Թագաւորութիւններ Դ / 2 Kings - 17 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter gives us an account of the captivity of the ten tribes, and so finishes the history of that kingdom, after it had continued about 265 years, from the setting up of Jeroboam the son of Nebat. In it we have, I. A short narrative of this destruction, ver. 1-6. II. Remarks upon it, and the causes of it, for the justifying of God in it and for warning to others, ver. 7-23. III. An account of the nations which succeeded them in the possession of their land, and the mongrel religion set up among them, ver. 24-41.
Adam Clarke: Commentary on the Bible - 1831
Hoshea's wicked reign, Kg2 17:1, Kg2 17:2. Shalmaneser comes up against him, makes him tributary, and then casts him into prison, Kg2 17:3, Kg2 17:4. He besieges Samaria three years; and at last takes it, and carries Israel captive into Assyria, and places them in different cities of the Assyrians and Medes, Kg2 17:5, Kg2 17:6. The reason why Israel was thus afflicted; their idolatry, obstinacy, divination, etc., Kg2 17:7-18. Judah copies the misconduct of Israel, Kg2 17:19. The Lord rejects all the seed of Israel, Kg2 17:20-23. The king of Assyria brings different nations and places them in Samaria, and the cities from which the Israelites had been led away into captivity, Kg2 17:24. Many of these strange people are destroyed by lions, Kg2 17:25. The king of Assyria sends back some of the Israelitish priests to teach these nations the worship of Jehovah; which worship they incorporate with their own idolatry, Kg2 17:26-33. The state of the Israelites, and strange nations in the land of Israel, Kg2 17:34-41.
4 Kings (2 Kings) 17:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 17:1, Hoshea's wicked reign; Kg2 17:3, Being subdued by Shalmaneser, he conspires against him with So, king of Egypt; Kg2 17:5, Samaria for sinning is led into captivity; Kg2 17:24, The strange nations which were transplanted into Samaria, being plagued with lions, make a mixture of religions.
Carl Friedrich Keil and Franz Delitzsch

Reign of Hoshea King of Israel. - 4Kings 17:1. In the twelfth year of Ahaz began Hoshea to reign. As Hoshea conspired against Pekah, according to 4Kings 15:30, in the fourth year of Ahaz, and after murdering him made himself king, whereas according to the verse before us it was not till the twelfth year of Ahaz that he really became king, his possession of the throne must have been contested for eight years. The earlier commentators and almost all the chronologists have therefore justly assumed that there was en eight years' anarchy between the death of Pekah and the commencement of Hoshea's reign. This assumption merits the preference above all the attempts made to remove the discrepancy by alterations of the text, since there is nothing at all surprising in the existence of anarchy at a time when the kingdom was in a state of the greatest inward disturbance and decay. Hoshea reigned nine years, and "did that which was evil in the eyes of Jehovah, though not like the kings of Israel before him" (4Kings 17:2). We are not told in what Hoshea was better than his predecessors, nor can it be determined with any certainty, although the assumption that he allowed his subjects to visit the temple at Jerusalem is a very probable one, inasmuch as, according to 2Chron 30:10., Hezekiah invited to the feast of the Passover, held at Jerusalem, the Israelites from Ephraim and Manasseh as far as to Zebulun, and some individuals from these tribes accepted his invitation. But although Hoshea was better than his predecessors, the judgment of destruction burst upon the sinful kingdom and people in his reign, because he had not truly turned to the Lord; a fact which has been frequently repeated in the history of the world, namely, that the last rulers of a decaying kingdom have not been so bad as their forefathers. