ֥ות mˌôṯ מָוֶת death אַחְאָֽב׃ ʔaḥʔˈāv אַחְאָב Ahab
1:1. praevaricatus est autem Moab in Israhel postquam mortuus est AhabAnd Moab rebelled against Israel, after thc death of Achab.
1. And Moab rebelled against Israel after the death of Ahab.
1:1. Then, after the death of Ahab, Moab transgressed against Israel.
1:1. Then Moab rebelled against Israel after the death of Ahab.
Then Moab rebelled against Israel after the death of Ahab:

1:1 И отложился Моав от Израиля по смерти Ахава.
1:1
καὶ και and; even
ἠθέτησεν αθετεω displace; put off
Μωαβ μωαβ in
Ισραηλ ισραηλ.1 Israel
μετὰ μετα with; amid
τὸ ο the
ἀποθανεῖν αποθνησκω die
Αχααβ αχααβ Achaab; Akhaav
1:1
וַ wa וְ and
יִּפְשַׁ֤ע yyifšˈaʕ פשׁע rebel
מֹואָב֙ môʔˌāv מֹואָב Moab
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
מֹ֥ות mˌôṯ מָוֶת death
אַחְאָֽב׃ ʔaḥʔˈāv אַחְאָב Ahab
1:1. praevaricatus est autem Moab in Israhel postquam mortuus est Ahab
And Moab rebelled against Israel, after thc death of Achab.
1:1. Then, after the death of Ahab, Moab transgressed against Israel.
1:1. Then Moab rebelled against Israel after the death of Ahab.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Об отложении Моава, сделавшегося данником Израиля со времени Давида (2: Цар. VIII:2) и еще при Ахасе, платившего дань Израильскому царству (по 100: 000: овец и по 100: 000: ягнят в год, 4: Цар. III:4), упоминается еще ниже (III:5) в связи с вызванной этим отпадением войной. Здесь же (I:1) об отложении моавитян, как далее (ст. 2: сл.) о болезни Охозии, говорится, как о следствии нечестия Охозии (3: Цар. XXII:52-53), а вместе, вероятно, и в соответствии с хронологической последовательностью событий (ср. блаж. Феодорит, вопр. 1: на 4: Цар.). Охозия не мог предпринять похода против моавитян вследствие своей болезни (ст. 2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ahaziah's Sickness. B. C. 896.

1 Then Moab rebelled against Israel after the death of Ahab. 2 And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baal-zebub the god of Ekron whether I shall recover of this disease. 3 But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baal-zebub the god of Ekron? 4 Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed. 5 And when the messengers turned back unto him, he said unto them, Why are ye now turned back? 6 And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, Is it not because there is not a God in Israel, that thou sendest to enquire of Baal-zebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die. 7 And he said unto them, What manner of man was he which came up to meet you, and told you these words? 8 And they answered him, He was a hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite.
We have here Ahaziah, the wicked king of Israel, under God's rebukes both by his providence and by his prophet, by his rod and by his word.
I. He is crossed in his affairs. How can those expect to prosper that do evil in the sight of the Lord, and provoke him to anger? When he rebelled against God, and revolted from his allegiance to him, Moab rebelled against Israel, and revolted from the subjection that had long paid to the kings of Israel, v. 1. The Edomites that bordered on Judah, and were tributaries to the kings of Judah, still continued so, as we find in the chapter before (v. 47), till, in the wicked reign of Joram, they broke that yoke (ch. viii. 22) as the Moabites did now. If men break their covenants with us, and neglect their duty, we must reflect upon our breach of covenant with God, and the neglect of our duty to him. Sin weakens and impoverishes us. We shall hear of the Moabites, ch. iii. 5.
II. He is seized with sickness in body, not from any inward cause, but by a severe accident. He fell down through a lattice, and was much bruised with the fall; perhaps it threw him into a fever, v. 2. Whatever we go, there is but a step between us and death. A man's house is his castle, but not to secure him against the judgments of God. The cracked lattice is a fatal to the son, when God pleases to make it so, as the bow drawn at a venture was to the father. Ahaziah would not attempt to reduce the Moabites, lest he should perish in the field of battle: but he is not safe, though he tarry at home. Royal palaces do not always yield firm footing. The snare is laid for the sinner in the ground where he thinks least of it, Job xviii. 9, 10. The whole creation, which groans under the man's sin, will at length sink and break under the weight, like this lattice. He is never safe that has God for his enemy.
III. In his distress he sends messengers to enquire of the god Ekron whether he should recover or no, v. 2. And here, 1. His enquiry was very foolish: Shall I recover? Even nature itself would rather have asked, "What means may I use that I may recover?" But as one solicitous only to know his fortune, not to know his duty, his question is only this, Shall I recover? to which a little time would give an answer. We should be more thoughtful what will become of us after death than how, or when, or where, we shall die, and more desirous to be told how we may conduct ourselves well in our sickness, and get good to our souls by it, than whether we shall recover from it. 2. His sending to Baal-zebub was very wicked; to make a dead and dumb idol, perhaps newly erected (for idolaters were fond of new gods), his oracle, was not less a reproach to his reason than to his religion. Baal-zebub, which signifies the lord of a fly, was one of their Baals that perhaps gave his answers either by the power of the demons or the craft of the priests, with a humming noise, like that of a great fly, or that had (as they fancied) rid their country of the swarms of flies wherewith it was infested, or of some pestilential disease brought among them by flies. Perhaps this dunghill-deity was as famous then as the oracle of Delphos was, long afterwards, in Greece. In the New Testament the prince of the devils is called Beel-zebub (Matt. xii. 24), for the gods of the Gentiles were devils, and this perhaps grew to be one of the most famous.
IV. Elijah, by direction from God, meets the messengers, and turns them back with an answer that shall save them the labour of going to Ekron. Had Ahaziah sent for Elijah, humbled himself, and begged his prayers, he might have had an answer of peace; but if he send to the god of Ekron, instead of the God of Israel, this, like Saul's consulting the witch, shall fill the measure of his iniquity, and bring upon him a sentence of death. Those that will not enquire of the word of God for their comfort shall be made to hear it, whether they will or not, to their amazement.
1. He faithfully reproves his sin (v. 3): Is it not because there is not (that is, because you think there is not) a God in Israel (because there is no God, none in Israel, so it may be read), that you go to enquire of Baal-zebub, the god of Ekron, a despicable town of the Philistines (Zech. ix. 7), long since vanquished by Israel? Here, (1.) The sin was bad enough, giving that honour to the devil which is due to God alone, which was done as much by their enquiries as by their sacrifices. Note, It is a very wicked thing, upon any occasion or pretence whatsoever, to consult with the devil. This wickedness reigned in the heathen world (Isa. xlvii. 12, 13) and remains too much even in the Christian world, and the devil's kingdom is supported by it. (2.) The construction which Elijah, in God's name, puts upon it, makes it much worse: "It is because you think not only that the God of Israel is not able to tell you, but that there is no God at all in Israel, else you would not send so far for a divine answer." Note, A practical and constructive atheism is the cause and malignity of our departures from God. Surely we think there is no God in Israel when we live at large, make flesh our arm, and seek a portion in the things of this world.
2. He plainly reads his doom: Go, tell him he shall surely die, v. 4. "Since he is so anxious to know his fate, this is it; let him make the best of it." The certain fearful looking for of judgment and indignation which this message must needs cause cannot but cut him to the heart.
V. The message being delivered to him by his servants, he enquires of them by whom it was sent to him, and concludes, by their description of him, that it must be Elijah, v. 7, 8. For, 1. His dress was the same that he had seen him in, in his father's court. He was clad in a hairy garment, and had a leathern girdle about him, was plain and homely in his garb. John Baptist, the Elias of the New Testament, herein resembled him, for his clothes were made of hair cloth, and he was girt with a leathern girdle, Matt. iii. 4. He that was clothed with the Spirit despised all rich and gay clothing. 2. His message was such as he used to deliver to his father, to whom he never prophesied good, but evil. Elijah is one of those witnesses that still torment the inhabitants of the earth, Rev. xi. 10. He that was a thorn in Ahab's eyes will be so in the eyes of his son while he treads in the steps of his father's wickedness; and he is ready to cry out, as his father did, Hast thou found me, O my enemy? Let sinners consider that the word which took hold of their fathers is still as quick and powerful as ever. See Zech. i. 6; Heb. iv. 12.
Adam Clarke: Commentary on the Bible - 1831
1:1: Moab rebelled - The Moabites had been subdued by David, and laid under tribute, Kg2 3:4, and Sa2 8:2. After the division of the two kingdoms, the Moabites fell partly under the dominion of Israel, and partly under that of Judah, until the death of Ahab, when they arose and shook off this yoke. Jehoram confederated with the king of Judah and the king of Edom, in order to reduce them. See this war, Kg2 3:5.
4 Kings (2 Kings) 1:2
Albert Barnes: Notes on the Bible - 1834
1:1: The Moabites, who had once lorded over Israel Jdg 3:12-14, were reduced to subjection by David, and treated with extreme severity (marginal reference). In the time of Ahab they were dependent on the kingdom of Israel, to which it has been generally supposed that they fell at the separation of Israel from Judah. The Moabite monument (see Kg2 3:4), discovered in 1869, has now given reason to believe that they then recovered their independence, but were again reduced by Omri, who, with his son Ahab, is said (in round numbers) to have "oppressed" them for "forty years." Ahab's death was seized upon as an occasion for Rev_olt, and Moab (perhaps owing to Ahaziah's sickness) easily regained her independence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Moab: Num 24:7; Sa2 8:2; Ch1 18:2; Psa 60:8
after the: Kg2 3:4, Kg2 3:5, Kg2 8:20, Kg2 8:22
Carl Friedrich Keil and Franz Delitzsch

After the death of Ahab, Moab rebelled against Israel (4Kings 1:1). The Moabites, who had been subjugated by David (2Kings 8:2), had remained tributary to the kingdom of the ten tribes after the division of the kingdom. but when Israel was defeated by the Syrians at Ramoth in the time of Ahab, they took advantage of this defeat and the weakening of the Israelitish power in the country to the east of the Jordan to shake off the yoke of the Israelites, and very soon afterwards attempted an invasion of the kingdom of Judah, in alliance with the Edomite and other tribes of the desert, which terminated, however, in a great defeat, though it contributed to the maintenance of their independence. For further remarks, see at 4Kings 3:4.
4Kings 1:2
Ahaziah could not do anything to subjugate the Moabites any further, since he was very soon afterwards taken grievously ill. He fell through the grating in his upper room at Samaria. השּׂבכה, the grating, is either a window furnished with a shutter of lattice-work, or a door of lattice-work in the upper room of the palace, but hardly a grating in the floor of the Aliyah for the purpose of letting light into the lower rooms, as the Rabbins supposed. On account of this misfortune, Ahaziah resorted to the Ekronitish Baalzebub to obtain an oracle concerning the result of his illness. בּעל־זבוּב, i.e., Fly-Baal, was not merely the "averter of swarms of insects," like the Ζεὺς ἀπομυῖος, μυίαγρος of Elis (Ges., Winer, Movers, Phniz. i. p. 175), since "the Fly-God cannot have received his name as the enemy of flies, like lucus a non lucendo," but was Μυῖα θεός (lxx, Joseph.), i.e., God represented as a fly, as a fly-idol, to which the name Myiodes, gnat-like, in Plin. h. n. xxix. 6, clearly points, and as a god of the sun and of summer must have stood in a similar relation to the flies to that of the oracle-god Apollo, who both sent diseases and took them away (vid., J. G. Mller, Art. Beelzebub in Herzog's Cycl. i. p. 768, and Stark, Gaza, pp. 260,261). The latter observes that "these (the flies), which are governed in their coming and going by all the conditions of the weather, are apparently endowed with prophetic power themselves." This explains the fact that a special power of prophecy was attributed to this god.
(Note: The later Jews altered the name Beelzebub into Βεελζεβούλ, i.e., probably lord of the (heavenly) dwelling, as a name given to the ἄρχων τῶν δαιμονίων (Mt 10:25, etc.); and the later Rabbins finally, by changing זבוּל בּעל into זבל בּעל, made a fly-god into a dung-god, to express in the most intense form their abomination of idolatry (see Lightfoot, Horae hebr. et talm. in Mt 12:24, and my Bibl. Archol. i. pp. 440,441).)
Ekron, now Akir, the most northerly of the five Philistine capitals (see at Josh 13:3).
4Kings 1:3-4
But the angel of the Lord, the mediator of the revelations made by the invisible God to the covenant nation (see Comm. on the Pentateuch, vol. i. pp. 185-191, transl.), had spoken to Elijah to go and meet the king's messengers, who were going to inquire of Baalzebub, and to ask them whether it was from the want of a God in Israel (אין מבּלי as in Ex 14:11; see Ewald, 323, a.) that they turned to Baalzebub, and to announce to them the word of Jehovah, that Ahaziah would not rise up from his bed again, but would die. "And Elijah went," sc. to carry out the divine commission.
4Kings 1:5-8
The messengers did not recognise Elijah, but yet they turned back and reported the occurrence to the king, who knew at once, from the description they gave of the habitus of the man in reply to his question, that it was Elijah the Tishbite. האישׁ משׁפּט מה: "what was the manner of the man?" משׁפּט is used here to denote the peculiarity of a person, that which in a certain sense constitutes the vital law and right of the individual personality; figura et habitus (Vulg.). The servants described the prophet according to his outward appearance, which in a man of character is a reflection of his inner man, as שׂער בּעל אישׁ, vir pilosus, hirsutus. This does not mean a man with a luxuriant growth of hair, but refers to the hairy dress, i.e., the garment made of sheep-skin or goat-skin or coarse camel-hair, which was wrapped round his body; the אדּרת (4Kings 2:8; 3Kings 19:13), or שׂער אדּרת (Zech 13:4, cf. Mt 3:4; Heb 11:37), which was worn by the prophets, not as mere ascetics, but as preachers of repentance, the rough garment denoting the severity of the divine judgments upon the effeminate nation, which revelled in luxuriance and worldly lust. And this was also in keeping with "the leather girdle," עור אזור, ζώνη δερματίνη (Mt 3:4), whereas the ordinary girdle was of cotton or linen, and often very costly.
John Gill
Then Moab rebelled against Israel after the death of Ahab. Which had been in subjection to them from the times of David, 2Kings 8:2 refusing to pay a tribute as they had done; taking advantage of Ahab's ill success with the king of Syria, and of his death, and the condition and circumstances of his successor.
1:21:2: Եւ անկաւ Ոքոզիա ՚ի վանդակապատէ վերնատանն իւրոյ որ ՚ի Սամարիա եւ խօթացաւ. եւ առաքեաց հրեշտակս, եւ ասէ ցնոսա. Երթա՛յք հարցէ՛ք ՚ի Բահաղ զՃանճիկ աստուածն Ակկարոնի, թէ ապրիցե՞մ ես յախտէ աստի յայսմանէ։ Եւ գնացին հարցանել ՚ի նմանէ[3750]։ [3750] Ոմանք. Իւրոյ որ ՚ի Սամարիայ... ՚ի Բահաղ զՃանջիկ... եթէ ապրիցիմ։
2 Օքոզիան ընկաւ Սամարիայում գտնուող իր վերնատան վանդակապատից ու ծանր վնասուածք ստացաւ: Նա պատգամաւորներ ուղարկեց ու ասաց նրանց. «Գնացէ՛ք եւ Ակկարոնի Բահաղ-Ճանճիկ աստծուն հարցրէ՛ք, թէ ես կը փրկուե՞մ այս ցաւից»: Եւ նրանք գնացին հարցնելու նրան:
2 Ոքոզիա Սամարիայի մէջ իր վերնատան վանդակապատէն վար ինկաւ ու հիւանդացաւ ու պատգամաւորներ ղրկեց՝ անոնց ըսելով. «Գացէ՛ք Ակկարոնի Բահաղ–Ճանճիկ աստուծոյն հարցուցէ՛ք, թէ արդեօք այս հիւանդութենէն պիտի առողջանա՞մ»։
Եւ անկաւ Ոքոզիա ի վանդակապատէ վերնատանն իւրոյ որ ի Սամարիա եւ խօթացաւ. եւ առաքեաց հրեշտակս, եւ ասէ ցնոսա. Երթայք հարցէք [1]ի Բահաղ զՃանճիկ`` աստուածն Ակկարոնի, եթէ ապրիցե՞մ ես յախտէ աստի յայսմանէ: [2]Եւ գնացին հարցանել ի նմանէ:

1:2: Եւ անկաւ Ոքոզիա ՚ի վանդակապատէ վերնատանն իւրոյ որ ՚ի Սամարիա եւ խօթացաւ. եւ առաքեաց հրեշտակս, եւ ասէ ցնոսա. Երթա՛յք հարցէ՛ք ՚ի Բահաղ զՃանճիկ աստուածն Ակկարոնի, թէ ապրիցե՞մ ես յախտէ աստի յայսմանէ։ Եւ գնացին հարցանել ՚ի նմանէ[3750]։
[3750] Ոմանք. Իւրոյ որ ՚ի Սամարիայ... ՚ի Բահաղ զՃանջիկ... եթէ ապրիցիմ։
2 Օքոզիան ընկաւ Սամարիայում գտնուող իր վերնատան վանդակապատից ու ծանր վնասուածք ստացաւ: Նա պատգամաւորներ ուղարկեց ու ասաց նրանց. «Գնացէ՛ք եւ Ակկարոնի Բահաղ-Ճանճիկ աստծուն հարցրէ՛ք, թէ ես կը փրկուե՞մ այս ցաւից»: Եւ նրանք գնացին հարցնելու նրան:
2 Ոքոզիա Սամարիայի մէջ իր վերնատան վանդակապատէն վար ինկաւ ու հիւանդացաւ ու պատգամաւորներ ղրկեց՝ անոնց ըսելով. «Գացէ՛ք Ակկարոնի Բահաղ–Ճանճիկ աստուծոյն հարցուցէ՛ք, թէ արդեօք այս հիւանդութենէն պիտի առողջանա՞մ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 Охозия же упал чрез решетку с горницы своей, что в Самарии, и занемог. И послал послов, и сказал им: пойдите, спросите у Веельзевула, божества Аккаронского: выздоровею ли я от сей болезни? [И пошли они спрашивать.]
1:2 καὶ και and; even ἔπεσεν πιπτω fall Οχοζιας οχοζιας through; because of τοῦ ο the δικτυωτοῦ δικτυωτος the ἐν εν in τῷ ο the ὑπερῴῳ υπερωον upstairs αὐτοῦ αυτος he; him τῷ ο the ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria καὶ και and; even ἠρρώστησεν αρρωστεω and; even ἀπέστειλεν αποστελλω send off / away ἀγγέλους αγγελος messenger καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him δεῦτε δευτε come on καὶ και and; even ἐπιζητήσατε επιζητεω strive for; search for ἐν εν in τῇ ο the Βααλ βααλ Baal; Vaal μυῖαν μυια God Ακκαρων ακκαρων if; whether ζήσομαι ζαω live; alive ἐκ εκ from; out of τῆς ο the ἀρρωστίας αρρωστια of me; mine ταύτης ουτος this; he καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ἐπερωτῆσαι επερωταω interrogate; inquire of δι᾿ δια through; because of αὐτοῦ αυτος he; him
1:2 וַ wa וְ and יִּפֹּ֨ל yyippˌōl נפל fall אֲחַזְיָ֜ה ʔᵃḥazyˈā אֲחַזְיָה Ahaziah בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance הַ ha הַ the שְּׂבָכָ֗ה śśᵊvāḵˈā שְׂבָכָה net בַּ ba בְּ in עֲלִיָּתֹ֛ו ʕᵃliyyāṯˈô עֲלִיָּה upper room אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria וַ wa וְ and יָּ֑חַל yyˈāḥal חלה become weak וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to לְכ֣וּ lᵊḵˈû הלך walk דִרְשׁ֗וּ ḏiršˈû דרשׁ inquire בְּ bᵊ בְּ in בַ֤עַל vˈaʕal בַּעַל lord, baal זְבוּב֙ zᵊvûv זְבוּב fly אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) עֶקְרֹ֔ון ʕeqrˈôn עֶקְרֹון Ekron אִם־ ʔim- אִם if אֶחְיֶ֖ה ʔeḥyˌeh חיה be alive מֵ mē מִן from חֳלִ֥י ḥᵒlˌî חֳלִי sickness זֶֽה׃ ס zˈeh . s זֶה this
1:2. ceciditque Ohozias per cancellos cenaculi sui quod habebat in Samaria et aegrotavit misitque nuntios dicens ad eos ite consulite Beelzebub deum Accaron utrum vivere queam de infirmitate mea hacAnd Ochozias fell through the lattices of his upper chamber, which he had in Samaria, and was sick: and he sent messengers, saying to them: Go, consult Beelzebub, the god of Accaron, whether I shall recover of this my illness.
2. And Ahaziah fell down through the lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, inquire of Baal-zebub the god of Ekron whether I shall recover of this sickness.
1:2. And Ahaziah fell down through the lattices of his upper room, which he had in Samaria, and he was injured. And he sent messengers, saying to them, “Go, consult Beelzebub, the god of Ekron, as to whether I may be able to survive this infirmity of mine.”
1:2. And Ahaziah fell down through a lattice in his upper chamber that [was] in Samaria, and was sick: and he sent messengers, and said unto them, Go, inquire of Baalzebub the god of Ekron whether I shall recover of this disease.
And Ahaziah fell down through a lattice in his upper chamber that [was] in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baal- zebub the god of Ekron whether I shall recover of this disease:

1:2 Охозия же упал чрез решетку с горницы своей, что в Самарии, и занемог. И послал послов, и сказал им: пойдите, спросите у Веельзевула, божества Аккаронского: выздоровею ли я от сей болезни? [И пошли они спрашивать.]
1:2
καὶ και and; even
ἔπεσεν πιπτω fall
Οχοζιας οχοζιας through; because of
τοῦ ο the
δικτυωτοῦ δικτυωτος the
ἐν εν in
τῷ ο the
ὑπερῴῳ υπερωον upstairs
αὐτοῦ αυτος he; him
τῷ ο the
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
καὶ και and; even
ἠρρώστησεν αρρωστεω and; even
ἀπέστειλεν αποστελλω send off / away
ἀγγέλους αγγελος messenger
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
δεῦτε δευτε come on
καὶ και and; even
ἐπιζητήσατε επιζητεω strive for; search for
ἐν εν in
τῇ ο the
Βααλ βααλ Baal; Vaal
μυῖαν μυια God
Ακκαρων ακκαρων if; whether
ζήσομαι ζαω live; alive
ἐκ εκ from; out of
τῆς ο the
ἀρρωστίας αρρωστια of me; mine
ταύτης ουτος this; he
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ἐπερωτῆσαι επερωταω interrogate; inquire of
δι᾿ δια through; because of
αὐτοῦ αυτος he; him
1:2
וַ wa וְ and
יִּפֹּ֨ל yyippˌōl נפל fall
אֲחַזְיָ֜ה ʔᵃḥazyˈā אֲחַזְיָה Ahaziah
בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance
הַ ha הַ the
שְּׂבָכָ֗ה śśᵊvāḵˈā שְׂבָכָה net
בַּ ba בְּ in
עֲלִיָּתֹ֛ו ʕᵃliyyāṯˈô עֲלִיָּה upper room
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
וַ wa וְ and
יָּ֑חַל yyˈāḥal חלה become weak
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
לְכ֣וּ lᵊḵˈû הלך walk
דִרְשׁ֗וּ ḏiršˈû דרשׁ inquire
בְּ bᵊ בְּ in
בַ֤עַל vˈaʕal בַּעַל lord, baal
זְבוּב֙ zᵊvûv זְבוּב fly
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
עֶקְרֹ֔ון ʕeqrˈôn עֶקְרֹון Ekron
אִם־ ʔim- אִם if
אֶחְיֶ֖ה ʔeḥyˌeh חיה be alive
מֵ מִן from
חֳלִ֥י ḥᵒlˌî חֳלִי sickness
זֶֽה׃ ס zˈeh . s זֶה this
1:2. ceciditque Ohozias per cancellos cenaculi sui quod habebat in Samaria et aegrotavit misitque nuntios dicens ad eos ite consulite Beelzebub deum Accaron utrum vivere queam de infirmitate mea hac
And Ochozias fell through the lattices of his upper chamber, which he had in Samaria, and was sick: and he sent messengers, saying to them: Go, consult Beelzebub, the god of Accaron, whether I shall recover of this my illness.
1:2. And Ahaziah fell down through the lattices of his upper room, which he had in Samaria, and he was injured. And he sent messengers, saying to them, “Go, consult Beelzebub, the god of Ekron, as to whether I may be able to survive this infirmity of mine.”
1:2. And Ahaziah fell down through a lattice in his upper chamber that [was] in Samaria, and was sick: and he sent messengers, and said unto them, Go, inquire of Baalzebub the god of Ekron whether I shall recover of this disease.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: В болезни своей, происшедшей вследствие падения с кровли (плоской, как обычно на древнем и новом востоке, ограждавшейся, на случай падения, перилами или бруствером по Втор. XXII:8; ср. блаж. Феодорит, вопр. 2: на 4: кн. Цар.), Охозия, недостойный царь теократического Израиля, обращается за помощью и указанием не к Иегове, а в Аккарон к некоему языческому божеству Ваал-Зевув (Веельзевул) вопросить оракул этого божества об исходе болезни. Аккарон, евр. Екрон, LXX, Ακκαρών, Vulg. Аccoron, - город в самой северной из пяти областей филистимских (Нав. XIII:3), след. очень близкий к резиденции царей израильских, Самарии; первоначально назначен был в удел колену Иудину (Нав. XV:45), затем Данову (Нав. XIX:43), но постоянно находился в руках филистимлян (1: Цар. VI:17, ср. Иер. XXV:20; Ам. I:8); теперь отождествляют с деревушкой Акир между Ямниею (Иебна) и Яффою. (Onomast 61. Robins. Palast. III, 230). Название филистимского божества Baaл-Зевув, "баал или бог мух" или "бог-муха" (LXX в данном месте передают: Βαάλ μυι̃αν, Симах Βεεαζεβούλ, как позже и в Евангелии, Мф. X:25; XII:24, 27; Мк. III:22; Лк. XI:15, 18; у Акилы согласно с евр. Βααλ ζεβούβ, также в Вульг. Beelzebub) объяснятся двояко: 1) или (по Гезению, Эвальду и др.) "отвратитель мух" - deus averruncus moscarum, подобно почитавшемуся в Элиде Ζεύς αποριας (миф о Геркулесе, который, принося жертву на Олимпе, для отогнания мух и других насекомых принес жертву Зевсу - отгонителю мух), и другому сходному культу бога Θεός μυιαγρός, cyществовавшему в Аркадии и позже в Риме; 2) по другим (Мюллер, Кейль и других), опирающимся на передачу LXX и И. Флавия (Древн. IX, 2, 1: – θεός Μυι̃α), Baaл-Зевув = бог-муха (а не враг мух), имевший идол в виде мухи, или бог, которому посвящались мухи. Так или иначе, Ваал-Зевув представлял возвещение летнего солнечного зноя, сопровождающегося (особенно в приморской филистимский стране) массой мух и др. нередко вредных насекомых; позже значение божества и культа расширилось, и при нем образовался мантический институт - оракул; вероятно, здесь же искали врачевания болезней: с обеих сторон Ваал-Зевув выступает в рассказе об Охозии. (Совершенно особняком стоит мнение Halevy, что зевув - не "муха", а собств. имя местности.) Позднейшие иудеи отождествили имя финикийского божества с именем этого духа или сатаны (так и в Евангелии): причиной могло служить созвучие зевув и дебаба, у позднейших иудеев означавшего врага, злого духа. При этом в измененной форме (греч. Βεελζεβούλ, - изменение б в л нередко в греческой транскрипции евр. "ишен") имя "Вельзевул" значило "бог жилища" или "бог навоза", чем раввины выразили презрение к филистимскому божеству, а затем и к "князю бесов" (см. Riehm. Handwörterbuch des bibl. Alterthuns, I, s. 135-196. Ср. А. Глаголева, Ветхозаветное библейское учение об ангелах, стр. 607-610).

"И пошли они спрашивать" - прибавка 70-ти.

Снова выступает (ст. 3) теперь пророк Илия Фесвитянин, и опять как вестник гибели дому Ахава; где он был после последнего обличения Ахава (3: Цар. XXI), неизвестно. Повеление идти возвестить грозное обличение Охозии пророк Илия получает от "Ангела Иеговы" (ст. 3), как и пред отправлением к Xориву ему давал повеления Ангел (3: Цар. XIX:5, 7). Об Ангеле Иеговы, как Владыке ветхоз. теократии, как Логосе, см. у А. Глаголева, Ветхозаветное библейское учение об ангелах с. 85-175.
Adam Clarke: Commentary on the Bible - 1831
1:2: Fell down through a lattice - Perhaps either through the flat root of his house, or over or through the balustrades with which the roof was surrounded.
Go, inquire of Baal-zebub - Literally, the fly-god, or master of flies. The Septuagint has βααλ μυιαν, Baal the fly. He was the tutelary god of Ekron, and probably was used at first as a kind of telesm, to drive away flies. He became afterwards a very respectable devil, and was supposed to have great power and influence. In the New Testament Beelzebub is a common name for Satan himself, or the prince of devils. See my notes on Mat 10:25 (note).
4 Kings (2 Kings) 1:4
Albert Barnes: Notes on the Bible - 1834
1:2: A lattice - The "upper chamber" had probably a single latticed window, through which Ahaziah fell. Windows in the East are to this day generally closed by lattices of interlaced wood, which open outward; so that, if the fastening is not properly secured, one who leans against them may easily fall out.
Baal-zebub - literally, "Lord (i. e., averter) of flies." Flies in the East constitute one of the most terrible of plages Psa 105:31; Exo 8:24; and Orientals would be as likely to have a "god of flies" as a god of storm fand thunder. To inquire Kg2 1:3 of Baal-zebub was practically to deny Yahweh. Ahaziah cast aside the last remnant of respect for the old religion, and consulted a foreign oracle, as if the voice of God were wholly silent in his own country.
For Ekron see the marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: a lattice: The flat roofs of the eastern houses are generally surrounded by a parapet wall breast high; but instead of this, some terraces are guarded with balustrades only, or latticed work. Of the same kind, probably, was the lattice, or net, as the term shevacha seems to import, through which Ahaziah fell into the court. This incident proves the necessity of the law for the formation of battlements for roof (Deu 22:8), which God graciously dictated from Sinai, which furnishes a beautiful example of his paternal care and goodness; for the terrace was a place where many offices of the family were performed, and business frequently transacted. Jdg 5:28; Sol 2:9; Act 20:9
was sick: Kg1 22:34 *marg. Ch2 21:14, Ch2 21:15; Job 31:3
Baalzebub: Kg2 1:3, Kg2 1:6, Kg2 1:16; Mat 10:25, Mat 12:24-27; Mar 3:22; Luk 11:15, Beelzebub
god: Jdg 11:24; Sa1 5:10; Kg1 11:33; Isa 37:12, Isa 37:19
whether: Kg2 8:7-10; Kg1 14:3
Geneva 1599
And (a) Ahaziah fell down through a lattice in his upper chamber that [was] in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of (b) Baalzebub the god of Ekron whether I shall recover of this disease.
(a) So that he was punished for his idolatry in two ways: for the Moabites which were wont to pay him tribute rebelled and he fell out a window which was high in his house to give light beneath.
(b) The Philistines who lived at Ekron worshipped this idol, the god of flies, thinking that he could preserve them from the biting of flies: or else he was so called, because flies were drawn in great abundance by the blood of the sacrifices that were offered to that idol.
John Gill
And Ahaziah fell down a lattice in his upper chamber that was in Samaria,.... Which was either a window or lattice in the form of network, to let in light; or rather were the rails of a balcony or battlement on the roof of his palace, in this form, on which leaning, it broke down, and he fell into the garden or court yard; or walking on the roof of his house, and treading unawares on a sky light, which let in light into a room underneath, he fell through it into it:
and was sick; the fall perhaps threw him into a fever, and which seemed threatening, being violent:
and he sent messengers, and said unto them, go inquire of Baalzebub, the god of Ekron, whether I shall recover of this disease; not to heal him of it, but to know the issue of it; a vain curiosity this! Ekron was one of the principalities of the Philistines, and this idol was the god they worshipped, which signifies a master fly: which some think was a large metallic fly; made under a planet that rules over flies; and the Heathens had deities they called Myiodes, Myagros, and which signifies a driver away of flies; as Jupiter and Hercules were called by the Eleans and Romans, and worshipped and sacrificed to by them on that account (a); and so the Cyreneans, a people of Lybia, worshipped the god Achor, which seems to be a corruption of the word Ekron, because he freed them from flies, after they had been infested with a pestilence through them (b); and Ekron being a place near the sea, and both hot and moist, might be much infested with those creatures. Within the haven of Ptolemais, or Acco, was formerly a temple of Baalzebub, called in later times "the tower of flies", and used as a Pharus (c).
(a) Pausan. Eliac. 1. sive, l. 5. p. 313. & Arcadica, sive, l. 8. p. 491. Clement. Alex. Admon. ad Gentes, p. 24. (b) Plin. Nat. Hist. l. 10. c. 27. Vid. Chartarii Imagines Deorum, p. 151. & Alex. ab Alex. Genial. Dier. l. 6. c. 26. (c) Adrichom. Theatrum Ter. Sanct. fol. 6. 1.
John Wesley
Chamber - In which, the lattess might be left to convey light into the lower room. But the words may be rendered, through the battlements (or through the lattess in the battlements) of the roof of the house. Where, standing and looking through, and leaning upon this lattess, it broke, and he fell down into the court or garden. Baal - zebub - Properly, the god of flies; an idol so called, because it was supposed to deliver those people from flies; Jupiter and Hercules were called by a like name among the Grecians. And it is evident, both from sacred and prophane histories, That the idol - gods, did sometimes through God's permission, give the answers; though they were generally observed, even by the Heathens themselves, to be dark and doubtful.
Robert Jamieson, A. R. Fausset and David Brown
AHAZIAH'S JUDGMENT BY ELIJAH. (4Kings 1:2-8)
Ahaziah fell down through a lattice in his upper chamber--This lattice was either a part of the wooden parapet, or fence, which surrounds the flat roofs of houses, and over which the king was carelessly leaning when it gave way; or it might be an opening like a skylight in the roof itself, done over with lattice-work, which, being slender or rotten, the king stepped on and slipped through. This latter supposition is most probably the true one, as Ahaziah did not fall either into the street or the court, but "in his upper chamber."
inquire of Baalzebub--Anxious to learn whether he should recover from the effects of this severe fall, he sent to consult Baalzebub, that is, the god of flies, who was considered the patron deity of medicine. A temple to that idol was erected at Ekron, which was resorted to far and wide, though it afterwards led to the destruction of the place (Zech 9:5; Amos 1:8; Zeph 2:4). "After visiting Ekron, 'the god of flies' is a name that gives me no surprise. The flies there swarmed, in fact so innumerably, that I could hardly get any food without these troublesome insects getting into it" [VAN DE VELDE].
1:31:3: Եւ հրեշտակ Տեառն կոչեաց զԵղիա Թեզբացի եւ ասէ. Արի՛ ե՛րթ ընդ առաջ հրեշտակացն Ոքոզեայ արքայի՛ Սամարեայ, եւ ասասցես ցնոսա. Առ ՚ի չգոյէ՞ Աստուծոյ ՚ի մէջ Իսրայէլի երթայք դուք հարցանել ՚ի Բահաղ զՃանճիկ աստուածն Ակկարոնի[3751]. [3751] Ոմանք. Առ ՚ի չգոյէ՞ Աստուած ՚ի մէջ Իսրայէլի։
3 Տիրոջ հրեշտակը, սակայն, կանչեց թեզբացի Եղիային եւ ասաց. «Ելիր գնա՛ եւ Սամարիայի Օքոզիա արքայի պատգամաւորներին դիմաւորելով՝ նրանց ասա՛. “Իսրայէլի մէջ Աստուած չլինելո՞ւ պատճառով է, որ գնում էք Ակկարոնի Բահաղ-Ճանճիկ աստծուն հարցնելու:
3 Տէրոջը հրեշտակը Թեզբացի Եղիային ըսաւ. «Ելի՛ր, Սամարիայի թագաւորին պատգամաւորները դիմաւորելու գնա ու անոնց ըսէ՛. ‘Միթէ Իսրայէլի մէջ Աստուած չկա՞յ, որ դուք Ակկարոնի Բահաղ–Ճանճիկ աստուծոյն հարցնելու կ’երթաք’։
Եւ հրեշտակ Տեառն կոչեաց զԵղիա Թեզբացի եւ ասէ. Արի երթ ընդ առաջ հրեշտակացն Ոքոզեայ արքայի Սամարիայ, եւ ասասցես ցնոսա. Առ ի չգոյէ՞ Աստուծոյ ի մէջ Իսրայելի երթայք դուք հարցանել [3]ի Բահաղ զՃանճիկ`` աստուածն Ակկարոնի:

1:3: Եւ հրեշտակ Տեառն կոչեաց զԵղիա Թեզբացի եւ ասէ. Արի՛ ե՛րթ ընդ առաջ հրեշտակացն Ոքոզեայ արքայի՛ Սամարեայ, եւ ասասցես ցնոսա. Առ ՚ի չգոյէ՞ Աստուծոյ ՚ի մէջ Իսրայէլի երթայք դուք հարցանել ՚ի Բահաղ զՃանճիկ աստուածն Ակկարոնի[3751].
[3751] Ոմանք. Առ ՚ի չգոյէ՞ Աստուած ՚ի մէջ Իսրայէլի։
3 Տիրոջ հրեշտակը, սակայն, կանչեց թեզբացի Եղիային եւ ասաց. «Ելիր գնա՛ եւ Սամարիայի Օքոզիա արքայի պատգամաւորներին դիմաւորելով՝ նրանց ասա՛. “Իսրայէլի մէջ Աստուած չլինելո՞ւ պատճառով է, որ գնում էք Ակկարոնի Բահաղ-Ճանճիկ աստծուն հարցնելու:
3 Տէրոջը հրեշտակը Թեզբացի Եղիային ըսաւ. «Ելի՛ր, Սամարիայի թագաւորին պատգամաւորները դիմաւորելու գնա ու անոնց ըսէ՛. ‘Միթէ Իսրայէլի մէջ Աստուած չկա՞յ, որ դուք Ակկարոնի Բահաղ–Ճանճիկ աստուծոյն հարցնելու կ’երթաք’։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Тогда Ангел Господень сказал Илии Фесвитянину: встань, пойди навстречу посланным от царя Самарийского и скажи им: разве нет Бога в Израиле, что вы идете вопрошать Веельзевула, божество Аккаронское?
1:3 καὶ και and; even ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward Ηλιου ηλιου the Θεσβίτην θεσβιτης tell; declare ἀναστὰς ανιστημι stand up; resurrect δεῦρο δευρο come on; this point εἰς εις into; for συνάντησιν συναντησις meeting τῶν ο the ἀγγέλων αγγελος messenger Οχοζιου οχοζιας monarch; king Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even λαλήσεις λαλεω talk; speak πρὸς προς to; toward αὐτούς αυτος he; him εἰ ει if; whether παρὰ παρα from; by τὸ ο the μὴ μη not εἶναι ειμι be θεὸν θεος God ἐν εν in Ισραηλ ισραηλ.1 Israel ὑμεῖς υμεις you πορεύεσθε πορευομαι travel; go ἐπιζητῆσαι επιζητεω strive for; search for ἐν εν in τῇ ο the Βααλ βααλ Baal; Vaal μυῖαν μυια God Ακκαρων ακκαρων Akkarōn; Akkaron
1:3 וּ û וְ and מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH דִּבֶּר֙ dibbˌer דבר speak אֶל־ ʔel- אֶל to אֵלִיָּ֣ה ʔēliyyˈā אֵלִיָּה Elijah הַ ha הַ the תִּשְׁבִּ֔י ttišbˈî תִּשְׁבִּי Tishbite ק֣וּם qˈûm קום arise עֲלֵ֔ה ʕᵃlˈē עלה ascend לִ li לְ to קְרַ֖את qᵊrˌaṯ קרא encounter מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria וְ wᵊ וְ and דַבֵּ֣ר ḏabbˈēr דבר speak אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to הַֽ hˈa הֲ [interrogative] מִ mi מִן from בְּלִ֤י bbᵊlˈî בְּלִי destruction אֵין־ ʔên- אַיִן [NEG] אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַתֶּם֙ ʔattˌem אַתֶּם you הֹֽלְכִ֔ים hˈōlᵊḵˈîm הלך walk לִ li לְ to דְרֹ֕שׁ ḏᵊrˈōš דרשׁ inquire בְּ bᵊ בְּ in בַ֥עַל vˌaʕal בַּעַל lord, baal זְב֖וּב zᵊvˌûv זְבוּב fly אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) עֶקְרֹֽון׃ ʕeqrˈôn עֶקְרֹון Ekron
1:3. angelus autem Domini locutus est ad Heliam Thesbiten surge ascende in occursum nuntiorum regis Samariae et dices ad eos numquid non est Deus in Israhel ut eatis ad consulendum Beelzebub deum AccaronAnd an angel of the Lord spoke to Elias, the Thesbite, saying: Arise, and go up to meet the messengers of the king of Samaria, and say to them: Is there not a God in Israel, that ye go to consult Beelzebub, the god of Accaron?
3. But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it because there is no God in Israel, that ye go to inquire of Baal-zebub the god of Ekron?
1:3. And an Angel of the Lord spoke to Elijah, the Tishbite, saying: “Rise up, and ascend to meet the messengers of the king of Samaria. And you shall say to them: ‘Is there not a God in Israel, so that you would go to consult Beelzebub, the god of Ekron?
1:3. But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, [Is it] not because [there is] not a God in Israel, [that] ye go to inquire of Baalzebub the god of Ekron?
But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, [Is it] not because [there is] not a God in Israel, [that] ye go to enquire of Baal- zebub the god of Ekron:

1:3 Тогда Ангел Господень сказал Илии Фесвитянину: встань, пойди навстречу посланным от царя Самарийского и скажи им: разве нет Бога в Израиле, что вы идете вопрошать Веельзевула, божество Аккаронское?
1:3
καὶ και and; even
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
Ηλιου ηλιου the
Θεσβίτην θεσβιτης tell; declare
ἀναστὰς ανιστημι stand up; resurrect
δεῦρο δευρο come on; this point
εἰς εις into; for
συνάντησιν συναντησις meeting
τῶν ο the
ἀγγέλων αγγελος messenger
Οχοζιου οχοζιας monarch; king
Σαμαρείας σαμαρεια Samareia; Samaria
καὶ και and; even
λαλήσεις λαλεω talk; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
εἰ ει if; whether
παρὰ παρα from; by
τὸ ο the
μὴ μη not
εἶναι ειμι be
θεὸν θεος God
ἐν εν in
Ισραηλ ισραηλ.1 Israel
ὑμεῖς υμεις you
πορεύεσθε πορευομαι travel; go
ἐπιζητῆσαι επιζητεω strive for; search for
ἐν εν in
τῇ ο the
Βααλ βααλ Baal; Vaal
μυῖαν μυια God
Ακκαρων ακκαρων Akkarōn; Akkaron
1:3
וּ û וְ and
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
דִּבֶּר֙ dibbˌer דבר speak
אֶל־ ʔel- אֶל to
אֵלִיָּ֣ה ʔēliyyˈā אֵלִיָּה Elijah
הַ ha הַ the
תִּשְׁבִּ֔י ttišbˈî תִּשְׁבִּי Tishbite
ק֣וּם qˈûm קום arise
עֲלֵ֔ה ʕᵃlˈē עלה ascend
לִ li לְ to
קְרַ֖את qᵊrˌaṯ קרא encounter
מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria
וְ wᵊ וְ and
דַבֵּ֣ר ḏabbˈēr דבר speak
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
הַֽ hˈa הֲ [interrogative]
מִ mi מִן from
בְּלִ֤י bbᵊlˈî בְּלִי destruction
אֵין־ ʔên- אַיִן [NEG]
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַתֶּם֙ ʔattˌem אַתֶּם you
הֹֽלְכִ֔ים hˈōlᵊḵˈîm הלך walk
לִ li לְ to
דְרֹ֕שׁ ḏᵊrˈōš דרשׁ inquire
בְּ bᵊ בְּ in
בַ֥עַל vˌaʕal בַּעַל lord, baal
זְב֖וּב zᵊvˌûv זְבוּב fly
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
עֶקְרֹֽון׃ ʕeqrˈôn עֶקְרֹון Ekron
1:3. angelus autem Domini locutus est ad Heliam Thesbiten surge ascende in occursum nuntiorum regis Samariae et dices ad eos numquid non est Deus in Israhel ut eatis ad consulendum Beelzebub deum Accaron
And an angel of the Lord spoke to Elias, the Thesbite, saying: Arise, and go up to meet the messengers of the king of Samaria, and say to them: Is there not a God in Israel, that ye go to consult Beelzebub, the god of Accaron?
1:3. And an Angel of the Lord spoke to Elijah, the Tishbite, saying: “Rise up, and ascend to meet the messengers of the king of Samaria. And you shall say to them: ‘Is there not a God in Israel, so that you would go to consult Beelzebub, the god of Ekron?
1:3. But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, [Is it] not because [there is] not a God in Israel, [that] ye go to inquire of Baalzebub the god of Ekron?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: angel: Kg2 1:15; Kg1 19:5, Kg1 19:7; Act 8:26, Act 12:7-11
Elijah: Kg2 1:8; Kg1 17:1
Arise: Kg1 18:1
it: Kg2 1:6, Kg2 1:16, Kg2 5:8, Kg2 5:15; Sa1 17:46; Kg1 18:36; Psa 76:1
ye go: Jer 2:11-13; Jon 2:8; Mar 3:22
Geneva 1599
But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, (c) [Is it] not because [there is] not a God in Israel, [that] ye go to enquire of Baalzebub the god of Ekron?
(c) He shows that idolaters do not have the true God, or else they would seek none but him alone.
John Gill
But the angel of the Lord said unto Elijah,.... One of the ministering spirits sent by the Lord to him:
arise, go up to meet the messengers of the king of Samaria: that is, the king of Israel, whose capital city was Samaria:
is it not because there is not a God in Israel; known, acknowledged, and worshipped there, of whom there had been sufficient proof of his deity and divine perfections, as omniscience, omnipotence, &c.
that ye go to inquire of Baalzebub the god of Ekron? about future things, when they had God nigh unto them, fully acquainted with them, as this message shows.
John Wesley
And say - Dost thou not cast contempt on the God of Israel, as if he were either ignorant of the event of thy disease, or unable to give thee relief; and as if Baal - zebub had more skill and power than he?
Robert Jamieson, A. R. Fausset and David Brown
the angel of the Lord--not an angel, but the angel, who carried on all communications between the invisible God and His chosen people [HENGSTENBERG]. This angel commissioned Elijah to meet the king's messengers, to stop them peremptorily on the idolatrous errand, and convey by them to the king information of his approaching death. This consultation of an idol, being a breach of the fundamental law of the kingdom (Ex 20:3; Deut 5:7), was a daring and deliberate rejection of the national religion. The Lord, in making this announcement of his death, designed that he should see in that event a judgment for his idolatry.
1:41:4: ո՛չ այդպէս. այլ ա՛յսպէս ասէ Տէր. ՚Ի մահիճսդ յոր ելեր՝ ո՛չ իջցես այտի, այլ ՚ի դմին՝ մահո՛ւ մեռցիս։ Եւ չոգա՛ւ Եղիա, եւ ասէ ցնոսա[3752]։ [3752] Ոմանք. Եւ ո՛չ այդպէս։ ՚Ի լուս՛՛. ՚Ի մահիճս քո. համաձայն այլոց ՚ի բնաբ՛՛։
4 Մի՛ արէք այդ բանը: Տէրն այսպէս է ասում. “Այն մահիճը, որի մէջ պառկել ես, դրանից չես իջնելու եւ դրա մէջ էլ մեռնելու ես”»: Եղիան գնաց ու յայտնեց նրանց այդ խօսքերը:
4 Անոր համար Տէրը այսպէս կ’ըսէ. ‘Քու ելած անկողինէդ վար պիտի չիջնես, հապա անշուշտ պիտի մեռնիս’»։ Եղիա գնաց։
[4]ոչ այդպէս. այլ`` այսպէս ասէ Տէր. Ի մահիճսդ յոր ելեր` ոչ իջցես այտի, այլ ի դմին մահու մեռցիս: Եւ չոգաւ Եղիա [5]եւ ասէ ցնոսա:

1:4: ո՛չ այդպէս. այլ ա՛յսպէս ասէ Տէր. ՚Ի մահիճսդ յոր ելեր՝ ո՛չ իջցես այտի, այլ ՚ի դմին՝ մահո՛ւ մեռցիս։ Եւ չոգա՛ւ Եղիա, եւ ասէ ցնոսա[3752]։
[3752] Ոմանք. Եւ ո՛չ այդպէս։ ՚Ի լուս՛՛. ՚Ի մահիճս քո. համաձայն այլոց ՚ի բնաբ՛՛։
4 Մի՛ արէք այդ բանը: Տէրն այսպէս է ասում. “Այն մահիճը, որի մէջ պառկել ես, դրանից չես իջնելու եւ դրա մէջ էլ մեռնելու ես”»: Եղիան գնաց ու յայտնեց նրանց այդ խօսքերը:
4 Անոր համար Տէրը այսպէս կ’ըսէ. ‘Քու ելած անկողինէդ վար պիտի չիջնես, հապա անշուշտ պիտի մեռնիս’»։ Եղիա գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 За это так говорит Господь: с постели, на которую ты лег, не сойдешь с нее, но умрешь. И пошел Илия, [и сказал им].
1:4 καὶ και and; even οὐχ ου not οὕτως ουτως so; this way ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἡ ο the κλίνη κλινη bed ἐφ᾿ επι in; on ἧς ος who; what ἀνέβης αναβαινω step up; ascend ἐκεῖ εκει there οὐ ου not καταβήσῃ καταβαινω step down; descend ἀπ᾿ απο from; away αὐτῆς αυτος he; him ὅτι οτι since; that ἐκεῖ εκει there θανάτῳ θανατος death ἀποθανῇ αποθνησκω die καὶ και and; even ἐπορεύθη πορευομαι travel; go Ηλιου ηλιου and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him
1:4 וְ wᵊ וְ and לָכֵן֙ lāḵˌēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the מִּטָּ֞ה mmiṭṭˈā מִטָּה couch אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלִ֥יתָ ʕālˌîṯā עלה ascend שָּׁ֛ם ššˈām שָׁם there לֹֽא־ lˈō- לֹא not תֵרֵ֥ד ṯērˌēḏ ירד descend מִמֶּ֖נָּה mimmˌennā מִן from כִּ֣י kˈî כִּי that מֹ֣ות mˈôṯ מות die תָּמ֑וּת tāmˈûṯ מות die וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk אֵלִיָּֽה׃ ʔēliyyˈā אֵלִיָּה Elijah
1:4. quam ob rem haec dicit Dominus de lectulo super quem ascendisti non descendes sed morte morieris et abiit HeliasWherefore, thus saith the Lord: From the bed, on which thou art gone up, thou shalt not come down, but thou shalt surely die. And Elias went away.
4. Now therefore thus saith the LORD, Thou shalt not come down from the bed whither thou art gone up, but shalt surely die. And Elijah departed.
1:4. For this reason, thus says the Lord: From the bed to which you have ascended, you shall not descend. Instead, dying you shall die.’ ” And Elijah went away.
1:4. Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed.
Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed:

1:4 За это так говорит Господь: с постели, на которую ты лег, не сойдешь с нее, но умрешь. И пошел Илия, [и сказал им].
1:4
καὶ και and; even
οὐχ ου not
οὕτως ουτως so; this way
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
κλίνη κλινη bed
ἐφ᾿ επι in; on
ἧς ος who; what
ἀνέβης αναβαινω step up; ascend
ἐκεῖ εκει there
οὐ ου not
καταβήσῃ καταβαινω step down; descend
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
ὅτι οτι since; that
ἐκεῖ εκει there
θανάτῳ θανατος death
ἀποθανῇ αποθνησκω die
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Ηλιου ηλιου and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
1:4
וְ wᵊ וְ and
לָכֵן֙ lāḵˌēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
מִּטָּ֞ה mmiṭṭˈā מִטָּה couch
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלִ֥יתָ ʕālˌîṯā עלה ascend
שָּׁ֛ם ššˈām שָׁם there
לֹֽא־ lˈō- לֹא not
תֵרֵ֥ד ṯērˌēḏ ירד descend
מִמֶּ֖נָּה mimmˌennā מִן from
כִּ֣י kˈî כִּי that
מֹ֣ות mˈôṯ מות die
תָּמ֑וּת tāmˈûṯ מות die
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
אֵלִיָּֽה׃ ʔēliyyˈā אֵלִיָּה Elijah
1:4. quam ob rem haec dicit Dominus de lectulo super quem ascendisti non descendes sed morte morieris et abiit Helias
Wherefore, thus saith the Lord: From the bed, on which thou art gone up, thou shalt not come down, but thou shalt surely die. And Elias went away.
1:4. For this reason, thus says the Lord: From the bed to which you have ascended, you shall not descend. Instead, dying you shall die.’ ” And Elijah went away.
1:4. Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:4: But shalt surely die - The true God tells you this; he in whose hands are both life and death, who can kill and make alive. Baal-zebub can do nothing; God has determined that your master shall die.
4 Kings (2 Kings) 1:8
Albert Barnes: Notes on the Bible - 1834
1:4: Therefore ... - As a punishment for this insult to Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Thou shalt: etc. Heb. The bed whither thou art gone up, thou shalt not come down from it
but shalt: Gen 2:17, Gen 3:4; Num 26:65; Sa1 28:19; Kg1 14:12; Pro 11:19, Pro 14:32; Eze 18:4
John Gill
Now therefore thus saith the Lord,.... Jehovah, the only true God:
thou shalt not come down from that bed on which thou art gone up, but shall surely die; this sickness should be unto death, and the bed he had betaken himself to should be his deathbed. The phrases of going up to bed, and coming down, are used with great propriety; for in the eastern countries, in their bedchambers, they had a gallery raised four or five feet above the floor, with a balustrade on the front (d), and steps leading up to it; or ladders, which had more or fewer rounds, according as the beds were higher or lower (e):
and Elijah departed; having met the messengers, and delivered his message from the Lord unto them.
(d) See Dr. Shaw's Travels, p. 209. Ed. 2. (e) Vid. Isidor. Origin. l. 20. c. 11. & Alstorph. de Lect. Vet. c. 2.
Robert Jamieson, A. R. Fausset and David Brown
Thou shalt not come down from that bed--On being taken up, he had probably been laid on the divan--a raised frame, about three feet broad, extended along the sides of a room, covered with cushions and mattresses--serving, in short, as a sofa by day and a bed by night, and ascended by steps.
Elijah departed--to his ordinary abode, which was then at Mount Carmel (4Kings 2:25; 3Kings 18:42).
1:51:5: Եւ դարձա՛ն հրեշտակքն առ նա. եւ ասէ ցնոսա. Զի՞ է զի դարձարուք։
5 Պատգամաւորները վերադարձան նրա մօտ, եւ նա հարցրեց. «Ինչո՞ւ էք յետ դարձել»:
5 Պատգամաւորները անոր դարձան ու Ոքոզիա անոնց ըսաւ. «Ինչո՞ւ համար ետ դարձաք»։
Եւ դարձան հրեշտակքն առ նա. եւ ասէ ցնոսա. Զի՞ է զի դարձարուք:

1:5: Եւ դարձա՛ն հրեշտակքն առ նա. եւ ասէ ցնոսա. Զի՞ է զի դարձարուք։
5 Պատգամաւորները վերադարձան նրա մօտ, եւ նա հարցրեց. «Ինչո՞ւ էք յետ դարձել»:
5 Պատգամաւորները անոր դարձան ու Ոքոզիա անոնց ըսաւ. «Ինչո՞ւ համար ետ դարձաք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 И возвратились к {Охозии} посланные. И он сказал им: что это вы возвратились?
1:5 καὶ και and; even ἐπεστράφησαν επιστρεφω turn around; return οἱ ο the ἄγγελοι αγγελος messenger πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him τί τις.1 who?; what? ὅτι οτι since; that ἐπεστρέψατε επιστρεφω turn around; return
1:5 וַ wa וְ and יָּשׁ֥וּבוּ yyāšˌûvû שׁוב return הַ ha הַ the מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger אֵלָ֑יו ʔēlˈāʸw אֶל to וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to מַה־ mah- מָה what זֶּ֥ה zzˌeh זֶה this שַׁבְתֶּֽם׃ šavtˈem שׁוב return
1:5. reversique sunt nuntii ad Ohoziam qui dixit eis quare reversi estisAnd the messengers turned back to Ochozias. And he said to them: Why are you come back?
5. And the messengers returned unto him, and he said unto them, Why is it that ye are returned?
1:5. And the messengers returned to Ahaziah. And he said to them, “Why have you returned?”
1:5. And when the messengers turned back unto him, he said unto them, Why are ye now turned back?
And when the messengers turned back unto him, he said unto them, Why are ye now turned back:

1:5 И возвратились к {Охозии} посланные. И он сказал им: что это вы возвратились?
1:5
καὶ και and; even
ἐπεστράφησαν επιστρεφω turn around; return
οἱ ο the
ἄγγελοι αγγελος messenger
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
τί τις.1 who?; what?
ὅτι οτι since; that
ἐπεστρέψατε επιστρεφω turn around; return
1:5
וַ wa וְ and
יָּשׁ֥וּבוּ yyāšˌûvû שׁוב return
הַ ha הַ the
מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger
אֵלָ֑יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
מַה־ mah- מָה what
זֶּ֥ה zzˌeh זֶה this
שַׁבְתֶּֽם׃ šavtˈem שׁוב return
1:5. reversique sunt nuntii ad Ohoziam qui dixit eis quare reversi estis
And the messengers turned back to Ochozias. And he said to them: Why are you come back?
1:5. And the messengers returned to Ahaziah. And he said to them, “Why have you returned?”
1:5. And when the messengers turned back unto him, he said unto them, Why are ye now turned back?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: Когда посланные Охозии вернулись к нему и сообщили ему роковое предсказание, то он, по их описанию вида (евр. мишпат, собств. обыкновение, Vulg.: figura et habitus) предсказателя: "весь в волосах (евр. баал сеар - имеющий власяницу, ср. аддерет, 3: Цар. XIX:19; Мф. III:4) и кожаным поясом подпоясан" (ст. 7), решает без колебания, что это - пророк Илия; очевидно, такое одеяние было типичным для пророка Илии, как после для многих других пророков (Ис. XX:2, 3; X-XIII:4); по значению своему оно близко к сак, вретищу (3: Цар. XXI:27): означало состояние покаяния, какое изображали пророки в своей личности, а также отрицание роскоши современной жизни и призыв к первобытной простоте (ср. Мф. III:4; XI:8; Евр. XI:37).
John Gill
And when the messengers turned back unto him,.... To Ahaziah king of Israel, as they did as soon as Elijah was gone from them; concluding from his habit, his gravity, and the authority with which he spoke, that he was a prophet of the Lord, and especially from his knowledge of them, and of what they were sent about:
he said unto them, why are ye now turned back? for, by the time they had been gone, he knew they could never have been at Ekron and returned.
John Wesley
Why, &c. - Before you have been at Ekron: which he knew by their quick return.
Robert Jamieson, A. R. Fausset and David Brown
the messengers turned back--They did not know the stranger; but his authoritative tone, commanding attitude, and affecting message determined them at once to return.
1:61:6: Եւ ասեն ցնա. Ա՛յր մի ել ընդ առաջ մեր, եւ ասէ ցմեզ. Երթա՛յք դարձարուք առ արքայն՝ որ առաքեացն զձեզ, եւ ասասջիք ցնա. ա՛յսպէս ասէ Տէր. Առ ՚ի չգոյէ՞ Աստուծոյ ՚ի մէջ Իսրայէլի՝ երթաս հարցանել ՚ի Բահաղ զՃանճիկ աստուածն Ակկարոնի. ո՛չ այդպէս. այլ ՚ի մահիճսդ յոր ելեր՝ ո՛չ իջցես այտի, այլ մահո՛ւ մեռցիս[3753]։ [3753] Ոմանք. Առ ՚ի չգոյէ՞ Աստուած ՚ի մէջ Իսրայէլի։ Այլք. Այր ել ընդ առաջ։ Ոմանք. Ոչ այդպէս է. այլ ՚ի մահիճսդ։
6 Նրան ասացին. «Մի մարդ մեր առաջ ելաւ ու ասաց մեզ. “Վերադարձէ՛ք ձեզ ուղարկող արքայի մօտ եւ ասացէ՛ք նրան. այսպէս է ասում Տէրը. ՛՛Իսրայէլի մէջ Աստուած չլինելո՞ւ պատճառով է, որ գնում էք Ակկարոնի Բահաղ-Ճանճիկ աստծուն հարցնելու: Մի՛ արէք այդ բանը: Այն մահիճը, որի մէջ պառկել ես, դրանից ցած չես իջնելու, մեռնելու ես՛՛”»:
6 Անոր ըսին. «Մեր դէմ մարդ մը ելաւ ու մեզի ըսաւ. ‘Գացէ՛ք ձեզ ղրկող թագաւորին դարձէ՛ք ու անոր ըսէք՝ Տէրը այսպէս կ’ըսէ. «Միթէ Իսրայէլի մէջ Աստուած չկա՞յ, որ Ակկարոնի Բահաղ–Ճանճիկ աստուծոյն հարցնելու կը ղրկես։ Անոր համար քու ելած անկողինէդ վար պիտի չիջնես, հապա անշուշտ պիտի մեռնիս»’»։
Եւ ասեն ցնա. Այր մի ել ընդ առաջ մեր, եւ ասէ ցմեզ. Երթայք դարձարուք առ արքայն որ առաքեաց զձեզ, եւ ասասջիք ցնա. այսպէս ասէ Տէր. Առ ի չգոյէ՞ Աստուծոյ ի մէջ Իսրայելի [6]երթաս հարցանել [7]ի Բահաղ զՃանճիկ`` աստուածն Ակկարոնի. [8]ոչ այդպէս. այլ`` ի մահիճսդ յոր ելեր` ոչ իջցես այտի, այլ մահու մեռցիս:

1:6: Եւ ասեն ցնա. Ա՛յր մի ել ընդ առաջ մեր, եւ ասէ ցմեզ. Երթա՛յք դարձարուք առ արքայն՝ որ առաքեացն զձեզ, եւ ասասջիք ցնա. ա՛յսպէս ասէ Տէր. Առ ՚ի չգոյէ՞ Աստուծոյ ՚ի մէջ Իսրայէլի՝ երթաս հարցանել ՚ի Բահաղ զՃանճիկ աստուածն Ակկարոնի. ո՛չ այդպէս. այլ ՚ի մահիճսդ յոր ելեր՝ ո՛չ իջցես այտի, այլ մահո՛ւ մեռցիս[3753]։
[3753] Ոմանք. Առ ՚ի չգոյէ՞ Աստուած ՚ի մէջ Իսրայէլի։ Այլք. Այր ել ընդ առաջ։ Ոմանք. Ոչ այդպէս է. այլ ՚ի մահիճսդ։
6 Նրան ասացին. «Մի մարդ մեր առաջ ելաւ ու ասաց մեզ. “Վերադարձէ՛ք ձեզ ուղարկող արքայի մօտ եւ ասացէ՛ք նրան. այսպէս է ասում Տէրը. ՛՛Իսրայէլի մէջ Աստուած չլինելո՞ւ պատճառով է, որ գնում էք Ակկարոնի Բահաղ-Ճանճիկ աստծուն հարցնելու: Մի՛ արէք այդ բանը: Այն մահիճը, որի մէջ պառկել ես, դրանից ցած չես իջնելու, մեռնելու ես՛՛”»:
6 Անոր ըսին. «Մեր դէմ մարդ մը ելաւ ու մեզի ըսաւ. ‘Գացէ՛ք ձեզ ղրկող թագաւորին դարձէ՛ք ու անոր ըսէք՝ Տէրը այսպէս կ’ըսէ. «Միթէ Իսրայէլի մէջ Աստուած չկա՞յ, որ Ակկարոնի Բահաղ–Ճանճիկ աստուծոյն հարցնելու կը ղրկես։ Անոր համար քու ելած անկողինէդ վար պիտի չիջնես, հապա անշուշտ պիտի մեռնիս»’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 И сказали ему: навстречу нам вышел человек и сказал нам: пойдите, возвратитесь к царю, который послал вас, и скажите ему: так говорит Господь: разве нет Бога в Израиле, что ты посылаешь вопрошать Веельзевула, божество Аккаронское? За то с постели, на которую ты лег, не сойдешь с нее, но умрешь.
1:6 καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ἀνὴρ ανηρ man; husband ἀνέβη αναβαινω step up; ascend εἰς εις into; for συνάντησιν συναντησις meeting ἡμῶν ημων our καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward ἡμᾶς ημας us δεῦτε δευτε come on ἐπιστράφητε επιστρεφω turn around; return πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king τὸν ο the ἀποστείλαντα αποστελλω send off / away ὑμᾶς υμας you καὶ και and; even λαλήσατε λαλεω talk; speak πρὸς προς to; toward αὐτόν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master εἰ ει if; whether παρὰ παρα from; by τὸ ο the μὴ μη not εἶναι ειμι be θεὸν θεος God ἐν εν in Ισραηλ ισραηλ.1 Israel σὺ συ you πορεύῃ πορευομαι travel; go ζητῆσαι ζητεω seek; desire ἐν εν in τῇ ο the Βααλ βααλ Baal; Vaal μυῖαν μυια God Ακκαρων ακκαρων not οὕτως ουτως so; this way ἡ ο the κλίνη κλινη bed ἐφ᾿ επι in; on ἧς ος who; what ἀνέβης αναβαινω step up; ascend ἐκεῖ εκει there οὐ ου not καταβήσῃ καταβαινω step down; descend ἀπ᾿ απο from; away αὐτῆς αυτος he; him ὅτι οτι since; that θανάτῳ θανατος death ἀποθανῇ αποθνησκω die
1:6 וַ wa וְ and יֹּאמְר֨וּ yyōmᵊrˌû אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to אִ֣ישׁ׀ ʔˈîš אִישׁ man עָלָ֣ה ʕālˈā עלה ascend לִ li לְ to קְרָאתֵ֗נוּ qᵊrāṯˈēnû קרא encounter וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלֵינוּ֮ ʔēlênˈû אֶל to לְכ֣וּ lᵊḵˈû הלך walk שׁוּבוּ֮ šûvˈû שׁוב return אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁלַ֣ח šālˈaḥ שׁלח send אֶתְכֶם֒ ʔeṯᵊḵˌem אֵת [object marker] וְ wᵊ וְ and דִבַּרְתֶּ֣ם ḏibbartˈem דבר speak אֵלָ֗יו ʔēlˈāʸw אֶל to כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַֽ hˈa הֲ [interrogative] מִ mi מִן from בְּלִ֤י bbᵊlˈî בְּלִי destruction אֵין־ ʔên- אַיִן [NEG] אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַתָּ֣ה ʔattˈā אַתָּה you שֹׁלֵ֔חַ šōlˈēₐḥ שׁלח send לִ li לְ to דְרֹ֕שׁ ḏᵊrˈōš דרשׁ inquire בְּ bᵊ בְּ in בַ֥עַל vˌaʕal בַּעַל lord, baal זְב֖וּב zᵊvˌûv זְבוּב fly אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) עֶקְרֹ֑ון ʕeqrˈôn עֶקְרֹון Ekron לָ֠כֵן lāḵˌēn לָכֵן therefore הַ ha הַ the מִּטָּ֞ה mmiṭṭˈā מִטָּה couch אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלִ֥יתָ ʕālˌîṯā עלה ascend שָּׁ֛ם ššˈām שָׁם there לֹֽא־ lˈō- לֹא not תֵרֵ֥ד ṯērˌēḏ ירד descend מִמֶּ֖נָּה mimmˌennā מִן from כִּֽי־ kˈî- כִּי that מֹ֥ות mˌôṯ מות die תָּמֽוּת׃ tāmˈûṯ מות die
1:6. at illi responderunt ei vir occurrit nobis et dixit ad nos ite revertimini ad regem qui misit vos et dicetis ei haec dicit Dominus numquid quia non erat Deus in Israhel mittis ut consulatur Beelzebub deus Accaron idcirco de lectulo super quem ascendisti non descendes sed morte morierisBut they answered him: A man met us, and said to us: Go, and return to the king, that sent you, and you shall say to him: Thus saith the Lord: Is it because there was no God in Israel, that thou sendest to Beelzebub, the god of Accaron? Therefore thou shalt not come down from the bed, on which thou art gone up, but thou shalt surely die.
6. And they said unto him, There came up a man to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, Is it because there is no God in Israel, that thou sendest to inquire of Baal-zebub the god of Ekron? therefore thou shalt not come down from the bed whither thou art gone up, but shalt surely die.
1:6. But they responded to him: “A man met us, and he said to us: ‘Go, and return to the king who sent you. And you shall say to him: Thus says the Lord: Is it because there was no God in Israel that you are sending to consult Beelzebub, the god of Ekron? Therefore, from the bed to which you have ascended, you shall not descend. Instead, dying you shall die.’ ”
1:6. And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, [Is it] not because [there is] not a God in Israel, [that] thou sendest to inquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.
And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, [Is it] not because [there is] not a God in Israel, [that] thou sendest to enquire of Baal- zebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die:

1:6 И сказали ему: навстречу нам вышел человек и сказал нам: пойдите, возвратитесь к царю, который послал вас, и скажите ему: так говорит Господь: разве нет Бога в Израиле, что ты посылаешь вопрошать Веельзевула, божество Аккаронское? За то с постели, на которую ты лег, не сойдешь с нее, но умрешь.
1:6
καὶ και and; even
εἶπαν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
ἀνὴρ ανηρ man; husband
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
συνάντησιν συναντησις meeting
ἡμῶν ημων our
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
ἡμᾶς ημας us
δεῦτε δευτε come on
ἐπιστράφητε επιστρεφω turn around; return
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
τὸν ο the
ἀποστείλαντα αποστελλω send off / away
ὑμᾶς υμας you
καὶ και and; even
λαλήσατε λαλεω talk; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
εἰ ει if; whether
παρὰ παρα from; by
τὸ ο the
μὴ μη not
εἶναι ειμι be
θεὸν θεος God
ἐν εν in
Ισραηλ ισραηλ.1 Israel
σὺ συ you
πορεύῃ πορευομαι travel; go
ζητῆσαι ζητεω seek; desire
ἐν εν in
τῇ ο the
Βααλ βααλ Baal; Vaal
μυῖαν μυια God
Ακκαρων ακκαρων not
οὕτως ουτως so; this way
ο the
κλίνη κλινη bed
ἐφ᾿ επι in; on
ἧς ος who; what
ἀνέβης αναβαινω step up; ascend
ἐκεῖ εκει there
οὐ ου not
καταβήσῃ καταβαινω step down; descend
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
ὅτι οτι since; that
θανάτῳ θανατος death
ἀποθανῇ αποθνησκω die
1:6
וַ wa וְ and
יֹּאמְר֨וּ yyōmᵊrˌû אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
אִ֣ישׁ׀ ʔˈîš אִישׁ man
עָלָ֣ה ʕālˈā עלה ascend
לִ li לְ to
קְרָאתֵ֗נוּ qᵊrāṯˈēnû קרא encounter
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלֵינוּ֮ ʔēlênˈû אֶל to
לְכ֣וּ lᵊḵˈû הלך walk
שׁוּבוּ֮ šûvˈû שׁוב return
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁלַ֣ח šālˈaḥ שׁלח send
אֶתְכֶם֒ ʔeṯᵊḵˌem אֵת [object marker]
וְ wᵊ וְ and
דִבַּרְתֶּ֣ם ḏibbartˈem דבר speak
אֵלָ֗יו ʔēlˈāʸw אֶל to
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַֽ hˈa הֲ [interrogative]
מִ mi מִן from
בְּלִ֤י bbᵊlˈî בְּלִי destruction
אֵין־ ʔên- אַיִן [NEG]
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַתָּ֣ה ʔattˈā אַתָּה you
שֹׁלֵ֔חַ šōlˈēₐḥ שׁלח send
לִ li לְ to
דְרֹ֕שׁ ḏᵊrˈōš דרשׁ inquire
בְּ bᵊ בְּ in
בַ֥עַל vˌaʕal בַּעַל lord, baal
זְב֖וּב zᵊvˌûv זְבוּב fly
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
עֶקְרֹ֑ון ʕeqrˈôn עֶקְרֹון Ekron
לָ֠כֵן lāḵˌēn לָכֵן therefore
הַ ha הַ the
מִּטָּ֞ה mmiṭṭˈā מִטָּה couch
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלִ֥יתָ ʕālˌîṯā עלה ascend
שָּׁ֛ם ššˈām שָׁם there
לֹֽא־ lˈō- לֹא not
תֵרֵ֥ד ṯērˌēḏ ירד descend
מִמֶּ֖נָּה mimmˌennā מִן from
כִּֽי־ kˈî- כִּי that
מֹ֥ות mˌôṯ מות die
תָּמֽוּת׃ tāmˈûṯ מות die
1:6. at illi responderunt ei vir occurrit nobis et dixit ad nos ite revertimini ad regem qui misit vos et dicetis ei haec dicit Dominus numquid quia non erat Deus in Israhel mittis ut consulatur Beelzebub deus Accaron idcirco de lectulo super quem ascendisti non descendes sed morte morieris
But they answered him: A man met us, and said to us: Go, and return to the king, that sent you, and you shall say to him: Thus saith the Lord: Is it because there was no God in Israel, that thou sendest to Beelzebub, the god of Accaron? Therefore thou shalt not come down from the bed, on which thou art gone up, but thou shalt surely die.
1:6. But they responded to him: “A man met us, and he said to us: ‘Go, and return to the king who sent you. And you shall say to him: Thus says the Lord: Is it because there was no God in Israel that you are sending to consult Beelzebub, the god of Ekron? Therefore, from the bed to which you have ascended, you shall not descend. Instead, dying you shall die.’ ”
1:6. And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, [Is it] not because [there is] not a God in Israel, [that] thou sendest to inquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: Thus saith: Isa 41:22, Isa 41:23
therefore: Kg2 1:3, Kg2 1:4; Ch1 10:13, Ch1 10:14; Psa 16:4
Geneva 1599
And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, (d) [Is it] not because [there is] not a God in Israel, [that] thou sendest to enquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.
(d) Ignorance is the mother of error and idolatry.
John Gill
And they said unto him, there came a man up to meet us, and said unto us, go, turn again unto the king that sent you,.... King Ahaziah:
and say unto him; and then they repeated all that is said by the angel to Elijah, and he had delivered to them, 4Kings 1:3 and which was a sufficient reason for their turning back, since they got a full answer from a man of God, of what they were to inquire of at Ekron; which was, whether the king would recover of this disease or not.
1:71:7: Եւ խօսեցա՛ւ ընդ նոսա՝ եւ ասէ. Զի՞նչ նշանք են առնն որ ե՛լ ընդ առաջ ձեր, եւ խօսեցաւ ընդ ձեզ զբանսդ զայդոսիկ։
7 Օքոզիան հարցրեց. «Ի՞նչ նշաններ ունէր այն մարդը, որ ձեր առաջ ելաւ եւ այդ բաներն ասաց ձեզ»:
7 Անիկա ըսաւ անոնց. «Ձեզ դիմաւորող ու այս խօսքերը ձեզի ըսող մարդը ի՞նչպէս մարդ էր»։
Եւ խօսեցաւ ընդ նոսա եւ ասէ. Զի՞նչ նշանք են առնն որ ել ընդ առաջ ձեր, եւ խօսեցաւ ընդ ձեզ զբանսդ զայդոսիկ:

1:7: Եւ խօսեցա՛ւ ընդ նոսա՝ եւ ասէ. Զի՞նչ նշանք են առնն որ ե՛լ ընդ առաջ ձեր, եւ խօսեցաւ ընդ ձեզ զբանսդ զայդոսիկ։
7 Օքոզիան հարցրեց. «Ի՞նչ նշաններ ունէր այն մարդը, որ ձեր առաջ ելաւ եւ այդ բաներն ասաց ձեզ»:
7 Անիկա ըսաւ անոնց. «Ձեզ դիմաւորող ու այս խօսքերը ձեզի ըսող մարդը ի՞նչպէս մարդ էր»։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 И сказал им: каков видом тот человек, который вышел навстречу вам и говорил вам слова сии?
1:7 καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him λέγων λεγω tell; declare τίς τις.1 who?; what? ἡ ο the κρίσις κρισις decision; judgment τοῦ ο the ἀνδρὸς ανηρ man; husband τοῦ ο the ἀναβάντος αναβαινω step up; ascend εἰς εις into; for συνάντησιν συναντησις meeting ὑμῖν υμιν you καὶ και and; even λαλήσαντος λαλεω talk; speak πρὸς προς to; toward ὑμᾶς υμας you τοὺς ο the λόγους λογος word; log τούτους ουτος this; he
1:7 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to מֶ֚ה ˈmeh מָה what מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָלָ֖ה ʕālˌā עלה ascend לִ li לְ to קְרַאתְכֶ֑ם qᵊraṯᵊḵˈem קרא encounter וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
1:7. qui dixit eis cuius figurae et habitu est vir qui occurrit vobis et locutus est verba haecAnd he said to them: What manner of man was he who met you, and spoke these words?
7. And he said unto them, What manner of man was he which came up to meet you, and told you these words?
1:7. And he said to them: “What was the appearance and dress of that man, who met you and who spoke these words?”
1:7. And he said unto them, What manner of man [was he] which came up to meet you, and told you these words?
And he said unto them, What manner of man [was he] which came up to meet you, and told you these words:

1:7 И сказал им: каков видом тот человек, который вышел навстречу вам и говорил вам слова сии?
1:7
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
λέγων λεγω tell; declare
τίς τις.1 who?; what?
ο the
κρίσις κρισις decision; judgment
τοῦ ο the
ἀνδρὸς ανηρ man; husband
τοῦ ο the
ἀναβάντος αναβαινω step up; ascend
εἰς εις into; for
συνάντησιν συναντησις meeting
ὑμῖν υμιν you
καὶ και and; even
λαλήσαντος λαλεω talk; speak
πρὸς προς to; toward
ὑμᾶς υμας you
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
1:7
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
מֶ֚ה ˈmeh מָה what
מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice
הָ הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָלָ֖ה ʕālˌā עלה ascend
לִ li לְ to
קְרַאתְכֶ֑ם qᵊraṯᵊḵˈem קרא encounter
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
1:7. qui dixit eis cuius figurae et habitu est vir qui occurrit vobis et locutus est verba haec
And he said to them: What manner of man was he who met you, and spoke these words?
1:7. And he said to them: “What was the appearance and dress of that man, who met you and who spoke these words?”
1:7. And he said unto them, What manner of man [was he] which came up to meet you, and told you these words?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: What manner of man was he: Heb. What was the manner of the man, Jdg 8:18; Sa1 28:14
John Gill
And he said unto them, what manner of man was he,.... What appearance or figure did he make? what his habit or clothing?
which came up to meet you, and told you these words? they had related to him.
1:81:8: Եւ ասեն ցնա. Ա՛յր թաւարծի՛, եւ գօտի մաշկեղէն ածեալ ընդ մէջ իւր։ Եւ ասէ. Եղիա՛ Թեզբացի՛ է այն[3754]։[3754] Ոմանք. Այր թաւ, եւ գօտի մաշ՛՛։
8 Նրանք ասացին. «Մազոտ մարդ էր եւ մէջքին կաշուէ գօտի էր կապել»: Նա ասաց. «Դա թեզբացի Եղիան է»:
8 Ու անոր ըսին. «Անիկա մազոտ մարդ մըն էր ու մէջքը մաշկեղէն գօտի մը կապեր էր»։ Թագաւորը ըսաւ. «Անիկա Թեզբացի Եղիան է»։
Եւ ասեն ցնա. Այր թաւարծի, եւ գօտի մաշկեղէն ածեալ ընդ մէջ իւր: Եւ ասէ. Եղիա Թեզբացի է այն:

1:8: Եւ ասեն ցնա. Ա՛յր թաւարծի՛, եւ գօտի մաշկեղէն ածեալ ընդ մէջ իւր։ Եւ ասէ. Եղիա՛ Թեզբացի՛ է այն[3754]։
[3754] Ոմանք. Այր թաւ, եւ գօտի մաշ՛՛։
8 Նրանք ասացին. «Մազոտ մարդ էր եւ մէջքին կաշուէ գօտի էր կապել»: Նա ասաց. «Դա թեզբացի Եղիան է»:
8 Ու անոր ըսին. «Անիկա մազոտ մարդ մըն էր ու մէջքը մաշկեղէն գօտի մը կապեր էր»։ Թագաւորը ըսաւ. «Անիկա Թեզբացի Եղիան է»։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Они сказали ему: человек тот весь в волосах и кожаным поясом подпоясан по чреслам своим. И сказал он: это Илия Фесвитянин.
1:8 καὶ και and; even εἶπον επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ἀνὴρ ανηρ man; husband δασὺς δασυς and; even ζώνην ζωνη belt; sash δερματίνην δερματινος leather περιεζωσμένος περιζωννυμι wrap; gird up τὴν ο the ὀσφὺν οσφυς loins; waist αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου the Θεσβίτης θεσβιτης this; he ἐστιν ειμι be
1:8 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to אִ֚ישׁ ˈʔîš אִישׁ man בַּ֣עַל bˈaʕal בַּעַל lord, baal שֵׂעָ֔ר śēʕˈār שֵׂעָר hair וְ wᵊ וְ and אֵזֹ֥ור ʔēzˌôr אֵזֹור loin-cloth עֹ֖ור ʕˌôr עֹור skin אָז֣וּר ʔāzˈûr אזר put on בְּ bᵊ בְּ in מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips וַ wa וְ and יֹּאמַ֕ר yyōmˈar אמר say אֵלִיָּ֥ה ʔēliyyˌā אֵלִיָּה Elijah הַ ha הַ the תִּשְׁבִּ֖י ttišbˌî תִּשְׁבִּי Tishbite הֽוּא׃ hˈû הוּא he
1:8. at illi dixerunt vir pilosus et zona pellicia accinctis renibus qui ait Helias Thesbites estBut they said: A hairy man, with a girdle of leather about his loins. And he said: It is Elias, the Thesbite.
8. And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite.
1:8. So they said, “A hairy man, with a belt of leather wrapping his waist.” And he said, “It is Elijah, the Tishbite.”
1:8. And they answered him, [He was] an hairy man, and girt with a girdle of leather about his loins. And he said, It [is] Elijah the Tishbite.
And they answered him, [He was] an hairy man, and girt with a girdle of leather about his loins. And he said, It [is] Elijah the Tishbite:

1:8 Они сказали ему: человек тот весь в волосах и кожаным поясом подпоясан по чреслам своим. И сказал он: это Илия Фесвитянин.
1:8
καὶ και and; even
εἶπον επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
ἀνὴρ ανηρ man; husband
δασὺς δασυς and; even
ζώνην ζωνη belt; sash
δερματίνην δερματινος leather
περιεζωσμένος περιζωννυμι wrap; gird up
τὴν ο the
ὀσφὺν οσφυς loins; waist
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου the
Θεσβίτης θεσβιτης this; he
ἐστιν ειμι be
1:8
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
אִ֚ישׁ ˈʔîš אִישׁ man
בַּ֣עַל bˈaʕal בַּעַל lord, baal
שֵׂעָ֔ר śēʕˈār שֵׂעָר hair
וְ wᵊ וְ and
אֵזֹ֥ור ʔēzˌôr אֵזֹור loin-cloth
עֹ֖ור ʕˌôr עֹור skin
אָז֣וּר ʔāzˈûr אזר put on
בְּ bᵊ בְּ in
מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips
וַ wa וְ and
יֹּאמַ֕ר yyōmˈar אמר say
אֵלִיָּ֥ה ʔēliyyˌā אֵלִיָּה Elijah
הַ ha הַ the
תִּשְׁבִּ֖י ttišbˌî תִּשְׁבִּי Tishbite
הֽוּא׃ hˈû הוּא he
1:8. at illi dixerunt vir pilosus et zona pellicia accinctis renibus qui ait Helias Thesbites est
But they said: A hairy man, with a girdle of leather about his loins. And he said: It is Elias, the Thesbite.
1:8. So they said, “A hairy man, with a belt of leather wrapping his waist.” And he said, “It is Elijah, the Tishbite.”
1:8. And they answered him, [He was] an hairy man, and girt with a girdle of leather about his loins. And he said, It [is] Elijah the Tishbite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: He was a hairy man - That is, he wore a rough garment, either made of camels' hair, as his successor John Baptist's was, or he wore a skin dressed with the hair on. Some think that the meaning is, he had very long hair and a long beard. The ancient prophets all wore rough garments, or upper coats made of the skins of beasts: They wandered about in sheep-skins and goat-skins, says the apostle, Heb 11:37.
4 Kings (2 Kings) 1:9
Albert Barnes: Notes on the Bible - 1834
1:8: An hairy man - Either in allusion to his shaggy cloak of untanned skin; or, more probably, an expression descriptive of the prophet's person, of his long flowing locks, abundant beard, and general profusion of hair. His costume was that of a thorough ascetic. Generally the Jews wore girdles of linen or cotton stuff, soft and comfortable. Under the girdle they wore one or two long linen gowns or shirts, and over these they had sometimes a large shawl. Elijah had only his leather girdle and his sheepskin cape or "mantle."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: an hairy man: That is, he wore a rough garment, either made of camels' hair, as that of John Baptist, or of a skin, dressed with the hair on. Sir J. Chardin informs us, in a manuscript note on this place, cited by Mr. Harmer, that the eastern dervishes and fakeers are clothed just as Elijah was, with a hairy garment, girded with a leathern girdle. Isa 20:2; Zac 13:4; Mat 3:4, Mat 11:8; Luk 1:17; Rev 11:3
Geneva 1599
And they answered him, [He was] an (e) hairy man, and girt with a girdle of leather about his loins. And he said, It [is] Elijah the Tishbite.
(e) Some think that this meant his garments, which were rough and made of hair.
John Gill
And they answered him, he was an hairy man,.... Either the hair of his head and beard were grown very long, having been much neglected for a great while; or he had an hairy garment on, either of goats' hair, such as the Chinese wear (f), whose women spin it, see Ex 35:26 and of which garments are made; or of camels' hair, such as John the Baptist wore, who came in his spirit and power, and imitated him in his dress, being also, as Elijah here:
girt with a girdle of leather about his loins: for more expeditious travelling, not for warmth, the climate being hot:
and he said, it is Elijah the Tishbite; for he had seen him formerly in his father's court in this dress.
(f) Semedo's History of China, part 1. ch. 3.
John Wesley
An hairy man - His garment was rough and hairy, such as were worn by eminent persons in Greece, in ancient times; and were the proper habit of the prophets. Girdle - As John the baptist also had. That by his very outward habit, he might represent Elijah, in whose spirit and power he came.
Robert Jamieson, A. R. Fausset and David Brown
an hairy man--This was the description not of his person, as in the case of Esau, but of his dress, which consisted either of unwrought sheep or goatskins (Heb 11:37), or of camel's haircloth--the coarser manufacture of this material like our rough haircloth. The Dervishes and Bedouins are attired in this wild, uncouth manner, while their hair flows loose on the head, their shaggy cloak is thrown over their shoulders and tied in front on the breast, naked, except at the waist, round which is a skin girdle--a broad, rough leathern belt. Similar to this was the girdle of the prophets, as in keeping with their coarse garments and their stern, uncompromising office.
1:91:9: Եւ առաքեաց առ նա իշխան յիսնապետ, եւ զյիսունս նորա. եւ ե՛լ եւ ե՛կն առ նա. եւ Եղիա նստէ՛ր ՚ի վերայ գլխոյ լերինն. եւ խօսեցաւ յիսնապետն՝ եւ ասէ ցնա. Ա՛յրդ Աստուծոյ, արքայ կոչեաց զքեզ՝ է՛ջ այտի։
9 Նա մի յիսնապետ հրամանատար ուղարկեց Եղիա մարգարէի մօտ իր յիսուն զինուորներով: Յիսնապետը եկաւ նրա մօտ: Եղիան նստած էր լերան գագաթին: Յիսնապետն ասաց նրան. «Ո՜վ Աստծու մարդ, արքան քեզ կանչում է, իջի՛ր այդտեղից»:
9 Ոքոզիա անոր յիսուն մարդով յիսնապետ մը ղրկեց։ Անիկա Եղիային քով գնաց։ Եղիա լերան գլուխը նստած էր։ Յիսնապետը անոր ըսաւ. «Մարդ Աստուծոյ, թագաւորը կը խնդրէ, որ վար իջնես»։
Եւ առաքեաց առ նա իշխան յիսնապետ եւ զյիսունս նորա, եւ ել եւ եկն առ նա. եւ Եղիա նստէր ի վերայ գլխոյ լերինն. եւ խօսեցաւ յիսնապետն եւ ասէ ցնա. Այրդ Աստուծոյ, արքայ կոչեաց զքեզ, էջ այտի:

1:9: Եւ առաքեաց առ նա իշխան յիսնապետ, եւ զյիսունս նորա. եւ ե՛լ եւ ե՛կն առ նա. եւ Եղիա նստէ՛ր ՚ի վերայ գլխոյ լերինն. եւ խօսեցաւ յիսնապետն՝ եւ ասէ ցնա. Ա՛յրդ Աստուծոյ, արքայ կոչեաց զքեզ՝ է՛ջ այտի։
9 Նա մի յիսնապետ հրամանատար ուղարկեց Եղիա մարգարէի մօտ իր յիսուն զինուորներով: Յիսնապետը եկաւ նրա մօտ: Եղիան նստած էր լերան գագաթին: Յիսնապետն ասաց նրան. «Ո՜վ Աստծու մարդ, արքան քեզ կանչում է, իջի՛ր այդտեղից»:
9 Ոքոզիա անոր յիսուն մարդով յիսնապետ մը ղրկեց։ Անիկա Եղիային քով գնաց։ Եղիա լերան գլուխը նստած էր։ Յիսնապետը անոր ըսաւ. «Մարդ Աստուծոյ, թագաւորը կը խնդրէ, որ վար իջնես»։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 И послал к нему пятидесятника с его пятидесятком. И он взошел к нему, когда Илия сидел на верху горы, и сказал ему: человек Божий! царь говорит: сойди.
1:9 καὶ και and; even ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward αὐτὸν αυτος he; him ἡγούμενον ηγεομαι lead; consider πεντηκόνταρχον πεντηκονταρχος and; even τοὺς ο the πεντήκοντα πεντηκοντα fifty αὐτοῦ αυτος he; him καὶ και and; even ἀνέβη αναβαινω step up; ascend καὶ και and; even ἦλθεν ερχομαι come; go πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even ἰδοὺ ιδου see!; here I am Ηλιου ηλιου sit; settle ἐπὶ επι in; on τῆς ο the κορυφῆς κορυφη the ὄρους ορος mountain; mount καὶ και and; even ἐλάλησεν λαλεω talk; speak ὁ ο the πεντηκόνταρχος πεντηκονταρχος to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak ἄνθρωπε ανθρωπος person; human τοῦ ο the θεοῦ θεος God ὁ ο the βασιλεὺς βασιλευς monarch; king ἐκάλεσέν καλεω call; invite σε σε.1 you κατάβηθι καταβαινω step down; descend
1:9 וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send אֵלָ֛יו ʔēlˈāʸw אֶל to שַׂר־ śar- שַׂר chief חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five וַ wa וְ and חֲמִשָּׁ֑יו ḥᵃmiššˈāʸw חָמֵשׁ five וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend אֵלָ֗יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold יֹשֵׁב֙ yōšˌēv ישׁב sit עַל־ ʕal- עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head הָ hā הַ the הָ֔ר hˈār הַר mountain וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֵלָ֔יו ʔēlˈāʸw אֶל to אִ֚ישׁ ˈʔîš אִישׁ man הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king דִּבֶּ֖ר dibbˌer דבר speak רֵֽדָה׃ rˈēḏā ירד descend
1:9. misitque ad eum quinquagenarium principem et quinquaginta qui erant sub eo qui ascendit ad eum sedentique in vertice montis ait homo Dei rex praecepit ut descendasAnd he sent to him a captain of fifty, and the fifty men that were under him. And he went up to him, and as he was sitting on the top of a hill, he said to him: Man of God, the king hath commanded that thou come down.
9. Then sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of the hill. And he spake unto him, O man of God, the king hath said, Come down.
1:9. And he sent to him a leader of fifty, with the fifty who were under him. And he ascended to him, sitting at the top of a hill, and he said, “Man of God, the king commanded that you should descend.”
1:9. Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, Thou man of God, the king hath said, Come down.
Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, Thou man of God, the king hath said, Come down:

1:9 И послал к нему пятидесятника с его пятидесятком. И он взошел к нему, когда Илия сидел на верху горы, и сказал ему: человек Божий! царь говорит: сойди.
1:9
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἡγούμενον ηγεομαι lead; consider
πεντηκόνταρχον πεντηκονταρχος and; even
τοὺς ο the
πεντήκοντα πεντηκοντα fifty
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
καὶ και and; even
ἦλθεν ερχομαι come; go
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Ηλιου ηλιου sit; settle
ἐπὶ επι in; on
τῆς ο the
κορυφῆς κορυφη the
ὄρους ορος mountain; mount
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
ο the
πεντηκόνταρχος πεντηκονταρχος to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἄνθρωπε ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ο the
βασιλεὺς βασιλευς monarch; king
ἐκάλεσέν καλεω call; invite
σε σε.1 you
κατάβηθι καταβαινω step down; descend
1:9
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
אֵלָ֛יו ʔēlˈāʸw אֶל to
שַׂר־ śar- שַׂר chief
חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five
וַ wa וְ and
חֲמִשָּׁ֑יו ḥᵃmiššˈāʸw חָמֵשׁ five
וַ wa וְ and
יַּ֣עַל yyˈaʕal עלה ascend
אֵלָ֗יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
יֹשֵׁב֙ yōšˌēv ישׁב sit
עַל־ ʕal- עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
הָ הַ the
הָ֔ר hˈār הַר mountain
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֵלָ֔יו ʔēlˈāʸw אֶל to
אִ֚ישׁ ˈʔîš אִישׁ man
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
דִּבֶּ֖ר dibbˌer דבר speak
רֵֽדָה׃ rˈēḏā ירד descend
1:9. misitque ad eum quinquagenarium principem et quinquaginta qui erant sub eo qui ascendit ad eum sedentique in vertice montis ait homo Dei rex praecepit ut descendas
And he sent to him a captain of fifty, and the fifty men that were under him. And he went up to him, and as he was sitting on the top of a hill, he said to him: Man of God, the king hath commanded that thou come down.
1:9. And he sent to him a leader of fifty, with the fifty who were under him. And he ascended to him, sitting at the top of a hill, and he said, “Man of God, the king commanded that you should descend.”
1:9. Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, Thou man of God, the king hath said, Come down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12: Из самого факта отправления Охозией отряда 50: чел. солдат (войско у евреев делилось на отряды в 50, 100, 1000: чел. Чис. XXXI:14, 48) к Илии видно враждебное намерение царя относительно пророка (может быть, царь опасался сопротивления со стороны почитателей пророка). И обращение двух первых пятидесятников к пророку (10, 12: ст.), лишенное почтения, выражающее, напротив, повеление и, может быть, насмешку над пророческим достоинством Илии. Этой общностью настроения ста воинов и двух их предводителей с настроением самого нечестивого царя может быть объясняема тяжесть небесной кары, низведенной на них Илией, хотя все же кара эта остается исключительной принадлежностью Ветхого Завета в его отличии от Нового (Лк. IX:54). "Обвиняющие пророка (в жестокости) двинут свой язык против Бога и пророка Его, потому что Им послан огонь... Надлежит знать правдивость Божия промышления, знать, что Бог законно наказывает согрешающих и благодетельствует благоугождающим Ему. Видно же, что пятидесятники и подчиненные их были в согласии с намерением посылавшего, почему и потерпели от Бога наказания" (блаж. Феодорит, вопр. 4: на 4: Цар.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Fire Called from Heaven by Elijah. B. C. 896.

9 Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of a hill. And he spake unto him, Thou man of God, the king hath said, Come down. 10 And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. 11 Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly. 12 And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty. 13 And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight. 14 Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight. 15 And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king. 16 And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to enquire of Baal-zebub the god of Ekron, is it not because there is no God in Israel to enquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die. 17 So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son. 18 Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel?
Here, I. The king issues out a warrant for the apprehending of Elijah. If the God of Ekron had told him he should die, it is probable he would have taken it quietly; but now that a prophet of the Lord tells him so, reproving him for his sin and reminding him of the God of Israel, he cannot bear it. So far is he from making any good improvement of the warning given him that he is enraged against the prophet; neither his sickness, nor the thoughts of death, made any good impressions upon him, nor possessed him with any fear of God. No external alarms will startle and soften secure sinners, but rather exasperate them. Did the king think Elijah a prophet, a true prophet? Why then durst he persecute him? Did he think him a common person? What occasion was there to send such a force, in order to seize him? Thus a band of men must take our Lord Jesus.
II. The captain that was sent with his fifty soldiers found Elijah on the top of a hill (some think Carmel), and commanded him, in the king's name, to surrender himself, v. 9. Elijah was now so far from absconding, as formerly, into the close recesses of a cave, that he makes a bold appearance on the top of a hill; experience of God's protection makes him more bold. The captain calls him a man of God, not that he believed him to be so, or reverenced him a such a one, but because he was commonly called so. Had he really looked upon him as a prophet, he would not have attempted to make him his prisoner; and, had he thought him entrusted with the word of God, he would not have pretended to command him with the word of a king.
III. Elijah calls for fire from heaven, to consume this haughty daring sinner, not to secure himself (he could have done that some other way), nor to avenge himself (for it was not his own cause that he appeared and acted in), but to prove his mission, and to reveal the wrath of God from heaven against the ungodliness and unrighteousness of men. This captain had, in scorn, called him a man of God: "If I be so," says Elijah, "thou shalt pay dearly for making a jest of it." He valued himself upon his commission (the king has said, Come down), but Elijah will let him know that the God of Israel is superior to the king of Israel and has a greater power to enforce his commands. It was not long since Elijah had fetched fire from heaven, to consume the sacrifice (1 Kings xvii. 38), in token of God's acceptance of that sacrifice as an atonement for the sins of the people; but, they having slighted that, now the fire falls, not on the sacrifice, but on the sinners themselves, v. 10. See here, 1. What an interest the prophets had in heaven; what the Spirit of God in them demanded the power of God effected. Elijah did but speak, and it was done. He that formerly had fetched water from heaven now fetches fire. O the power of prayer! Concerning the work of my hands, command you me, Isa. xiv. 11. 2. What an interest heaven had in the prophets! God was always ready to plead their cause, and avenge the injuries done to them; kings shall still be rebuked for their sakes, and charged to do his prophets no harm; one Elijah is more to God than 10,000 captains and their fifties. Doubtless Elijah did this by a divine impulse, and yet our Saviour would not allow the disciples to draw it into a precedent, Luke ix. 54. They were now not far from the place where Elias did this act of justice upon provoking Israelites, and would needs, in like manner, call for fire upon those provoking Samaritans. "No," says Christ, "by no means, you know not what manner of spirit you are of," that is, (1.) "You do not consider what manner of spirit, as disciples, you are called to, and how different from that of the Old-Testament dispensation; it was agreeable enough to that dispensation of terror, and of the letter, for Elias to call for fire, but the dispensation of the Spirit and of grace will by no means allow it." (2.) "You are not aware what manner of spirit you are, upon this occasion, actuated by, and how different from that of Elias: he did it in holy zeal, you in passion; he was concerned for God's glory, you for your own reputation only." God judges men's practices by their principles, and his judgment is according to truth.
IV. This is repeated a second time; would one think it? 1. Ahaziah sends, a second time, to apprehend Elijah (v. 11), as if he were resolved not to be baffled by omnipotence itself. Obstinate sinners must be convinced and conquered, at last, by the fire of hell, for fire from heaven, it seems, will not subdue them. 2. Another captain is ready with his fifty, who, in his blind rage against the prophet, and his blind obedience to the king, dares engage in that service which had been fatal to the last undertakers. This is as impudent and imperious as the last, and more in haste; not only, "Come down quietly, and do not struggle," but without taking any notice of what had been done, he says, "Come down quickly, and do not trifle, the king's business requires haste; come down, or I will fetch thee down." 3. Elijah relents not, but calls for another flash of lightning, which instantly lays this captain and his fifty dead upon the spot. Those that will sin like others must expect to suffer like them; God is inflexibly just.
V. The third captain humbled himself and cast himself upon the mercy of God and Elijah. It does not appear that Ahaziah ordered him to do so (his stubborn heart is as hard as ever; so regardless is he of the terrors of the Lord, so little affected with the manifestations of his wrath, and withal so prodigal of the lives of his subjects, that he sends a third with the same provoking message to Elijah), but he took warning by the fate of his predecessors, who, perhaps, lay dead before his eyes; and, instead of summoning the prophet down, fell down before him, and begged for his life and the lives of his soldiers, acknowledging their own evil deserts and the prophet's power (v. 13, 14): Let my life be precious in thy sight. Note, There is nothing to be got by contending with God: if we would prevail with him, it must be by supplication; if we would not fall before God, we must bow before him; and those are wise for themselves who learn submission from the fatal consequences of the obstinacy of others.
VI. Elijah does more than grant the request of this third captain. God is not so severe with those that stand it out against him but he is as ready to show mercy to those that repent and submit to him; never any found it in vain to cast themselves upon the mercy of God. This captain, not only has his life spared, but is permitted to carry his point: Elijah, being so commanded by the angel, goes down with him to the king, v. 15. Thus he shows that he before refused to come, not because he feared the king or court, but because he would not be imperiously compelled, which would lessen the honour of his master; he magnifies his office. He comes boldly to the king, and tells him to his face (let him take it as he may) what he had before sent to him (v. 16), that he shall surely and shortly die; he mitigates not the sentence, either for fear of the king's displeasure or in pity to his misery. The God of Israel has condemned him, let him send to see whether the god of Ekron can deliver him. So thunder-struck is Ahaziah with this message, when it comes from the prophet's own mouth, that neither he nor any of those about him durst offer him any violence, nor so much as give him an affront; but out of that den of lions he comes unhurt, like Daniel. Who can harm those whom God will shelter?
Lastly, The prediction is accomplished in a few days. Ahaziah died (v. 17), and, dying childless, left his kingdom to his brother Jehoram. His father reigned wickedly twenty-two years, he not two. Sometimes the wicked live, become old, yea, are mighty in power; but those who therefore promise themselves prosperity in impiety may perhaps find themselves deceived; for (as bishop Hall observes here), "Some sinners live long, to aggravate their judgment, others die soon, to hasten it;" but it is certain that evil pursues sinners, and, sooner or later, it will overtake them; nor will any thing fill the measure sooner than that complicated iniquity of Ahaziah--honouring the devil's oracles and hating God's oracles.
Adam Clarke: Commentary on the Bible - 1831
1:9: A captain of fifty with his fifty - It is impossible that such a man as Ahaziah, in such circumstances, could have had any friendly designs in sending a captain and fifty soldiers for the prophet; and the manner in which they are treated shows plainly that they went with a hostile intent.
And he spake unto him, Thou man of God - Thou prophet of the Most High.
4 Kings (2 Kings) 1:10
Albert Barnes: Notes on the Bible - 1834
1:9: Then the king sent unto him - i. e., in order to seize and punish him. Compare Kg1 18:10; Kg1 22:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: sent unto: Kg2 6:13, Kg2 6:14; Kg1 18:4, Kg1 18:10, Kg1 19:2, Kg1 22:8, Kg1 22:26, Kg1 22:27; Mat 14:3
he sat: Kg1 18:42; Luk 6:11, Luk 6:12
Thou man: Amo 7:12; Mat 26:68, Mat 27:29, Mat 27:41-43; Mar 15:29, Mar 15:32; Heb 11:36
Carl Friedrich Keil and Franz Delitzsch

After having executed the divine command, Elijah returned to the summit of the mountain, on which he dwelt. Most of the commentators suppose it to have been one of the peaks of Carmel, from 4Kings 2:25 and 3Kings 18:42, which is no doubt very probable, though it cannot be raised into certainty. Elijah's place of abode was known to the king; he therefore sent a captain with fifty men to fetch the prophet. To the demand of the captain, "Man of God, the king has said, Come down," Elijah replied, "And if I am a man of God, let fire fall from heaven and consume thee and thy fifty." (The expression ואם, and if, shows that Elijah's words followed immediately upon those of the captain.) This judicial miracle was immediately fulfilled.
Geneva 1599
Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top (f) of an hill. And he spake unto him, Thou man of God, the king hath said, Come down.
(f) That is, Carmel.
John Gill
Then the king sent unto him a captain of fifty with his fifty,.... Not in honour to him, but to bring him by force if he refused to come willingly:
and he went up to him, and, behold, he sat on the top of an hill; generally supposed to be Mount Carmel:
and he spake unto him; at the bottom of the hill, so loud that he might hear him:
thou man of God; or the prophet of the Lord, as the Targum, as thou callest thyself; for this was said in a sneering, flouting, manner:
the king hath said, come down; and in the king's name he ordered him to come down, signifying, if he would not, he would send his men to fetch him down.
John Wesley
Man of God - So he calls him by way of scorn. Come - The king commands thee to come to him: which if thou refuseth, I am to carry thee by force.
Robert Jamieson, A. R. Fausset and David Brown
ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (4Kings 1:9-16)
Then the king sent unto him a captain of fifty--Any appearance of cruelty that there is in the fate of the two captains and their men will be removed, on a full consideration of the circumstances. God being the King of Israel, Ahaziah was bound to govern the kingdom according to the divine law; to apprehend the Lord's prophet, for discharging a commanded duty, was that of an impious and notorious rebel. The captains abetted the king in his rebellion; and they exceeded their military duty by contemptuous insults.
man of God--In using this term, they either spoke derisively, believing him to be no true prophet; or, if they regarded him as a true prophet, the summons to him to surrender himself bound to the king was a still more flagrant insult; the language of the second captain being worse than that of the first.
1:101:10: Պատասխանի ետ Եղիա եւ ասէ ցյիսնապետն. Եթէ այր Աստուծոյ իցե՛մ ես՝ իջցէ՛ հուր յերկնից՝ եւ կերիցէ զքեզ եւ զյիսունսդ քո։ Եւ էջ հուր յերկնից, եւ եկեր զնա եւ զյիսունս նորա[3755]։[3755] Օրինակ մի. Եւ կերիցէ զքեզ եւ զծառայսդ քո... եւ եկեր զնա եւ զծառայս նորա։
10 Եղիան պատասխան տալով՝ ասաց յիսնապետին. «Եթէ ես Աստծու մարդ եմ, թող երկնքից կրակ իջնի եւ լափի քեզ ու քո յիսուն զինուորներին»: Կրակ իջաւ երկնքից եւ լափեց նրան ու նրա յիսուն զինուորներին:
10 Եղիա պատասխան տուաւ ու յիսնապետին ըսաւ. «Եթէ ես Աստուծոյ մարդն եմ, երկնքէն կրակ թող իջնէ եւ քեզ ու քու յիսուն մարդդ ուտէ»։ Երկնքէն կրակ իջաւ եւ զանիկա ու անոր յիսուն մարդը կերաւ։
Պատասխանի ետ Եղիա եւ ասէ ցյիսնապետն. Եթէ այր Աստուծոյ իցեմ ես, իջցէ հուր յերկնից եւ կերիցէ զքեզ եւ զյիսունսդ քո: Եւ էջ հուր յերկնից, եւ եկեր զնա եւ զյիսունս նորա:

1:10: Պատասխանի ետ Եղիա եւ ասէ ցյիսնապետն. Եթէ այր Աստուծոյ իցե՛մ ես՝ իջցէ՛ հուր յերկնից՝ եւ կերիցէ զքեզ եւ զյիսունսդ քո։ Եւ էջ հուր յերկնից, եւ եկեր զնա եւ զյիսունս նորա[3755]։
[3755] Օրինակ մի. Եւ կերիցէ զքեզ եւ զծառայսդ քո... եւ եկեր զնա եւ զծառայս նորա։
10 Եղիան պատասխան տալով՝ ասաց յիսնապետին. «Եթէ ես Աստծու մարդ եմ, թող երկնքից կրակ իջնի եւ լափի քեզ ու քո յիսուն զինուորներին»: Կրակ իջաւ երկնքից եւ լափեց նրան ու նրա յիսուն զինուորներին:
10 Եղիա պատասխան տուաւ ու յիսնապետին ըսաւ. «Եթէ ես Աստուծոյ մարդն եմ, երկնքէն կրակ թող իջնէ եւ քեզ ու քու յիսուն մարդդ ուտէ»։ Երկնքէն կրակ իջաւ եւ զանիկա ու անոր յիսուն մարդը կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 И отвечал Илия, и сказал пятидесятнику: если я человек Божий, то пусть сойдет огонь с неба и попалит тебя и твой пятидесяток. И сошел огонь с неба и попалил его и пятидесяток его.
1:10 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Ηλιου ηλιου and; even εἶπεν επω say; speak πρὸς προς to; toward τὸν ο the πεντηκόνταρχον πεντηκονταρχος and; even εἰ ει if; whether ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐγώ εγω I καταβήσεται καταβαινω step down; descend πῦρ πυρ fire ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even καταφάγεταί κατεσθιω consume; eat up σε σε.1 you καὶ και and; even τοὺς ο the πεντήκοντά πεντηκοντα fifty σου σου of you; your καὶ και and; even κατέβη καταβαινω step down; descend πῦρ πυρ fire ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even κατέφαγεν κατεσθιω consume; eat up αὐτὸν αυτος he; him καὶ και and; even τοὺς ο the πεντήκοντα πεντηκοντα fifty αὐτοῦ αυτος he; him
1:10 וַ wa וְ and יַּעֲנֶ֣ה yyaʕᵃnˈeh ענה answer אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יְדַבֵּר֮ yᵊḏabbēr דבר speak אֶל־ ʔel- אֶל to שַׂ֣ר śˈar שַׂר chief הַ ha הַ the חֲמִשִּׁים֒ ḥᵃmiššîm חָמֵשׁ five וְ wᵊ וְ and אִם־ ʔim- אִם if אִ֤ישׁ ʔˈîš אִישׁ man אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אָ֔נִי ʔˈānî אֲנִי i תֵּ֤רֶד tˈēreḏ ירד descend אֵשׁ֙ ʔˌēš אֵשׁ fire מִן־ min- מִן from הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and תֹאכַ֥ל ṯōḵˌal אכל eat אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמִשֶּׁ֑יךָ ḥᵃmiššˈeʸḵā חָמֵשׁ five וַ wa וְ and תֵּ֤רֶד ttˈēreḏ ירד descend אֵשׁ֙ ʔˌēš אֵשׁ fire מִן־ min- מִן from הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and תֹּ֥אכַל ttˌōḵal אכל eat אֹתֹ֖ו ʔōṯˌô אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמִשָּֽׁיו׃ ḥᵃmiššˈāʸw חָמֵשׁ five
1:10. respondensque Helias dixit quinquagenario si homo Dei sum descendat ignis e caelo et devoret te et quinquaginta tuos descendit itaque ignis e caelo et devoravit eum et quinquaginta qui erant cum eoAnd Elias answering, said to the captain of fifty: If I be a man of God, let fire come down from heaven and consume thee, and thy fifty. And there came down fire from heaven and consumed him, and the fifty that were with him.
10. And Elijah answered and said to the captain of fifty, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.
1:10. And responding, Elijah said to the leader of fifty, “If I am a man of God, let fire from heaven descend and devour you and your fifty.” And then fire from heaven descended and devoured him and the fifty who were with him.
1:10. And Elijah answered and said to the captain of fifty, If I [be] a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.
And Elijah answered and said to the captain of fifty, If I [be] a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty:

1:10 И отвечал Илия, и сказал пятидесятнику: если я человек Божий, то пусть сойдет огонь с неба и попалит тебя и твой пятидесяток. И сошел огонь с неба и попалил его и пятидесяток его.
1:10
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Ηλιου ηλιου and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τὸν ο the
πεντηκόνταρχον πεντηκονταρχος and; even
εἰ ει if; whether
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἐγώ εγω I
καταβήσεται καταβαινω step down; descend
πῦρ πυρ fire
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
καταφάγεταί κατεσθιω consume; eat up
σε σε.1 you
καὶ και and; even
τοὺς ο the
πεντήκοντά πεντηκοντα fifty
σου σου of you; your
καὶ και and; even
κατέβη καταβαινω step down; descend
πῦρ πυρ fire
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
αὐτὸν αυτος he; him
καὶ και and; even
τοὺς ο the
πεντήκοντα πεντηκοντα fifty
αὐτοῦ αυτος he; him
1:10
וַ wa וְ and
יַּעֲנֶ֣ה yyaʕᵃnˈeh ענה answer
אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
וַ wa וְ and
יְדַבֵּר֮ yᵊḏabbēr דבר speak
אֶל־ ʔel- אֶל to
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
חֲמִשִּׁים֒ ḥᵃmiššîm חָמֵשׁ five
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אִ֤ישׁ ʔˈîš אִישׁ man
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אָ֔נִי ʔˈānî אֲנִי i
תֵּ֤רֶד tˈēreḏ ירד descend
אֵשׁ֙ ʔˌēš אֵשׁ fire
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
תֹאכַ֥ל ṯōḵˌal אכל eat
אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמִשֶּׁ֑יךָ ḥᵃmiššˈeʸḵā חָמֵשׁ five
וַ wa וְ and
תֵּ֤רֶד ttˈēreḏ ירד descend
אֵשׁ֙ ʔˌēš אֵשׁ fire
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
תֹּ֥אכַל ttˌōḵal אכל eat
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמִשָּֽׁיו׃ ḥᵃmiššˈāʸw חָמֵשׁ five
1:10. respondensque Helias dixit quinquagenario si homo Dei sum descendat ignis e caelo et devoret te et quinquaginta tuos descendit itaque ignis e caelo et devoravit eum et quinquaginta qui erant cum eo
And Elias answering, said to the captain of fifty: If I be a man of God, let fire come down from heaven and consume thee, and thy fifty. And there came down fire from heaven and consumed him, and the fifty that were with him.
1:10. And responding, Elijah said to the leader of fifty, “If I am a man of God, let fire from heaven descend and devour you and your fifty.” And then fire from heaven descended and devoured him and the fifty who were with him.
1:10. And Elijah answered and said to the captain of fifty, If I [be] a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:10: And there came down fire - Some have blamed the prophet for destroying these men, by bringing down fire from heaven upon them. But they do not consider that it was no more possible for Elijah to bring down fire from heaven, than for them to do it. God alone could send the fire; and as he is just and good, he would not have destroyed these men had there not been a sufficient cause to justify the act. It was not to please Elijah, or to gratify any vindictive humor in him, that God thus acted; but to show his own power and justice. No entreaty of Elijah could have induced God to have performed an act that was wrong in itself. Elijah, personally, had no concern in the business. God led him simply to announce on these occasions what he himself had determined to do. If I be a man of God, i.e., as surely as I am a man of God, fire Shall come down from heaven, and Shall consume thee and thy fifty. This is the literal meaning of the original; and by it we see that Elijah's words were only declarative, and not imprecatory.
4 Kings (2 Kings) 1:15
Albert Barnes: Notes on the Bible - 1834
1:10: The charge of cruelty made against Elijah makes it needful to consider the question: What was Elijah's motive? And the answer is: Sharply to make a signal example, to vindicate God's honor in a striking way. Ahaziah had, as it were, challenged Yahweh to a trial of strength by sending a band of fifty to arrest one man. Elijah was not Jesus Christ, able to reconcile mercy with truth, the vindication of God's honor with the utmost tenderness for erring men, and awe them merely by His presence (compare Joh 18:6). In Elijah the spirit of the Law was embodied in its full severity. His zeal was fierce; he was not shocked by blood; he had no softness and no relenting. He did not permanently profit by the warning at Horeb (Kg1 19:12 note). He continued the uncompromising avenger of sin, the wielder of the terrors of the Lord, such exactly as he had shown himself at Carmel. He is, consequently, no pattern for Christian men Luk 9:55; but his character is the perfection of the purely legal type. No true Christian after Pentecost would have done what Elijah did. But what he did, when he did it, was not sinful. It was but executing strict, stern justice. Elijah asked that fire should fall - God made it fall; and, by so doing, both vindicated His own honor, and justified the prayer of His prophet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: If I be a man: Kg2 2:23, Kg2 2:24; Num 16:28-30; Kg1 18:36-38, Kg1 22:28; Ch2 36:16; Psa 105:15; Mat 21:41, Mat 23:34-37; Act 5:3-10
let fire: Or, rather, as the original literally imports, and the LXX render, καταβησεται πυρ, fire shall come down; Elijah's words being simply declarative, and not imprecatory. Num 11:1, Num 16:35; Job 1:16; Psa 106:18; Luk 9:54; Heb 12:29; Rev 11:5
consumed: Dan 3:22, Dan 3:25, Dan 6:24; Act 12:19
Geneva 1599
And Elijah answered and said to the captain of fifty, If I [be] a man of God, then let fire come down from heaven, and consume thee and thy fifty. (g) And there came down fire from heaven, and consumed him and his fifty.
(g) He declares the power God's word has in the mouth of his servants, when they threaten God's judgments against the wicked.
John Gill
And Elijah answered and said to the captain of fifty, if I be a man of God,.... As I am, and thou shalt know it by the following token, though thou callest me so jeeringly:
then let fire come down from heaven, and consume thee and thy fifty; this he said not in a passion, and from a private spirit of revenge, but for the vindication of the honour and glory of God, and under the impulse of his spirit, who was abused through the insult on him as his prophet:
and there came down fire from heaven, and consumed him and his fifty; a flash of lightning, which destroyed them at once; the Lord hearkening to the voice of his prophet, in vindication of him in his office, and of his own glory.
John Wesley
Let fire, &c. - Elijah did this, not to secure himself, he could have done that some other way: nor to revenge himself, for it was not his own cause that he acted in: but to prove his mission, and to reveal the wrath of God from heaven against the ungodliness and unrighteousness of men.
Robert Jamieson, A. R. Fausset and David Brown
let fire come down--rather, "fire shall come down." Not to avenge a personal insult of Elijah, but an insult upon God in the person of His prophet; and the punishment was inflicted, not by the prophet, but by the direct hand of God.
1:111:11: Եւ յաւե՛լ արքայ առաքել առ նա ա՛յլ յիսնապետ եւ զյիսունս նորա. եւ ել եւ խօսեցաւ յիսնապետն՝ եւ ասէ ցնա. Ա՛յրդ Աստուծոյ, ա՛յսպէս ասէ արքայ. Է՛ջ այտի վաղվաղակի։
11 Արքան նորից մի այլ յիսնապետ ուղարկեց նրա մօտ իր յիսուն զինուորներով: Յիսնապետն եկաւ ու ասաց նրան. «Ո՜վ Աստծու մարդ, արքան այսպէս է ասում. “Անմիջապէս ցա՛ծ իջիր այդտեղից”»:
11 Անոր նորէն յիսուն մարդով ուրիշ յիսնապետ մը ղրկեց։ Անիկա խօսեցաւ ու անոր ըսաւ. «Մարդ Աստուծոյ, թագաւորը այսպէս կ’ըսէ. ‘Շուտով վա՛ր իջիր’»։
Եւ յաւել արքայ առաքել առ նա այլ յիսնապետ եւ զյիսունս նորա. եւ ել եւ խօսեցաւ յիսնապետն եւ ասէ ցնա. Այրդ Աստուծոյ, այսպէս ասէ արքայ. Էջ այտի վաղվաղակի:

1:11: Եւ յաւե՛լ արքայ առաքել առ նա ա՛յլ յիսնապետ եւ զյիսունս նորա. եւ ել եւ խօսեցաւ յիսնապետն՝ եւ ասէ ցնա. Ա՛յրդ Աստուծոյ, ա՛յսպէս ասէ արքայ. Է՛ջ այտի վաղվաղակի։
11 Արքան նորից մի այլ յիսնապետ ուղարկեց նրա մօտ իր յիսուն զինուորներով: Յիսնապետն եկաւ ու ասաց նրան. «Ո՜վ Աստծու մարդ, արքան այսպէս է ասում. “Անմիջապէս ցա՛ծ իջիր այդտեղից”»:
11 Անոր նորէն յիսուն մարդով ուրիշ յիսնապետ մը ղրկեց։ Անիկա խօսեցաւ ու անոր ըսաւ. «Մարդ Աստուծոյ, թագաւորը այսպէս կ’ըսէ. ‘Շուտով վա՛ր իջիր’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 И послал к нему царь другого пятидесятника с его пятидесятком. И он стал говорить ему: человек Божий! так сказал царь: сойди скорее.
1:11 καὶ και and; even προσέθετο προστιθημι add; continue ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward αὐτὸν αυτος he; him ἄλλον αλλος another; else πεντηκόνταρχον πεντηκονταρχος and; even τοὺς ο the πεντήκοντα πεντηκοντα fifty αὐτοῦ αυτος he; him καὶ και and; even ἀνέβη αναβαινω step up; ascend καὶ και and; even ἐλάλησεν λαλεω talk; speak ὁ ο the πεντηκόνταρχος πεντηκονταρχος to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak ἄνθρωπε ανθρωπος person; human τοῦ ο the θεοῦ θεος God τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the βασιλεύς βασιλευς monarch; king ταχέως ταχεως quickly κατάβηθι καταβαινω step down; descend
1:11 וַ wa וְ and יָּ֜שָׁב yyˈāšov שׁוב return וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send אֵלָ֛יו ʔēlˈāʸw אֶל to שַׂר־ śar- שַׂר chief חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five אַחֵ֖ר ʔaḥˌēr אַחֵר other וַ wa וְ and חֲמִשָּׁ֑יו ḥᵃmiššˈāʸw חָמֵשׁ five וַ wa וְ and יַּ֨עַן֙ yyˈaʕan ענה answer וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֵלָ֔יו ʔēlˈāʸw אֶל to אִ֚ישׁ ˈʔîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) כֹּֽה־ kˈō- כֹּה thus אָמַ֥ר ʔāmˌar אמר say הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king מְהֵרָ֥ה mᵊhērˌā מְהֵרָה haste רֵֽדָה׃ rˈēḏā ירד descend
1:11. rursum misit ad eum principem quinquagenarium alterum et quinquaginta cum eo qui locutus est illi homo Dei haec dicit rex festina descendeAnd he again sent to him another captain of fifty men, and his fifty with him. And he said to him: Man of God: Thus saith the king: Make haste and come down.
11. And again he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly.
1:11. And again, he sent to him another leader of fifty, and the fifty with him. And he said to him, “Man of God, thus says the king: Hurry, descend.”
1:11. Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly.
Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly:

1:11 И послал к нему царь другого пятидесятника с его пятидесятком. И он стал говорить ему: человек Божий! так сказал царь: сойди скорее.
1:11
καὶ και and; even
προσέθετο προστιθημι add; continue
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἄλλον αλλος another; else
πεντηκόνταρχον πεντηκονταρχος and; even
τοὺς ο the
πεντήκοντα πεντηκοντα fifty
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
ο the
πεντηκόνταρχος πεντηκονταρχος to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἄνθρωπε ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
τάδε οδε further; this
λέγει λεγω tell; declare
ο the
βασιλεύς βασιλευς monarch; king
ταχέως ταχεως quickly
κατάβηθι καταβαινω step down; descend
1:11
וַ wa וְ and
יָּ֜שָׁב yyˈāšov שׁוב return
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
אֵלָ֛יו ʔēlˈāʸw אֶל to
שַׂר־ śar- שַׂר chief
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
אַחֵ֖ר ʔaḥˌēr אַחֵר other
וַ wa וְ and
חֲמִשָּׁ֑יו ḥᵃmiššˈāʸw חָמֵשׁ five
וַ wa וְ and
יַּ֨עַן֙ yyˈaʕan ענה answer
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֵלָ֔יו ʔēlˈāʸw אֶל to
אִ֚ישׁ ˈʔîš אִישׁ man
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כֹּֽה־ kˈō- כֹּה thus
אָמַ֥ר ʔāmˌar אמר say
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
מְהֵרָ֥ה mᵊhērˌā מְהֵרָה haste
רֵֽדָה׃ rˈēḏā ירד descend
1:11. rursum misit ad eum principem quinquagenarium alterum et quinquaginta cum eo qui locutus est illi homo Dei haec dicit rex festina descende
And he again sent to him another captain of fifty men, and his fifty with him. And he said to him: Man of God: Thus saith the king: Make haste and come down.
1:11. And again, he sent to him another leader of fifty, and the fifty with him. And he said to him, “Man of God, thus says the king: Hurry, descend.”
1:11. Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Again: Num 16:41; Sa1 6:9; Isa 26:11; Jer 5:3; Joh 18:5-12; Act 4:16, Act 4:17
O man: Sa1 22:17-19; Pro 29:12; Isa 32:7; Mat 2:16; Luk 22:63, Luk 22:64
Carl Friedrich Keil and Franz Delitzsch

The same fate befell a second captain, whom the king sent after the death of the first. He was more insolent than the first, "both because he was not brought to his senses by hearing of his punishment, and because he increased his impudence by adding make haste (מהרה)." - C. a Lap. For וידבּר ויּען the lxx (Cod. Alex.) have καὶ ἀνέβη καὶ ἐλάλησε, so that they read ויּעל. The correctness of this reading, according to which ויּען would be an error of the pen, is favoured not only by ויּעל in 4Kings 1:9 and 4Kings 1:13, but also by וידבּר which follows; for, as a general rule, ויּען would be followed by ויּאמר. The repetition of this judicial miracle was meant to show in the most striking manner not only the authority which rightfully belonged to the prophet, but also the help and protection which the Lord gave to His servants. At the same time, the question as to the "morality of the miracle," about which some have had grave doubts, is not set at rest by the remark of Thenius, that "the soldiers who were sent come into consideration here purely as instruments of a will acting in opposition to Jehovah." The third captain also carried out he ungodly command of the king, and he was not slain (4Kings 1:13.). The first two must therefore have been guilty of some crime, which they and their people had to expiate with their death. This crime did not consist merely in their addressing him as "man of God," for the third addressed Elijah in the same way (4Kings 1:13), but in their saying "Man of God, come down." This summons to the prophet, to allow himself to be led as a prisoner before the king, involved a contempt not only of the prophetic office in the person of Elijah, but also of the Lord, who had accredited him by miracles as His servant. The two captains who were first sent not only did what they were bound to do as servants of the king, but participated in the ungodly disposition of their lord (συμβαίνοντες τῷ σκοπῷ τοῦ πεπομφότος - Theodoret); they attacked the Lord with reckless daring in the person of the prophet, and the second captain, with his "Come down quickly," did it even more strongly than the first. This sin was punished, and that not by the prophet, but by the Lord Himself, who fulfilled the word of His servant.
(Note: Οἱ τοῦ προφήτου κατηγοροῦντες κατὰ τοῦ Θεοῦ τοῦ προφήτου κινοῦσι τὰς γλώττας, as Theodoret very aptly observes.)
What Elijah here did was an act of holy zeal for the honour of the Lord, in the spirit of the old covenant, under which God destroyed the insolent despisers of His name with fire and sword, to manifest the energy of His holy majesty by the side of the dead idols of the heathen. But this act cannot be transferred to the times of the new covenant, as is clearly shown in Lk 9:54-55, where Christ does not blame Elijah for what he did, but admonishes His disciples, who overlooked the difference between the economy of the law and that of the gospel, and in their carnal zeal wanted to imitate what Elijah had done in divine zeal for the honour of the Lord, which had been injured in his own person.
Geneva 1599
Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, (h) O man of God, thus hath the king said, Come down quickly.
(h) He spoke this in mockery, and therefore provoked God's wrath so much more.
John Gill
Again also he sent unto him another captain of fifty with his fifty,.... The king, not being at all terrified with the awful judgment upon the former, sends another:
and he answered and said unto him, O man of God, thus hath the king said, come down quickly; he flouts the prophet in the same manner as the former, and in the king's name commands him to come down, and that immediately; which the king added to his orders, or he himself, signifying he would not be trifled with, if he did not come down directly, he would force him.
John Wesley
And said - He discovers more petulancy than the former; and shews, how little he was moved by the former example.
1:121:12: Պատասխանի ետ Եղիա՝ եւ ասէ ցնա. Եթէ այր Աստուծոյ իցեմ, իջցէ՛ հուր յերկնից եւ կերիցէ զքեզ եւ զյիսունս քո։ Եւ էջ հուր Աստուծոյ յերկնից՝ եւ եկեր զնա եւ զյիսունս նորա[3756]։ [3756] Ոմանք. Եւ այրեսցէ զքեզ եւ զյիսունսդ քո։
12 Եղիան պատասխան տալով՝ ասաց նրան. «Եթէ ես Աստծու մարդ եմ, թող երկնքից կրակ իջնի եւ լափի քեզ ու քո յիսուն զինուորներին»: Աստծու կրակն իջաւ երկնքից ու լափեց նրան ու նրա յիսուն զինուորներին:
12 Եղիա պատասխան տուաւ ու անոնց ըսաւ. «Եթէ ես Աստուծոյ մարդն եմ, երկնքէն կրակ թող իջնէ եւ քեզ ու քու յիսուն մարդդ ուտէ»։ Երկնքէն Աստուծոյ կրակը իջաւ եւ զանիկա ու անոր յիսուն մարդը կերաւ։
Պատասխանի ետ Եղիա եւ ասէ ցնա. Եթէ այր Աստուծոյ իցեմ, իջցէ հուր յերկնից եւ կերիցէ զքեզ եւ զյիսունս քո: Եւ էջ հուր Աստուծոյ յերկնից եւ եկեր զնա եւ զյիսունս նորա:

1:12: Պատասխանի ետ Եղիա՝ եւ ասէ ցնա. Եթէ այր Աստուծոյ իցեմ, իջցէ՛ հուր յերկնից եւ կերիցէ զքեզ եւ զյիսունս քո։ Եւ էջ հուր Աստուծոյ յերկնից՝ եւ եկեր զնա եւ զյիսունս նորա[3756]։
[3756] Ոմանք. Եւ այրեսցէ զքեզ եւ զյիսունսդ քո։
12 Եղիան պատասխան տալով՝ ասաց նրան. «Եթէ ես Աստծու մարդ եմ, թող երկնքից կրակ իջնի եւ լափի քեզ ու քո յիսուն զինուորներին»: Աստծու կրակն իջաւ երկնքից ու լափեց նրան ու նրա յիսուն զինուորներին:
12 Եղիա պատասխան տուաւ ու անոնց ըսաւ. «Եթէ ես Աստուծոյ մարդն եմ, երկնքէն կրակ թող իջնէ եւ քեզ ու քու յիսուն մարդդ ուտէ»։ Երկնքէն Աստուծոյ կրակը իջաւ եւ զանիկա ու անոր յիսուն մարդը կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 И отвечал Илия и сказал ему: если я человек Божий, то пусть сойдет огонь с неба и попалит тебя и твой пятидесяток. И сошел огонь Божий с неба, и попалил его и пятидесяток его.
1:12 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Ηλιου ηλιου and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak εἰ ει if; whether ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐγώ εγω I εἰμι ειμι be καταβήσεται καταβαινω step down; descend πῦρ πυρ fire ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even καταφάγεταί κατεσθιω consume; eat up σε σε.1 you καὶ και and; even τοὺς ο the πεντήκοντά πεντηκοντα fifty σου σου of you; your καὶ και and; even κατέβη καταβαινω step down; descend πῦρ πυρ fire ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even κατέφαγεν κατεσθιω consume; eat up αὐτὸν αυτος he; him καὶ και and; even τοὺς ο the πεντήκοντα πεντηκοντα fifty αὐτοῦ αυτος he; him
1:12 וַ wa וְ and יַּ֣עַן yyˈaʕan ענה answer אֵלִיָּה֮ ʔēliyyā אֵלִיָּה Elijah וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֲלֵיהֶם֒ ʔᵃlêhˌem אֶל to אִם־ ʔim- אִם if אִ֤ישׁ ʔˈîš אִישׁ man הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אָ֔נִי ʔˈānî אֲנִי i תֵּ֤רֶד tˈēreḏ ירד descend אֵשׁ֙ ʔˌēš אֵשׁ fire מִן־ min- מִן from הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and תֹאכַ֥ל ṯōḵˌal אכל eat אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמִשֶּׁ֑יךָ ḥᵃmiššˈeʸḵā חָמֵשׁ five וַ wa וְ and תֵּ֤רֶד ttˈēreḏ ירד descend אֵשׁ־ ʔēš- אֵשׁ fire אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) מִן־ min- מִן from הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and תֹּ֥אכַל ttˌōḵal אכל eat אֹתֹ֖ו ʔōṯˌô אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמִשָּֽׁיו׃ ḥᵃmiššˈāʸw חָמֵשׁ five
1:12. respondens Helias ait si homo Dei ego sum descendat ignis e caelo et devoret te et quinquaginta tuos descendit ergo ignis Dei e caelo et devoravit illum et quinquaginta eiusElias answering, said: If I be a man of God, let fire come down from heaven, and consume thee, and thy fifty. And fire came down from heaven, and consumed him and his fifty.
12. And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.
1:12. Responding, Elijah said, “If I am a man of God, let fire from heaven descend and devour you and your fifty.” And fire from heaven descended and devoured him and his fifty.
1:12. And Elijah answered and said unto them, If I [be] a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.
And Elijah answered and said unto them, If I [be] a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty:

1:12 И отвечал Илия и сказал ему: если я человек Божий, то пусть сойдет огонь с неба и попалит тебя и твой пятидесяток. И сошел огонь Божий с неба, и попалил его и пятидесяток его.
1:12
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Ηλιου ηλιου and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
εἰ ει if; whether
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἐγώ εγω I
εἰμι ειμι be
καταβήσεται καταβαινω step down; descend
πῦρ πυρ fire
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
καταφάγεταί κατεσθιω consume; eat up
σε σε.1 you
καὶ και and; even
τοὺς ο the
πεντήκοντά πεντηκοντα fifty
σου σου of you; your
καὶ και and; even
κατέβη καταβαινω step down; descend
πῦρ πυρ fire
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
αὐτὸν αυτος he; him
καὶ και and; even
τοὺς ο the
πεντήκοντα πεντηκοντα fifty
αὐτοῦ αυτος he; him
1:12
וַ wa וְ and
יַּ֣עַן yyˈaʕan ענה answer
אֵלִיָּה֮ ʔēliyyā אֵלִיָּה Elijah
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֲלֵיהֶם֒ ʔᵃlêhˌem אֶל to
אִם־ ʔim- אִם if
אִ֤ישׁ ʔˈîš אִישׁ man
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אָ֔נִי ʔˈānî אֲנִי i
תֵּ֤רֶד tˈēreḏ ירד descend
אֵשׁ֙ ʔˌēš אֵשׁ fire
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
תֹאכַ֥ל ṯōḵˌal אכל eat
אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמִשֶּׁ֑יךָ ḥᵃmiššˈeʸḵā חָמֵשׁ five
וַ wa וְ and
תֵּ֤רֶד ttˈēreḏ ירד descend
אֵשׁ־ ʔēš- אֵשׁ fire
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
תֹּ֥אכַל ttˌōḵal אכל eat
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמִשָּֽׁיו׃ ḥᵃmiššˈāʸw חָמֵשׁ five
1:12. respondens Helias ait si homo Dei ego sum descendat ignis e caelo et devoret te et quinquaginta tuos descendit ergo ignis Dei e caelo et devoravit illum et quinquaginta eius
Elias answering, said: If I be a man of God, let fire come down from heaven, and consume thee, and thy fifty. And fire came down from heaven, and consumed him and his fifty.
1:12. Responding, Elijah said, “If I am a man of God, let fire from heaven descend and devour you and your fifty.” And fire from heaven descended and devoured him and his fifty.
1:12. And Elijah answered and said unto them, If I [be] a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Kg2 1:9, Kg2 1:10
Geneva 1599
And Elijah answered and said unto them, (i) If I [be] a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.
(i) Meaning, that God would show by effect whether he was a true prophet or not.
John Gill
And Elijah answered and said unto them,.... The same as he had to the first captain, and made the same request of fire from heaven; which accordingly came down, and destroyed this captain and his fifty also.
1:131:13: Եւ յաւե՛լ եւս արքայ առաքել յիսնապետ երրորդ եւ զյիսունս նորա. եւ ել եկն առ նա յիսնապետն երրորդ, եւ անկաւ ՚ի վերայ ծնգաց իւրոց առաջի Եղիայի՝ եւ աղաչեաց զնա, եւ խօսեցաւ ընդ նմա եւ ասէ. Ա՛յրդ Աստուծոյ, պատուեսցի՛ անձն իմ, եւ անձինք ծառայից քոց այսոցիկ յիսնիցս առաջի աչաց քոց[3757]. [3757] Բազումք. Եւ անձն ծառայից քոց այսո՛՛։
13 Արքան երրորդ անգամ յիսնապետ ուղարկեց յիսուն հոգով: Երրորդ յիսնապետն եկաւ, Եղիայի առջեւ ծնկի իջաւ եւ աղաչելով՝ ասաց նրան. «Ո՜վ Աստծու մարդ, բարի՛ աչքով նայիր ինձ ու քո այս յիսուն ծառաներին,
13 Նորէն յիսուն մարդով երրորդ յիսնապետ մը ղրկեց ու այն երրորդ յիսնապետը վեր ելաւ ու գնաց Եղիային առջեւ ծունկ կրկնեց եւ անոր աղաչեց ու ըսաւ. «Մարդ Աստուծոյ, թող իմ հոգիս ու այս յիսուն ծառաներուդ հոգիները քու աչքերուդ առջեւ պատուական սեպուին։
Եւ յաւել եւս արքայ առաքել յիսնապետ երրորդ եւ զյիսունս նորա. եւ ել եկն առ նա յիսնապետն երրորդ, եւ անկաւ ի վերայ ծնգաց իւրոց առաջի Եղիայի եւ աղաչեաց զնա, եւ խօսեցաւ ընդ նմա եւ ասէ. Այրդ Աստուծոյ, պատուեսցի անձն իմ եւ անձինք ծառայից քոց այսոցիկ յիսնիցս առաջի աչաց քոց:

1:13: Եւ յաւե՛լ եւս արքայ առաքել յիսնապետ երրորդ եւ զյիսունս նորա. եւ ել եկն առ նա յիսնապետն երրորդ, եւ անկաւ ՚ի վերայ ծնգաց իւրոց առաջի Եղիայի՝ եւ աղաչեաց զնա, եւ խօսեցաւ ընդ նմա եւ ասէ. Ա՛յրդ Աստուծոյ, պատուեսցի՛ անձն իմ, եւ անձինք ծառայից քոց այսոցիկ յիսնիցս առաջի աչաց քոց[3757].
[3757] Բազումք. Եւ անձն ծառայից քոց այսո՛՛։
13 Արքան երրորդ անգամ յիսնապետ ուղարկեց յիսուն հոգով: Երրորդ յիսնապետն եկաւ, Եղիայի առջեւ ծնկի իջաւ եւ աղաչելով՝ ասաց նրան. «Ո՜վ Աստծու մարդ, բարի՛ աչքով նայիր ինձ ու քո այս յիսուն ծառաներին,
13 Նորէն յիսուն մարդով երրորդ յիսնապետ մը ղրկեց ու այն երրորդ յիսնապետը վեր ելաւ ու գնաց Եղիային առջեւ ծունկ կրկնեց եւ անոր աղաչեց ու ըսաւ. «Մարդ Աստուծոյ, թող իմ հոգիս ու այս յիսուն ծառաներուդ հոգիները քու աչքերուդ առջեւ պատուական սեպուին։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 И еще послал в третий раз пятидесятника с его пятидесятком. И поднялся, и пришел пятидесятник третий, и пал на колена свои пред Илиею, и умолял его, и говорил ему: человек Божий! да не будет презрена душа моя и душа рабов твоих~--- сих пятидесяти~--- пред очами твоими;
1:13 καὶ και and; even προσέθετο προστιθημι add; continue ὁ ο the βασιλεὺς βασιλευς monarch; king ἔτι ετι yet; still ἀποστεῖλαι αποστελλω send off / away ἡγούμενον ηγεομαι lead; consider πεντηκόνταρχον πεντηκονταρχος third καὶ και and; even τοὺς ο the πεντήκοντα πεντηκοντα fifty αὐτοῦ αυτος he; him καὶ και and; even ἦλθεν ερχομαι come; go πρὸς προς to; toward αὐτὸν αυτος he; him ὁ ο the πεντηκόνταρχος πεντηκονταρχος the τρίτος τριτος third καὶ και and; even ἔκαμψεν καμπτω bend ἐπὶ επι in; on τὰ ο the γόνατα γονυ knee αὐτοῦ αυτος he; him κατέναντι κατεναντι opposite; before Ηλιου ηλιου and; even ἐδεήθη δεω bind; tie αὐτοῦ αυτος he; him καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak ἄνθρωπε ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐντιμωθήτω εντιμαω in fact ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even ἡ ο the ψυχὴ ψυχη soul τῶν ο the δούλων δουλος subject σου σου of you; your τούτων ουτος this; he τῶν ο the πεντήκοντα πεντηκοντα fifty ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your
1:13 וַ wa וְ and יָּ֗שָׁב yyˈāšov שׁוב return וַ wa וְ and יִּשְׁלַ֛ח yyišlˈaḥ שׁלח send שַׂר־ śar- שַׂר chief חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five שְׁלִשִׁ֖ים šᵊlišˌîm שְׁלִישִׁי third וַ wa וְ and חֲמִשָּׁ֑יו ḥᵃmiššˈāʸw חָמֵשׁ five וַ wa וְ and יַּ֡עַל yyˈaʕal עלה ascend וַ wa וְ and יָּבֹא֩ yyāvˌō בוא come שַׂר־ śar- שַׂר chief הַ ha הַ the חֲמִשִּׁ֨ים ḥᵃmiššˌîm חָמֵשׁ five הַ ha הַ the שְּׁלִישִׁ֜י ššᵊlîšˈî שְׁלִישִׁי third וַ wa וְ and יִּכְרַ֥ע yyiḵrˌaʕ כרע kneel עַל־ ʕal- עַל upon בִּרְכָּ֣יו׀ birkˈāʸw בֶּרֶךְ knee לְ lᵊ לְ to נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יִּתְחַנֵּ֤ן yyiṯḥannˈēn חנן favour אֵלָיו֙ ʔēlāʸw אֶל to וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֵלָ֔יו ʔēlˈāʸw אֶל to אִ֚ישׁ ˈʔîš אִישׁ man הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) תִּֽיקַר־ tˈîqar- יקר be precious נָ֣א nˈā נָא yeah נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and נֶ֨פֶשׁ nˌefeš נֶפֶשׁ soul עֲבָדֶ֥יךָֽ ʕᵃvāḏˌeʸḵˈā עֶבֶד servant אֵ֛לֶּה ʔˈēlleh אֵלֶּה these חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five בְּ bᵊ בְּ in עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
1:13. iterum misit principem quinquagenarium tertium et quinquaginta qui erant cum eo qui cum venisset curvavit genua contra Heliam et precatus est eum et ait homo Dei noli despicere animam meam et animam servorum tuorum qui mecum suntAgain he sent a third captain of fifty men, and the fifty that were with him. And when he was come, he fell upon his knees before Elias, and besought him, and said: Man of God, despise not my life, and the lives of thy servants that are with me.
13. And again he sent the captain of a third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.
1:13. Again, he sent a third leader of fifty men and the fifty who were with him. And when he had arrived, he bent his knees before Elijah, and he pleaded with him, and said: “Man of God, do not choose to despise my life and the lives of your servants who are with me.
1:13. And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.
And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight:

1:13 И еще послал в третий раз пятидесятника с его пятидесятком. И поднялся, и пришел пятидесятник третий, и пал на колена свои пред Илиею, и умолял его, и говорил ему: человек Божий! да не будет презрена душа моя и душа рабов твоих~--- сих пятидесяти~--- пред очами твоими;
1:13
καὶ και and; even
προσέθετο προστιθημι add; continue
ο the
βασιλεὺς βασιλευς monarch; king
ἔτι ετι yet; still
ἀποστεῖλαι αποστελλω send off / away
ἡγούμενον ηγεομαι lead; consider
πεντηκόνταρχον πεντηκονταρχος third
καὶ και and; even
τοὺς ο the
πεντήκοντα πεντηκοντα fifty
αὐτοῦ αυτος he; him
καὶ και and; even
ἦλθεν ερχομαι come; go
πρὸς προς to; toward
αὐτὸν αυτος he; him
ο the
πεντηκόνταρχος πεντηκονταρχος the
τρίτος τριτος third
καὶ και and; even
ἔκαμψεν καμπτω bend
ἐπὶ επι in; on
τὰ ο the
γόνατα γονυ knee
αὐτοῦ αυτος he; him
κατέναντι κατεναντι opposite; before
Ηλιου ηλιου and; even
ἐδεήθη δεω bind; tie
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἄνθρωπε ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἐντιμωθήτω εντιμαω in fact
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
ο the
ψυχὴ ψυχη soul
τῶν ο the
δούλων δουλος subject
σου σου of you; your
τούτων ουτος this; he
τῶν ο the
πεντήκοντα πεντηκοντα fifty
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
1:13
וַ wa וְ and
יָּ֗שָׁב yyˈāšov שׁוב return
וַ wa וְ and
יִּשְׁלַ֛ח yyišlˈaḥ שׁלח send
שַׂר־ śar- שַׂר chief
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
שְׁלִשִׁ֖ים šᵊlišˌîm שְׁלִישִׁי third
וַ wa וְ and
חֲמִשָּׁ֑יו ḥᵃmiššˈāʸw חָמֵשׁ five
וַ wa וְ and
יַּ֡עַל yyˈaʕal עלה ascend
וַ wa וְ and
יָּבֹא֩ yyāvˌō בוא come
שַׂר־ śar- שַׂר chief
הַ ha הַ the
חֲמִשִּׁ֨ים ḥᵃmiššˌîm חָמֵשׁ five
הַ ha הַ the
שְּׁלִישִׁ֜י ššᵊlîšˈî שְׁלִישִׁי third
וַ wa וְ and
יִּכְרַ֥ע yyiḵrˌaʕ כרע kneel
עַל־ ʕal- עַל upon
בִּרְכָּ֣יו׀ birkˈāʸw בֶּרֶךְ knee
לְ lᵊ לְ to
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
וַ wa וְ and
יִּתְחַנֵּ֤ן yyiṯḥannˈēn חנן favour
אֵלָיו֙ ʔēlāʸw אֶל to
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֵלָ֔יו ʔēlˈāʸw אֶל to
אִ֚ישׁ ˈʔîš אִישׁ man
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
תִּֽיקַר־ tˈîqar- יקר be precious
נָ֣א nˈā נָא yeah
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
וְ wᵊ וְ and
נֶ֨פֶשׁ nˌefeš נֶפֶשׁ soul
עֲבָדֶ֥יךָֽ ʕᵃvāḏˌeʸḵˈā עֶבֶד servant
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five
בְּ bᵊ בְּ in
עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
1:13. iterum misit principem quinquagenarium tertium et quinquaginta qui erant cum eo qui cum venisset curvavit genua contra Heliam et precatus est eum et ait homo Dei noli despicere animam meam et animam servorum tuorum qui mecum sunt
Again he sent a third captain of fifty men, and the fifty that were with him. And when he was come, he fell upon his knees before Elias, and besought him, and said: Man of God, despise not my life, and the lives of thy servants that are with me.
1:13. Again, he sent a third leader of fifty men and the fifty who were with him. And when he had arrived, he bent his knees before Elijah, and he pleaded with him, and said: “Man of God, do not choose to despise my life and the lives of your servants who are with me.
1:13. And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Вместо выражения "в третий раз" (евр. шелишим) лучше принять чтение "третьего" согласно с 70-ю (XI:44, 52, 56, 64, 74, 92, 106, 119, 120, 121, 123, 134, 144, 236, 242, 243, 244, 247: у Гольмеса; в принятом греч. тексте вовсе нет соответствующего слова), Vulg. слав.: благочестивое настроение третьего пятидесятника, начальника нового пятидесятка, спасло его и солдат от участи двух первых отрядов (ср. блаж. Феодорит, вопр. 4). Пророки, как носители откровения Божия, должны были встречать со стороны людей почтительное отношение (ср. II:23-24), как и безусловное послушание (ср. 3: Цар. XIII). Гибель первых двух отрядов была предостережением для чтителей Ваала в Израильском царстве.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: he sent again: Job 15:25, Job 15:26; Pro 27:22; Ecc 9:3; Isa 1:5
fell on: Heb. bowed, Isa 66:2
besought: Exo 11:8; Num 12:11-13; Kg1 13:6; Isa 60:14; Rev 3:9
O man of God: Psa 102:17; Jam 4:7
Carl Friedrich Keil and Franz Delitzsch

The king, disregarding the punishing hand of the Lord, which, even if it might possibly have been overlooked in the calamity that befell the captain who was first sent and his company, could not be misunderstood when a similar fate befell the second captain with his fifty men, sent a third company, in his defiant obduracy, to fetch the prophet. (שׁלשׁים after חמשּׁים is apparently an error of the pen for שׁלישׁי, as the following word השּׁלישׁי shows). But the third captain was better than his king, and wiser than his two predecessors. He obeyed the command of the king so far as to go to the prophet; but instead of haughtily summoning him to follow him, he bent his knee before the man of God, and prayed that his own life and the lives of his soldiers might be spared.
Geneva 1599
And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my (k) life, and the life of these fifty thy servants, be (l) precious in thy sight.
(k) Which humble myself before God and his servant.
(l) That is, spare my life, and do not let me die as the other two.
John Gill
And he sent again a captain of the third fifty with his fifty,.... Which was most daring and insolent, and showed him to be dreadfully hardened, to persist in his messages after such rebuffs: and the third captain of fifty went up; instead of calling to the prophet at the bottom of the hill as the other did, he went up to the top of it:
and came and fell on his knees before Elijah: in reverence of him as a prophet of the Lord, and under a dread of the power he was possessed of, of calling for fire from heaven on him and his men, as the former instances showed:
and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight: he owns their lives lay at his mercy; he begs they might be spared, since it was not in contempt of him, and through ill will to him as the prophet of the Lord, but in obedience to the king's command, that they were come to him.
John Wesley
Besought - Expressing both reverence to his person, and a dread of God's judgments. There is nothing to be got by contending with God: if we would prevail with him, it must be by supplication. And those are wise who learn submission from the fatal consequences of obstinacy in others.
1:141:14: զի ահա անկաւ հուր յերկնից, եւ եկեր զերկուս յիսնապետսն զառաջինսն, եւ զյիսունս նոցա. եւ արդ՝ պատուեսցի՛ն անձինք ծառայից քոց յաչս քո։
14 քանզի տեսանք, որ կրակ ընկաւ երկնքից ու լափեց նախորդ երկու յիսնապետներին ու նրանց յիսունական զինուորներին: Արդ, բարի՛ աչքով նայիր քո ծառաներին»:
14 Ահա երկնքէն կրակ իջաւ ու այն առաջուան երկու յիսնապետները եւ անոնց յիսուն մարդիկը կերաւ. բայց հիմա իմ հոգիս քու աչքիդ առջեւ թող պատուական սեպուի»։
զի ահա անկաւ հուր յերկնից եւ եկեր զերկուս յիսնապետսն զառաջինսն եւ զյիսունս նոցա. եւ արդ [9]պատուեսցին անձինք ծառայից քոց`` յաչս քո:

1:14: զի ահա անկաւ հուր յերկնից, եւ եկեր զերկուս յիսնապետսն զառաջինսն, եւ զյիսունս նոցա. եւ արդ՝ պատուեսցի՛ն անձինք ծառայից քոց յաչս քո։
14 քանզի տեսանք, որ կրակ ընկաւ երկնքից ու լափեց նախորդ երկու յիսնապետներին ու նրանց յիսունական զինուորներին: Արդ, բարի՛ աչքով նայիր քո ծառաներին»:
14 Ահա երկնքէն կրակ իջաւ ու այն առաջուան երկու յիսնապետները եւ անոնց յիսուն մարդիկը կերաւ. բայց հիմա իմ հոգիս քու աչքիդ առջեւ թող պատուական սեպուի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 вот, сошел огонь с неба, и попалил двух пятидесятников прежних с их пятидесятками; но теперь да не будет презрена душа моя пред очами твоими!
1:14 ἰδοὺ ιδου see!; here I am κατέβη καταβαινω step down; descend πῦρ πυρ fire ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even κατέφαγεν κατεσθιω consume; eat up τοὺς ο the δύο δυο two πεντηκοντάρχους πεντηκονταρχος the πρώτους πρωτος first; foremost καὶ και and; even τοὺς ο the πεντήκοντα πεντηκοντα fifty αὐτῶν αυτος he; him καὶ και and; even νῦν νυν now; present ἐντιμωθήτω εντιμαω in fact ἡ ο the ψυχὴ ψυχη soul τῶν ο the δούλων δουλος subject σου σου of you; your ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your
1:14 הִ֠נֵּה hinnˌē הִנֵּה behold יָ֤רְדָה yˈārᵊḏā ירד descend אֵשׁ֙ ʔˌēš אֵשׁ fire מִן־ min- מִן from הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ֠ wa וְ and תֹּאכַל ttōḵˌal אכל eat אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֞י šᵊnˈê שְׁנַיִם two שָׂרֵ֧י śārˈê שַׂר chief הַ ha הַ the חֲמִשִּׁ֛ים ḥᵃmiššˈîm חָמֵשׁ five הָ hā הַ the רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמִשֵּׁיהֶ֑ם ḥᵃmiššêhˈem חָמֵשׁ five וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now תִּיקַ֥ר tîqˌar יקר be precious נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul בְּ bᵊ בְּ in עֵינֶֽיךָ׃ ס ʕênˈeʸḵā . s עַיִן eye
1:14. ecce descendit ignis de caelo et devoravit duos principes quinquagenarios primos et quinquagenos qui cum eis erant sed nunc obsecro ut miserearis animae meaeBehold fire came down from heaven, and consumed the two first captains of fifty men, and the fifties that were with them: but now I beseech thee to spare my life.
14. Behold, there came fire down from heaven, and consumed the two former captains of fifty with their fifties: but now let my life be precious in thy sight.
1:14. Behold, fire from heaven descended and devoured the two previous leaders of fifty and the fifties who were with them. But now I beg you to take pity on my life.”
1:14. Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight.
Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight:

1:14 вот, сошел огонь с неба, и попалил двух пятидесятников прежних с их пятидесятками; но теперь да не будет презрена душа моя пред очами твоими!
1:14
ἰδοὺ ιδου see!; here I am
κατέβη καταβαινω step down; descend
πῦρ πυρ fire
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
τοὺς ο the
δύο δυο two
πεντηκοντάρχους πεντηκονταρχος the
πρώτους πρωτος first; foremost
καὶ και and; even
τοὺς ο the
πεντήκοντα πεντηκοντα fifty
αὐτῶν αυτος he; him
καὶ και and; even
νῦν νυν now; present
ἐντιμωθήτω εντιμαω in fact
ο the
ψυχὴ ψυχη soul
τῶν ο the
δούλων δουλος subject
σου σου of you; your
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
1:14
הִ֠נֵּה hinnˌē הִנֵּה behold
יָ֤רְדָה yˈārᵊḏā ירד descend
אֵשׁ֙ ʔˌēš אֵשׁ fire
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ֠ wa וְ and
תֹּאכַל ttōḵˌal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֞י šᵊnˈê שְׁנַיִם two
שָׂרֵ֧י śārˈê שַׂר chief
הַ ha הַ the
חֲמִשִּׁ֛ים ḥᵃmiššˈîm חָמֵשׁ five
הָ הַ the
רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמִשֵּׁיהֶ֑ם ḥᵃmiššêhˈem חָמֵשׁ five
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
תִּיקַ֥ר tîqˌar יקר be precious
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
בְּ bᵊ בְּ in
עֵינֶֽיךָ׃ ס ʕênˈeʸḵā . s עַיִן eye
1:14. ecce descendit ignis de caelo et devoravit duos principes quinquagenarios primos et quinquagenos qui cum eis erant sed nunc obsecro ut miserearis animae meae
Behold fire came down from heaven, and consumed the two first captains of fifty men, and the fifties that were with them: but now I beseech thee to spare my life.
1:14. Behold, fire from heaven descended and devoured the two previous leaders of fifty and the fifties who were with them. But now I beg you to take pity on my life.”
1:14. Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Behold: Kg2 1:10, Kg2 1:11
let my life: Sa1 26:21, Sa1 26:24; Psa 49:8, Psa 72:14, Psa 116:15; Pro 6:26; Mat 16:25, Mat 16:26; Act 20:24
John Gill
Behold, there came fire down from heaven and burnt up the two captains of the former fifties with their fifties,.... He owns the facts, and ascribes the death of them to the true cause, and appears to have an awful sense of the judgment of God on them, fearing the same would befall him and his:
therefore let my life now be precious in thy sight; by sparing it, what is precious and valuable being spared.
1:151:15: Եւ խօսեցաւ հրեշտակ Տեառն ընդ Եղիայ եւ ասէ. Է՛ջ ընդ դմա, եւ մի՛ երկնչիցիս յերեսաց նոցա։ Յարեաւ Եղիա, եւ էջ ընդ նմա առ արքայ[3758]. [3758] Այլք. Ընդ Եղիայի եւ ասէ. Էջ ընդ նմա... եւ յարեաւ Եղիա։
15 Տիրոջ հրեշտակը խօսելով Եղիայի հետ՝ ասաց. «Գնա՛ նրա հետ, նրանցից երկիւղ մի՛ ունեցիր»: Վեր կացաւ Եղիան, նրա հետ գնաց արքայի մօտ
15 Տէրոջը հրեշտակը Եղիային ըսաւ. «Անոր հետ իջի՛ր, անոր երեսէն մի՛ վախնար»։ Եղիա ելաւ անոր հետ թագաւորին իջաւ։
Եւ խօսեցաւ հրեշտակ Տեառն ընդ Եղիայ եւ ասէ. Էջ ընդ դմա, եւ մի՛ երկնչիցիս յերեսաց [10]նոցա: Եւ յարեաւ Եղիա եւ էջ ընդ նմա առ արքայ:

1:15: Եւ խօսեցաւ հրեշտակ Տեառն ընդ Եղիայ եւ ասէ. Է՛ջ ընդ դմա, եւ մի՛ երկնչիցիս յերեսաց նոցա։ Յարեաւ Եղիա, եւ էջ ընդ նմա առ արքայ[3758].
[3758] Այլք. Ընդ Եղիայի եւ ասէ. Էջ ընդ նմա... եւ յարեաւ Եղիա։
15 Տիրոջ հրեշտակը խօսելով Եղիայի հետ՝ ասաց. «Գնա՛ նրա հետ, նրանցից երկիւղ մի՛ ունեցիր»: Վեր կացաւ Եղիան, նրա հետ գնաց արքայի մօտ
15 Տէրոջը հրեշտակը Եղիային ըսաւ. «Անոր հետ իջի՛ր, անոր երեսէն մի՛ վախնար»։ Եղիա ելաւ անոր հետ թագաւորին իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 И сказал Ангел Господень Илии: пойди с ним, не бойся его. И он встал, и пошел с ним к царю.
1:15 καὶ και and; even ἐλάλησεν λαλεω talk; speak ἄγγελος αγγελος messenger κυρίου κυριος lord; master πρὸς προς to; toward Ηλιου ηλιου and; even εἶπεν επω say; speak κατάβηθι καταβαινω step down; descend μετ᾿ μετα with; amid αὐτοῦ αυτος he; him μὴ μη not φοβηθῇς φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Ηλιου ηλιου and; even κατέβη καταβαινω step down; descend μετ᾿ μετα with; amid αὐτοῦ αυτος he; him πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king
1:15 וַ wa וְ and יְדַבֵּ֞ר yᵊḏabbˈēr דבר speak מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah רֵ֣ד rˈēḏ ירד descend אֹותֹ֔ו ʔôṯˈô אֵת [object marker] אַל־ ʔal- אַל not תִּירָ֖א tîrˌā ירא fear מִ mi מִן from פָּנָ֑יו ppānˈāʸw פָּנֶה face וַ wa וְ and יָּ֛קָם yyˈāqom קום arise וַ wa וְ and יֵּ֥רֶד yyˌēreḏ ירד descend אֹותֹ֖ו ʔôṯˌô אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:15. locutus est autem angelus Domini ad Heliam dicens descende cum eo ne timeas surrexit igitur et descendit cum eo ad regemAnd the angel of the Lord spoke to Elias, saying: Go down with him, fear not. He arose therefore, and went down with him to the king,
15. And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king.
1:15. Then the Angel of the Lord spoke to Elijah, saying, “Descend with him; fear not.” And so, he arose and descended with him to the king.
1:15. And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king.
And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king:

1:15 И сказал Ангел Господень Илии: пойди с ним, не бойся его. И он встал, и пошел с ним к царю.
1:15
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
πρὸς προς to; toward
Ηλιου ηλιου and; even
εἶπεν επω say; speak
κατάβηθι καταβαινω step down; descend
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
μὴ μη not
φοβηθῇς φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Ηλιου ηλιου and; even
κατέβη καταβαινω step down; descend
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
1:15
וַ wa וְ and
יְדַבֵּ֞ר yᵊḏabbˈēr דבר speak
מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
רֵ֣ד rˈēḏ ירד descend
אֹותֹ֔ו ʔôṯˈô אֵת [object marker]
אַל־ ʔal- אַל not
תִּירָ֖א tîrˌā ירא fear
מִ mi מִן from
פָּנָ֑יו ppānˈāʸw פָּנֶה face
וַ wa וְ and
יָּ֛קָם yyˈāqom קום arise
וַ wa וְ and
יֵּ֥רֶד yyˌēreḏ ירד descend
אֹותֹ֖ו ʔôṯˌô אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:15. locutus est autem angelus Domini ad Heliam dicens descende cum eo ne timeas surrexit igitur et descendit cum eo ad regem
And the angel of the Lord spoke to Elias, saying: Go down with him, fear not. He arose therefore, and went down with him to the king,
1:15. Then the Angel of the Lord spoke to Elijah, saying, “Descend with him; fear not.” And so, he arose and descended with him to the king.
1:15. And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Безбоязненно явившись к Охозии, пророк Илия повторил ему прежнее (ст. 6) предсказание смерти.
Adam Clarke: Commentary on the Bible - 1831
1:15: And the angel of the Lord said - Go down with him - This is an additional proof that Elijah was then acting under particular inspirations: he had neither will nor design of his own. He waited to know the counsel, declare the will, and obey the command, of his God.
And he arose, and went down - He did not even regard his personal safety or his life; he goes without the least hesitation to the king, though he had reason to suppose he would be doubly irritated by his prediction, and the death of one hundred of his men. But with all these consequences he had nothing to do; he was the ambassador of the King eternal, and his honor and life were in the hands of his Master.
4 Kings (2 Kings) 1:17
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: be not afraid of him: Gen 15:1; Kg1 18:15; Psa 27:1; Isa 51:12; Jer 1:17, Jer 15:20; Eze 2:6; Mat 10:28; Heb 11:27
Carl Friedrich Keil and Franz Delitzsch

Then Elijah followed him to the king (מפּניו, before him, i.e., before the king, not before the captain; and אתו for ??????, see Ewald, ֗264, b.), having been directed to do so by the angel of the Lord, and repeated to him the word of the Lord, which he had also conveyed to him through his messengers (see 4Kings 1:4 and 4Kings 1:6).
Geneva 1599
And the angel of the LORD said unto Elijah, Go down with him: be (m) not afraid of him. And he arose, and went down with him unto the king.
(m) Thus the Lord gives boldness to his, that they fear not the threatenings of tyrants, who otherwise of themselves are afraid to do God's message.
John Gill
And the angel of the Lord said unto Elijah, The same as in 4Kings 1:3 or "had said" (g), as some render it, before this captain came:
go down with him; the captain and his men:
and be not afraid of him; of King Ahaziah, whom he might fear, because of the message he had sent him, that he should die of that sickness, and for turning back his messengers to the god of Ekron, and for destroying his two captains and their fifties; nor of his mother Jezebel, who had threatened his life for killing her prophets:
and he arose, and went down with him unto the king; boldly and courageously, not fearing his wrath; so that the captain not only had his life and the life of his men spared, but answered the end of his message also.
(g) "edixerat autem", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
he arose, and went down with him--a marvellous instance of faith and obedience. Though he well knew how obnoxious his presence was to the king, yet, on receiving God's command, he goes unhesitatingly, and repeats, with his own lips, the unwelcome tidings conveyed by the messengers.
1:161:16: եւ խօսեցաւ ընդ նմա՝ եւ ասէ. Փոխանակ զի առաքեցեր հրեշտակս հարցանել ՚ի Բահաղ զՃանճիկ աստուածն Ակկարոնի ※. որպէս առ ՚ի չգոյէ՛ Աստուծոյ ՚ի մէջ Իսրայէլի հարցանե՛լ ՚ի նմանէ. ո՞չ այդպէս, այլ ՚ի մահիճսդ յոր ելեր՝ մի՛ իջցես այտի, այլ մահո՛ւ մեռցիս[3759]։ [3759] Այլք. ՚Ի մէջ Իսրայէլի հարցանել։
16 եւ ասաց նրան. «Քանի որ պատգամաւորներ ես ուղարկել Ակկարոնի Բահաղ-Ճանճիկ Աստծու մօտ բան հարցնելու, կարծես թէ Իսրայէլի մէջ չկար Աստուած, որ նրանից հարցնէիր (մի բան, որ չպէտք է անէիր), ուստի այն մահիճը, որի մէջ պառկել ես, դրանից չես իջնելու, այլ մեռնելու ես»:
16 Անոր ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ Ակկարոնի Բահաղ–Ճանճիկ աստուծմէն հարցնելու համար պատգամաւորներ ղրկեցիր, իբր թէ Իսրայէլի մէջ Աստուած չկար, որ անոր բան հարցնէիր, անոր համար այդ քու ելած անկողինէդ վար պիտի չիջնես, հապա անշուշտ պիտի մեռնիս’»։
Եւ խօսեցաւ ընդ [11]նմա եւ ասէ``. Փոխանակ զի առաքեցեր հրեշտակս հարցանել [12]ի Բահաղ զՃանճիկ`` աստուածն Ակկարոնի, որպէս առ ի չգոյէ Աստուծոյ ի մէջ Իսրայելի հարցանել ի նմանէ, [13]ո՞չ այդպէս, այլ`` ի մահիճսդ յոր ելեր` մի՛ իջցես այտի, այլ մահու մեռցիս:

1:16: եւ խօսեցաւ ընդ նմա՝ եւ ասէ. Փոխանակ զի առաքեցեր հրեշտակս հարցանել ՚ի Բահաղ զՃանճիկ աստուածն Ակկարոնի ※. որպէս առ ՚ի չգոյէ՛ Աստուծոյ ՚ի մէջ Իսրայէլի հարցանե՛լ ՚ի նմանէ. ո՞չ այդպէս, այլ ՚ի մահիճսդ յոր ելեր՝ մի՛ իջցես այտի, այլ մահո՛ւ մեռցիս[3759]։
[3759] Այլք. ՚Ի մէջ Իսրայէլի հարցանել։
16 եւ ասաց նրան. «Քանի որ պատգամաւորներ ես ուղարկել Ակկարոնի Բահաղ-Ճանճիկ Աստծու մօտ բան հարցնելու, կարծես թէ Իսրայէլի մէջ չկար Աստուած, որ նրանից հարցնէիր (մի բան, որ չպէտք է անէիր), ուստի այն մահիճը, որի մէջ պառկել ես, դրանից չես իջնելու, այլ մեռնելու ես»:
16 Անոր ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ Ակկարոնի Բահաղ–Ճանճիկ աստուծմէն հարցնելու համար պատգամաւորներ ղրկեցիր, իբր թէ Իսրայէլի մէջ Աստուած չկար, որ անոր բան հարցնէիր, անոր համար այդ քու ելած անկողինէդ վար պիտի չիջնես, հապա անշուշտ պիտի մեռնիս’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 И сказал ему: так говорит Господь: за то, что ты посылал послов вопрошать Веельзевула, божество Аккаронское, как будто в Израиле нет Бога, чтобы вопрошать о слове Его,~--- с постели, на которую ты лег, не сойдешь с нее, но умрешь.
1:16 καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου further; this λέγει λεγω tell; declare κύριος κυριος lord; master τί τις.1 who?; what? ὅτι οτι since; that ἀπέστειλας αποστελλω send off / away ἀγγέλους αγγελος messenger ζητῆσαι ζητεω seek; desire ἐν εν in τῇ ο the Βααλ βααλ Baal; Vaal μυῖαν μυια God Ακκαρων ακκαρων not οὕτως ουτως so; this way ἡ ο the κλίνη κλινη bed ἐφ᾿ επι in; on ἧς ος who; what ἀνέβης αναβαινω step up; ascend ἐκεῖ εκει there οὐ ου not καταβήσῃ καταβαινω step down; descend ἀπ᾿ απο from; away αὐτῆς αυτος he; him ὅτι οτι since; that θανάτῳ θανατος death ἀποθανῇ αποθνησκω die
1:16 וַ wa וְ and יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak אֵלָ֜יו ʔēlˈāʸw אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH יַ֜עַן yˈaʕan יַעַן motive אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁלַ֣חְתָּ šālˈaḥtā שׁלח send מַלְאָכִים֮ malʔāḵîm מַלְאָךְ messenger לִ li לְ to דְרֹשׁ֮ ḏᵊrōš דרשׁ inquire בְּ bᵊ בְּ in בַ֣עַל vˈaʕal בַּעַל lord, baal זְבוּב֮ zᵊvûv זְבוּב fly אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) עֶקְרֹון֒ ʕeqrôn עֶקְרֹון Ekron הַֽ hˈa הֲ [interrogative] מִ mi מִן from בְּלִ֤י bbᵊlˈî בְּלִי destruction אֵין־ ʔên- אַיִן [NEG] אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לִ li לְ to דְרֹ֖שׁ ḏᵊrˌōš דרשׁ inquire בִּ bi בְּ in דְבָרֹ֑ו ḏᵊvārˈô דָּבָר word לָ֠כֵן lāḵˌēn לָכֵן therefore הַ ha הַ the מִּטָּ֞ה mmiṭṭˈā מִטָּה couch אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלִ֥יתָ ʕālˌîṯā עלה ascend שָּׁ֛ם ššˈām שָׁם there לֹֽא־ lˈō- לֹא not תֵרֵ֥ד ṯērˌēḏ ירד descend מִמֶּ֖נָּה mimmˌennā מִן from כִּֽי־ kˈî- כִּי that מֹ֥ות mˌôṯ מות die תָּמֽוּת׃ tāmˈûṯ מות die
1:16. et locutus est ei haec dicit Dominus quia misisti nuntios ad consulendum Beelzebub deum Accaron quasi non esset Deus in Israhel a quo possis interrogare sermonem ideo de lectulo super quem ascendisti non descendes sed morte morierisAnd said to him: Thus saith the Lord: Because thou hast sent messengers to consult Beelzebub, the god of Accaron, as though there were not a God in Israel, of whom thou mightest inquire the word; therefore, from the bed on which thou art gone up, thou shalt not come down, but thou shalt surely die.
16. And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to inquire of Baal-zebub the god of Ekron, is it because there is no God in Israel to inquire of his word? therefore thou shalt not come down from the bed whither thou art gone up, but shalt surely die.
1:16. And he said to him: “Thus says the Lord: Because you sent messengers to consult Beelzebub, the god of Ekron, as if there were no God in Israel, from whom you would be able to seek a word, therefore, from the bed to which you have ascended, you shall not descend. Instead, dying you shall die.”
1:16. And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to inquire of Baalzebub the god of Ekron, [is it] not because [there is] no God in Israel to inquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die.
And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to enquire of Baal- zebub the god of Ekron, [is it] not because [there is] no God in Israel to enquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die:

1:16 И сказал ему: так говорит Господь: за то, что ты посылал послов вопрошать Веельзевула, божество Аккаронское, как будто в Израиле нет Бога, чтобы вопрошать о слове Его,~--- с постели, на которую ты лег, не сойдешь с нее, но умрешь.
1:16
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τί τις.1 who?; what?
ὅτι οτι since; that
ἀπέστειλας αποστελλω send off / away
ἀγγέλους αγγελος messenger
ζητῆσαι ζητεω seek; desire
ἐν εν in
τῇ ο the
Βααλ βααλ Baal; Vaal
μυῖαν μυια God
Ακκαρων ακκαρων not
οὕτως ουτως so; this way
ο the
κλίνη κλινη bed
ἐφ᾿ επι in; on
ἧς ος who; what
ἀνέβης αναβαινω step up; ascend
ἐκεῖ εκει there
οὐ ου not
καταβήσῃ καταβαινω step down; descend
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
ὅτι οτι since; that
θανάτῳ θανατος death
ἀποθανῇ αποθνησκω die
1:16
וַ wa וְ and
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
אֵלָ֜יו ʔēlˈāʸw אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
יַ֜עַן yˈaʕan יַעַן motive
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁלַ֣חְתָּ šālˈaḥtā שׁלח send
מַלְאָכִים֮ malʔāḵîm מַלְאָךְ messenger
לִ li לְ to
דְרֹשׁ֮ ḏᵊrōš דרשׁ inquire
בְּ bᵊ בְּ in
בַ֣עַל vˈaʕal בַּעַל lord, baal
זְבוּב֮ zᵊvûv זְבוּב fly
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
עֶקְרֹון֒ ʕeqrôn עֶקְרֹון Ekron
הַֽ hˈa הֲ [interrogative]
מִ mi מִן from
בְּלִ֤י bbᵊlˈî בְּלִי destruction
אֵין־ ʔên- אַיִן [NEG]
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לִ li לְ to
דְרֹ֖שׁ ḏᵊrˌōš דרשׁ inquire
בִּ bi בְּ in
דְבָרֹ֑ו ḏᵊvārˈô דָּבָר word
לָ֠כֵן lāḵˌēn לָכֵן therefore
הַ ha הַ the
מִּטָּ֞ה mmiṭṭˈā מִטָּה couch
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלִ֥יתָ ʕālˌîṯā עלה ascend
שָּׁ֛ם ššˈām שָׁם there
לֹֽא־ lˈō- לֹא not
תֵרֵ֥ד ṯērˌēḏ ירד descend
מִמֶּ֖נָּה mimmˌennā מִן from
כִּֽי־ kˈî- כִּי that
מֹ֥ות mˌôṯ מות die
תָּמֽוּת׃ tāmˈûṯ מות die
1:16. et locutus est ei haec dicit Dominus quia misisti nuntios ad consulendum Beelzebub deum Accaron quasi non esset Deus in Israhel a quo possis interrogare sermonem ideo de lectulo super quem ascendisti non descendes sed morte morieris
And said to him: Thus saith the Lord: Because thou hast sent messengers to consult Beelzebub, the god of Accaron, as though there were not a God in Israel, of whom thou mightest inquire the word; therefore, from the bed on which thou art gone up, thou shalt not come down, but thou shalt surely die.
1:16. And he said to him: “Thus says the Lord: Because you sent messengers to consult Beelzebub, the god of Ekron, as if there were no God in Israel, from whom you would be able to seek a word, therefore, from the bed to which you have ascended, you shall not descend. Instead, dying you shall die.”
1:16. And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to inquire of Baalzebub the god of Ekron, [is it] not because [there is] no God in Israel to inquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Forasmuch: Kg2 1:3, Kg2 1:4, Kg2 1:6; Exo 4:22, Exo 4:23; Kg1 14:6-13, Kg1 21:18-24, Kg1 22:28
Baalzebub: Literally, "the lord of flies;" or, as the LXX render, Βααλ μυεαν θεον, Baal the fly god. See note on Exo 8:24.
on which thou art gone up: In the East there is usually at the end of each chamber a little gallery, raised three or four feet above the floor, with a balustrade in front, to which they go up by a few steps. here they place their beds; an allusion to which situation is involved in this declaration of Elijah's, and frequently referred to in the Sacred Scriptures. See note on Gen 49:4. Kg2 5:21; Psa 132:3
John Gill
And he said unto him,.... Elijah to King Ahaziah when introduced into his chamber; and after some discourse passed between them, he confirmed what he had said to his messengers, and expressed it in the same language as in 4Kings 1:3; see Gill on 4Kings 1:3, 4Kings 1:4
John Wesley
He said - To his very face. Nor durst the king lay hands upon him, being daunted with the prophet's presence, and confidence; and affrighted by the late dreadful evidence of his power with God.
1:171:17: Եւ մեռաւ ըստ բանին Տեառն զոր խօսեցաւ Եղիա։Եւ Յովրամ որդի Աքաաբու թագաւորէ՛ ՚ի վերայ Իսրայէլի ՚ի Սամարիա ա՛մս երկոտասան, յամի ութուտա՛սներորդի Յովսափատայ արքայի Յուդայ. եւ արար չա՛ր առաջի Տեառն, բայց ո՛չ իբրեւ զեղբարս իւր, եւ ո՛չ իբրեւ զմայր իւր։ Եւ եբա՛րձ զարձանսն Բահաղու զոր արար հայր նորա՝ եւ խորտակեա՛ց զնոսա. սակայն ՚ի մեղս տանն Յերոբովամայ որ յանցոյցն զԻսրայէլ՝ յարեցաւ, եւ ո՛չ մեկնեցաւ ՚ի նոցանէն. եւ սրտմտեցաւ բարկութեամբ Տէր ՚ի վերայ տան Աքաաբու։ Եւ թագաւորեաց Յովրամ եղբայր նորա ընդ նորա, յամի երկրորդի Յովրամայ արքայի Յուդայ՝ որդւոյ Յովսափատու, զի ո՛չ գոյր նորա որդի[3760]։
17 Եւ նա մեռաւ, ինչպէս որ Տէրն էր ասել Եղիային: Աքաաբի որդի Յորամը Յուդայի երկրի արքայ Յոսափատի թագաւորութեան տասնութերորդ տարում թագաւորեց Իսրայէլի վրայ Սամարիայում տասներկու տարի: Նա չարիք գործեց Տիրոջ առջեւ, բայց ոչ իր եղբայրների եւ իր մօր նման: Նա հանեց ու ոչնչացրեց իր հօր պատրաստած Բահաղի արձանները, բայց գործեց Յերոբովամի այն մեղքերը, որոնցով նա մեղանչել էր տուել Իսրայէլին, դրանցից չհրաժարուեց, ուստի Տէրը խիստ զայրացաւ Աքաաբի տան վրայ: Յոսափատի որդի Յուդայի երկրի արքայ Յորամի թագաւորութեան երկրորդ տարում Օքոզիայի փոխարէն իշխել էր իր եղբայր Յորամը, որովհետեւ Օքոզիան որդի չունէր:
17 Ոքոզիա մեռաւ Տէրոջը խօսքին համեմատ, որ Եղիա ըսեր էր եւ որովհետեւ անիկա որդի չունէր, անոր տեղը Յովրամ թագաւոր եղաւ՝ Յուդայի Յովսափատեան Յովրամ թագաւորին երկրորդ տարին։
Եւ մեռաւ ըստ բանին Տեառն զոր խօսեցաւ Եղիա: [14]Եւ Յովրամ որդի Աքաաբու թագաւորէ ի վերայ Իսրայելի ի Սամարիա ամս երկոտասան, յամի ութուտասներորդի Յովսափատայ արքայի Յուդայ. եւ արար չար առաջի Տեառն, բայց ոչ իբրեւ զեղբարս իւր եւ ոչ իբրեւ զմայր իւր: Եւ եբարձ զարձանսն Բահաղու զոր արար հայր նորա, եւ խորտակեաց զնոսա: Սակայն ի մեղս տանն Յերոբովամայ որ յանցոյցն զԻսրայէլ` յարեցաւ, եւ ոչ մեկնեցաւ ի նոցանէն. եւ սրտմտեցաւ բարկութեամբ Տէր ի վերայ տանն Աքաաբու:`` Եւ թագաւորեաց Յովրամ [15]եղբայր նորա`` ընդ նորա, յամի երկրորդի Յովրամայ արքայի Յուդայ` որդւոյ Յովսափատու, զի ոչ գոյր նորա որդի:

1:17: Եւ մեռաւ ըստ բանին Տեառն զոր խօսեցաւ Եղիա։Եւ Յովրամ որդի Աքաաբու թագաւորէ՛ ՚ի վերայ Իսրայէլի ՚ի Սամարիա ա՛մս երկոտասան, յամի ութուտա՛սներորդի Յովսափատայ արքայի Յուդայ. եւ արար չա՛ր առաջի Տեառն, բայց ո՛չ իբրեւ զեղբարս իւր, եւ ո՛չ իբրեւ զմայր իւր։ Եւ եբա՛րձ զարձանսն Բահաղու զոր արար հայր նորա՝ եւ խորտակեա՛ց զնոսա. սակայն ՚ի մեղս տանն Յերոբովամայ որ յանցոյցն զԻսրայէլ՝ յարեցաւ, եւ ո՛չ մեկնեցաւ ՚ի նոցանէն. եւ սրտմտեցաւ բարկութեամբ Տէր ՚ի վերայ տան Աքաաբու։ Եւ թագաւորեաց Յովրամ եղբայր նորա ընդ նորա, յամի երկրորդի Յովրամայ արքայի Յուդայ՝ որդւոյ Յովսափատու, զի ո՛չ գոյր նորա որդի[3760]։
17 Եւ նա մեռաւ, ինչպէս որ Տէրն էր ասել Եղիային: Աքաաբի որդի Յորամը Յուդայի երկրի արքայ Յոսափատի թագաւորութեան տասնութերորդ տարում թագաւորեց Իսրայէլի վրայ Սամարիայում տասներկու տարի: Նա չարիք գործեց Տիրոջ առջեւ, բայց ոչ իր եղբայրների եւ իր մօր նման: Նա հանեց ու ոչնչացրեց իր հօր պատրաստած Բահաղի արձանները, բայց գործեց Յերոբովամի այն մեղքերը, որոնցով նա մեղանչել էր տուել Իսրայէլին, դրանցից չհրաժարուեց, ուստի Տէրը խիստ զայրացաւ Աքաաբի տան վրայ: Յոսափատի որդի Յուդայի երկրի արքայ Յորամի թագաւորութեան երկրորդ տարում Օքոզիայի փոխարէն իշխել էր իր եղբայր Յորամը, որովհետեւ Օքոզիան որդի չունէր:
17 Ոքոզիա մեռաւ Տէրոջը խօսքին համեմատ, որ Եղիա ըսեր էր եւ որովհետեւ անիկա որդի չունէր, անոր տեղը Յովրամ թագաւոր եղաւ՝ Յուդայի Յովսափատեան Յովրամ թագաւորին երկրորդ տարին։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 И умер он по слову Господню, которое изрек Илия. И воцарился Иорам [брат Охозии], вместо него, во второй год Иорама, сына Иосафатова, царя Иудейского, так как сына у того не было.
1:17 καὶ και and; even ἀπέθανεν αποθνησκω die κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ὃ ος who; what ἐλάλησεν λαλεω talk; speak Ηλιου ηλιου Ēliou; Iliu
1:17 וַ wa וְ and יָּ֜מָת yyˈāmoṯ מות die כִּ ki כְּ as דְבַ֥ר ḏᵊvˌar דָּבָר word יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יִּמְלֹ֤ךְ yyimlˈōḵ מלך be king יְהֹורָם֙ yᵊhôrˌām יְהֹורָם Jehoram תַּחְתָּ֔יו פ taḥtˈāʸw f תַּחַת under part בִּ bi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year שְׁתַּ֔יִם šᵊttˈayim שְׁנַיִם two לִ li לְ to יהֹורָ֥ם yhôrˌām יְהֹורָם Jehoram בֶּן־ ben- בֵּן son יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah כִּ֛י kˈî כִּי that לֹֽא־ lˈō- לֹא not הָ֥יָה hˌāyā היה be לֹ֖ו lˌô לְ to בֵּֽן׃ bˈēn בֵּן son
1:17. mortuus est ergo iuxta sermonem Domini quem locutus est Helias et regnavit Ioram frater eius pro eo anno secundo Ioram filii Iosaphat regis Iudae non enim habebat filiumSo he died, according to the word of the Lord, which Elias spoke; and Joram, his brother, reigned in his stead, in the second year of Joram, the son of Josaphat, king of Juda, because he had no son.
17. So he died according to the word of the LORD which Elijah had spoken. And Jehoram began to reign in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.
1:17. And so he died, in accord with the word of the Lord, which Elijah spoke. And Jehoram, his brother, reigned in his place, in the second year of Jehoram, the son of Jehoshaphat, the king of Judah. For he had no son.
1:17. So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.
So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son:

1:17 И умер он по слову Господню, которое изрек Илия. И воцарился Иорам [брат Охозии], вместо него, во второй год Иорама, сына Иосафатова, царя Иудейского, так как сына у того не было.
1:17
καὶ και and; even
ἀπέθανεν αποθνησκω die
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ος who; what
ἐλάλησεν λαλεω talk; speak
Ηλιου ηλιου Ēliou; Iliu
1:17
וַ wa וְ and
יָּ֜מָת yyˈāmoṯ מות die
כִּ ki כְּ as
דְבַ֥ר ḏᵊvˌar דָּבָר word
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
וַ wa וְ and
יִּמְלֹ֤ךְ yyimlˈōḵ מלך be king
יְהֹורָם֙ yᵊhôrˌām יְהֹורָם Jehoram
תַּחְתָּ֔יו פ taḥtˈāʸw f תַּחַת under part
בִּ bi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
שְׁתַּ֔יִם šᵊttˈayim שְׁנַיִם two
לִ li לְ to
יהֹורָ֥ם yhôrˌām יְהֹורָם Jehoram
בֶּן־ ben- בֵּן son
יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
כִּ֛י kˈî כִּי that
לֹֽא־ lˈō- לֹא not
הָ֥יָה hˌāyā היה be
לֹ֖ו lˌô לְ to
בֵּֽן׃ bˈēn בֵּן son
1:17. mortuus est ergo iuxta sermonem Domini quem locutus est Helias et regnavit Ioram frater eius pro eo anno secundo Ioram filii Iosaphat regis Iudae non enim habebat filium
So he died, according to the word of the Lord, which Elias spoke; and Joram, his brother, reigned in his stead, in the second year of Joram, the son of Josaphat, king of Juda, because he had no son.
1:17. And so he died, in accord with the word of the Lord, which Elijah spoke. And Jehoram, his brother, reigned in his place, in the second year of Jehoram, the son of Jehoshaphat, the king of Judah. For he had no son.
1:17. So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Вместо бездетного Охозии (70-ти слав. не имеют замечания ст. 17: о бездетности Охозии) воцарился брат его Иорам. "Был закон, чтобы царство наследовали дети царей, а если нет детей, старший брат или ближайший родственник" (блаж. Феодорит, вопр. 5: на 4: Цар.). Время воцарения Иорама израильского определяется неодинаково в трех различных местностях: а) здесь (ст. 17) - во 2-й год царствования Иорама иудейского сына Иосафата (ср. 3: Цар. XXII:50); б) в 4: Цар. III:1: в 18-й год Иосафата и в) в 4: Цар. VIII:16: говорится, что, напротив, Иорам иудейский воцарился в 5-й год Иорама израильского. Две последние даты оправдываются свидетельством III гл. о совместном походе Иорама с Иосафатом на Моава; дата же данного места объясняется, может быть, тем, что Иосафат иудейский некоторое время (около 5: лет) мог иметь соправителем сына своего Иорама.
Adam Clarke: Commentary on the Bible - 1831
1:17: And Jehoram reigned in his stead - The Vulgate, Septuagint, and Syriac say, Jehoram His Brother reigned in his stead, in the second year of Jehoram. There were two Jehorams who were contemporary: the first, the son of Ahab, brother to Ahaziah, and his successor in the kingdom of Israel; the second, the son of Jehoshaphat, king of Judah, who succeeded his father in Judah. But there is a difficulty here: "How is it that Jehoram the brother of Ahaziah began to reign in the second year of Jehoram son of Jehoshaphat, seeing that, according to Kg2 3:1, he began his reign in the eighteenth year of the reign of Jehoshaphat; and, according to Kg2 8:16, Jehoram son of Jehoshaphat began to reign in the fifth year of Jehoram king of Israel?" Calmet and others answer thus: "Jehoram king of Israel began to reign in the eighteenth year of Jehoshaphat king of Judah, which was the second year after this same Jehoshaphat had given the viceroyalty to his son Jehoram; and afterwards Jehoshaphat communicated the royalty to Jehoram his successor, two years before his death, and the fifth year of Jehoram, king of Israel." Dr. Lightfoot takes another method: -
"Observe," says he, "these texts, Kg1 22:51 : Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years; and Kg2 1:17 : And Ahaziah died according to the word of the Lord which Elijah had spoken, and Jehoram reigned in his stead, in the second gear of Jehoram son of Jehoshaphat king of Judah; and Kg2 3:1 : Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah. By these scriptures it is most plain, that both Jehoram the son of Jehoshaphat, and Ahaziah the son of Ahab, began to reign in the seventeenth of Jehoshaphat; for who sees not in these texts that Jehoshaphat's eighteenth, when Jehoram the son of Ahab began to reign, is called the second year of Jehoram the son of Jehoshaphat? Now Jehoshaphat's reign was not yet expired by eight or nine years, for this was in his seventeenth year, and he reigned twenty-five years, Kg1 22:42; nor was Ahab's reign expired by two or three years, for this was in his twentieth year, and he reigned twenty-two years. Kg1 16:29. But the reason why both their sons came thus into their thrones in their lifetime, and both in the same year, was because their fathers, Jehoshaphat and Ahab, were both engaged in the war against the Syrians about Ramoth-gilead: and while they were providing for it, and carrying it on, they made their sons viceroys, and set them to reign in their stead, while they were absent or employed upon that expedition."
This is very probable, and seems well supported by the above texts, and would solve all the difficulties with which many have been puzzled and not a few stumbled, had we sufficient evidence for the viceroyalty here mentioned.
Albert Barnes: Notes on the Bible - 1834
1:17: The similarity of names in the two royal houses of Israel and Judah at this time, and at no other, seems to be the consequence of the close ties which united the two reigning families, and is well noted among the "undesigned coincidences" of the Old Testament. The accession of the Israelite Jehoram (Ahab's brother) took place, according to Kg2 3:1, in the eighteenth year of Jehoshaphat. Jehoram of Judah perhaps received the royal title from his father as early as his father's sixteenth year, when he was about to join Ahab against the Syrians; the same year might then be called either the eighteenth year of Jehoshaphat or the second year of Jehoram.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: Jehoram: As it is said in Kg2 3:1, that he began his reign in the eighteenth of Jehoshaphat, it is supposed that Jehoshaphat admitted his son Jehoram to reign with him eight or nine years before his death. "The second year that Jehoram was Prorex, and the eighteenth of Jehoshaphat."
in the second: Kg2 3:1, Kg2 8:16, Kg2 8:17; Kg1 22:51
Carl Friedrich Keil and Franz Delitzsch

When Ahaziah died, according to the word of the Lord through Elijah, as he had no son, he was followed upon the throne by his brother Joram, "in the second year of Joram the son of Jehoshaphat, king of Judah." This statement is at variance both with that in 4Kings 3:1, to the effect that Joram began to reign in the eighteenth year of Jehoshaphat, and with that in 3Kings 22:52, viz., that Ahaziah ascended the throne in the seventeenth year of the reign of Jehoshaphat, which lasted twenty-five years, and also with the statement in 4Kings 8:16, that Joram of Judah became king over Judah in the fifth year of Joram of Israel. If, for example, Ahaziah of Israel died after a reign of not quite two years, at the most a year and a half, in the eighteenth year of Jehoshaphat; as Jehoshaphat himself reigned twenty-five years, he cannot have died till the seventh year of Joram of Israel, and his son Joram followed him upon the throne. The last of these discrepancies may be solved very simply, from the fact that, according to 4Kings 8:16, Jehoshaphat was still king when his son Joram began to reign so that Jehoshaphat abdicated in favour of his son about two years before his death. And the first discrepancy (that between 4Kings 1:17 and 3Kings 3:1) is removed by Usher (Annales M. ad a.m. 3106 and 3112), Lightfoot, and others, after the example of the Seder Olam, by the assumption of the co-regency. According to this, when Jehoshaphat went with Ahab to Ramoth in Gilead to war against the Syrians, in the eighteenth year of his reign, which runs parallel to the twenty-second year of the reign of Ahab, he appointed his son Joram to the co-regency, and transferred to him the administration of the kingdom. It is from this co-regency that the statement in 4Kings 1:17 is dated, to the effect that Joram of Israel became king in the second year of Joram of Judah. This second year of the co-regency of Joram corresponds to the eighteenth year of the reign of Jehoshaphat (4Kings 3:1). And in the fifth year of his co-regency Jehoshaphat gave up the reins of government entirely to him. It is from this point in time, i.e., from the twenty-third year of Jehoshaphat, that we are to reckon the eight years of the reign of Joram (of Judah), so that he only reigned six years more after his father's death.
(Note: Wolff indeed boldly declares that "the co-regency of Joram is a pure fiction, and the biblical historians do not furnish the slightest warrant for any such supposition" (see p. 628 of the treatise mentioned at p. 187); but he cannot think of any other way of reconciling the differences than by making several alterations in the text, and inventing a co-regency in the case of the Israelitish king Ahaziah. The synchronism of the reigns of the Israelitish kings necessarily requires the solution adopted in the text. For if Joram of Israel, who began to reign in the eighteenth year of Jehoshaphat and reigned twelve years (4Kings 3:1), was slain at the same time as Ahaziah of Judah (4Kings 9:24-27), and Ahaziah of Judah reigned about one year and his predecessor Joram about eight years, so that the two together certainly reigned fully eight years; Joram of Judah must have ascended the throne four years after Joram of Israel, i.e., in the twenty-third year of Jehoshaphat, which runs parallel to the fifty year of Joram of Israel. Consequently the twenty-five years of Jehoshaphat are to be reduced to twenty-three in reckoning the sum-total of the years embraced by the period of the kings. It is true that there is no analogy for this combination of the years of the reigns of two kings, since the other reductions of which different chronologists are fond are perfectly arbitrary, and the case before us stands quite alone; but this exception to the rule is indicated clearly enough in the statement in 4Kings 8:16, that Joram began to reign while Jehoshaphat was (still) king. When, however, Thenius objects to this mode of reconciling the differences, which even Winer adopts in the third edition of his bibl. Real-Wצrterbuch, i. p. 539, on the ground that the reign of Joram is dated most precisely in 3Kings 22:51 and 2Chron 21:1, 2Chron 21:5,2Chron 21:20, from the death of Jehoshaphat, and that an actual co-regency, viz., that of Jotham, is expressly mentioned in 4Kings 15:5, which does not render it at all necessary to carry the years of his reign into those of his father's, this appeal to the case of Jotham cannot prove anything, for the simple reason that the biblical text knows nothing of any co-regency of Jotham and Uzziah, but simply states that when Uzziah was smitten with leprosy, his son Jotham judged the people of the land, but that he did not become king till after his father's death (4Kings 15:5, 4Kings 15:7; 2Chron 26:21, 2Chron 26:23). It is indeed stated in 3Kings 22:51 and 2Chron 26:1, 2Chron 26:5,2Chron 26:20, that Jehoshaphat died and his son Joram became king, which may be understood as meaning that he did not become king till after the death of Jehoshaphat; but there is no necessity to understand it so, and therefore it can be very easily reconciled with the more precise statement in 4Kings 8:16, that Joram ascended the throne during the reign of Jehoshaphat, whereas the assertion of Thenius, that the circumstantial clause יהוּדה מלך ויהושׁפט in 4Kings 8:16 is a gloss, is not critically established by the absence of these words from the lxx, Syr., and Arabic, and to expunge them from the text is nothing but an act of critical violence.)
We have no information as to the reason which induced Jehoshaphat to abdicate in favour of his son two years before his death; for there is very little probability in the conjecture of Lightfoot (Opp. i. p. 85), that Jehoshaphat did this when he commenced the war with the Moabites in alliance with Joram of Israel, for the simple reason that the Moabites revolted after the death of Ahab, and Joram made preparations for attacking them immediately after their rebellion (4Kings 3:5-7), so that he must have commenced this expedition before the fifth year of his reign.
Geneva 1599
So he died according to the word of the LORD which Elijah had spoken. And (n) Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.
(n) Jehoshaphat going to battle against the Syrians, made his son Jehoram king in the 17th year of his reign: and in the 18th year which was the second year of his son, Jehoram the son of Ahab reigned in Israel: and in the fifth year of this Jehoram Jehoshaphat died, and the kingdom of Judah was confirmed to his son.
John Gill
So he died, according to the word of the Lord which Elijah had spoken,.... How long or how soon after this is not said; however, he died of the sickness, and on the bed to which he went up, as he said:
and Jehoram reigned in his stead: who was another son of Ahab, and brother of Ahaziah, 4Kings 3:1, in the second year of Jehoram the son of Jehoshaphat king of Judah; but as he must begin his reign in the nineteenth, or in the latter end of the eighteenth year of Jehoshaphat, see 3Kings 22:51 and Jehoshaphat reigned in all twenty five years, 3Kings 22:42, he must live and reign after this six or seven years; this therefore is to be reconciled by observing, that this son of Jehoshaphat was made viceroy, or was taken into partnership in the throne by his father when he went with Ahab to Ramothgilead; and it was in the second year of this his reign with his father that the other Jehoram began his:
because he had no son; that is, Ahaziah, wherefore his brother reigned in his stead.
John Wesley
Jehoram - His brother. The son of Jehoshaphat - Jehoshaphat, in his seventeenth year, when he went to Ahab, and with him to Ramoth - Gilead, appointed his son Jehoram his vice - roy, and (in case of his death) his successor. In the second year from that time, when Jehoram was thus made vice - king in his father's stead; this Jehoram, Ahab's son, began to reign: and in the fifth year of the reign of this Jehoram son of Ahab, which was about the twenty - fourth year of Jehoshaphat's reign, Jehoram son of Jehoshaphat was made king of Judah, together with his father.
Robert Jamieson, A. R. Fausset and David Brown
AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (4Kings 1:17-18)
Jehoram--The brother of Ahaziah (see on 4Kings 3:1).
1:181:18: Եւ մնացորդք բանիցն Ոքոզեայ եւ ամենայն ինչ զոր արար, ո՞չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Իսրայէլի։
18 Օքոզիայի մնացած գործերը եւ այն ամէնը, ինչ արել է նա, չէ՞ որ նկարագրուած են Իսրայէլի թագաւորների ժամանակագրութեան մէջ:
18 Ոքոզիային ըրած գործերուն մնացորդ պատմութիւնը ահա Իսրայէլի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։
Եւ մնացորդք բանիցն Ոքոզեայ [16]եւ ամենայն ինչ`` զոր արար, ո՞չ աւանիկ գրեալ են ի գիրս բանից աւուրց թագաւորացն Իսրայելի:

1:18: Եւ մնացորդք բանիցն Ոքոզեայ եւ ամենայն ինչ զոր արար, ո՞չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Իսրայէլի։
18 Օքոզիայի մնացած գործերը եւ այն ամէնը, ինչ արել է նա, չէ՞ որ նկարագրուած են Իսրայէլի թագաւորների ժամանակագրութեան մէջ:
18 Ոքոզիային ըրած գործերուն մնացորդ պատմութիւնը ահա Իսրայէլի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 Прочее об Охозии, что он сделал, написано в летописи царей Израильских.
1:18 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Οχοζιου οχοζιας 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 ἐπὶ επι in; on βιβλίου βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel [a] καὶ και and; even Ιωραμ ιωραμ Iōram; Ioram υἱὸς υιος son Αχααβ αχααβ reign ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria ἔτη ετος year δέκα δεκα ten δύο δυο two ἐν εν in ἔτει ετος year ὀκτωκαιδεκάτῳ οκτωκαιδεκατος Iōsaphat; Iosafat βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha [b] καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master πλὴν πλην besides; only οὐχ ου not ὡς ως.1 as; how οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ὡς ως.1 as; how ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him [c] καὶ και and; even ἀπέστησεν αφιστημι distance; keep distance τὰς ο the στήλας στηλη the Βααλ βααλ Baal; Vaal ἃς ος who; what ἐποίησεν ποιεω do; make ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even συνέτριψεν συντριβω fracture; smash αὐτάς αυτος he; him πλὴν πλην besides; only ἐν εν in ταῖς ο the ἁμαρτίαις αμαρτια sin; fault οἴκου οικος home; household Ιεροβοαμ ιεροβοαμ who; what ἐξήμαρτεν εξαμαρτανω the Ισραηλ ισραηλ.1 Israel ἐκολλήθη κολλαω cling; join οὐκ ου not ἀπέστη αφιστημι distance; keep distance ἀπ᾿ απο from; away αὐτῶν αυτος he; him [d] καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament κύριος κυριος lord; master εἰς εις into; for τὸν ο the οἶκον οικος home; household Αχααβ αχααβ Achaab; Akhaav
1:18 וְ wᵊ וְ and יֶ֛תֶר yˈeṯer יֶתֶר remainder דִּבְרֵ֥י divrˌê דָּבָר word אֲחַזְיָ֖הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make הֲ hᵃ הֲ [interrogative] לֹֽוא־ lˈô- לֹא not הֵ֣מָּה hˈēmmā הֵמָּה they כְתוּבִ֗ים ḵᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
1:18. reliqua autem verborum Ohoziae quae operatus est nonne haec scripta sunt in libro sermonum dierum regum IsrahelBut the rest of the acts of Ochozias, which he did, are they not written in the book of the words of the days of the kings of Israel?
18. Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel?
1:18. But the rest of the words of Ahaziah that he worked, have these not been written in the book of the words of the days of the kings of Israel?
1:18. Now the rest of the acts of Ahaziah which he did, [are] they not written in the book of the chronicles of the kings of Israel?
Now the rest of the acts of Ahaziah which he did, [are] they not written in the book of the chronicles of the kings of Israel:

1:18 Прочее об Охозии, что он сделал, написано в летописи царей Израильских.
1:18
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
τῶν ο the
λόγων λογος word; log
Οχοζιου οχοζιας 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
ἐπὶ επι in; on
βιβλίου βιβλιον scroll
λόγων λογος word; log
τῶν ο the
ἡμερῶν ημερα day
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel

[a]
καὶ και and; even
Ιωραμ ιωραμ Iōram; Ioram
υἱὸς υιος son
Αχααβ αχααβ reign
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
ἔτη ετος year
δέκα δεκα ten
δύο δυο two
ἐν εν in
ἔτει ετος year
ὀκτωκαιδεκάτῳ οκτωκαιδεκατος Iōsaphat; Iosafat
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha

[b]
καὶ και and; even
ἐποίησεν ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
πλὴν πλην besides; only
οὐχ ου not
ὡς ως.1 as; how
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
ὡς ως.1 as; how
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him

[c]
καὶ και and; even
ἀπέστησεν αφιστημι distance; keep distance
τὰς ο the
στήλας στηλη the
Βααλ βααλ Baal; Vaal
ἃς ος who; what
ἐποίησεν ποιεω do; make
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
συνέτριψεν συντριβω fracture; smash
αὐτάς αυτος he; him
πλὴν πλην besides; only
ἐν εν in
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
οἴκου οικος home; household
Ιεροβοαμ ιεροβοαμ who; what
ἐξήμαρτεν εξαμαρτανω the
Ισραηλ ισραηλ.1 Israel
ἐκολλήθη κολλαω cling; join
οὐκ ου not
ἀπέστη αφιστημι distance; keep distance
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him

[d]
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
ὀργῇ οργη passion; temperament
κύριος κυριος lord; master
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Αχααβ αχααβ Achaab; Akhaav
1:18
וְ wᵊ וְ and
יֶ֛תֶר yˈeṯer יֶתֶר remainder
דִּבְרֵ֥י divrˌê דָּבָר word
אֲחַזְיָ֖הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
הֲ hᵃ הֲ [interrogative]
לֹֽוא־ lˈô- לֹא not
הֵ֣מָּה hˈēmmā הֵמָּה they
כְתוּבִ֗ים ḵᵊṯûvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֛פֶר sˈēfer סֵפֶר letter
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
לְ lᵊ לְ to
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
1:18. reliqua autem verborum Ohoziae quae operatus est nonne haec scripta sunt in libro sermonum dierum regum Israhel
But the rest of the acts of Ochozias, which he did, are they not written in the book of the words of the days of the kings of Israel?
1:18. But the rest of the words of Ahaziah that he worked, have these not been written in the book of the words of the days of the kings of Israel?
1:18. Now the rest of the acts of Ahaziah which he did, [are] they not written in the book of the chronicles of the kings of Israel?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: in the book: Kg1 14:19, Kg1 22:39
Next: 4 Kings (2 Kings) Chapter 2
John Gill
Now the rest of the acts of Ahaziah which he did,.... During his two years' reign, which yet were imperfect, and his acts must be but few:
are they not written in the book of the chronicles of the kings of Israel? in which were written his father Ahab's also, and his predecessors', see 3Kings 22:39.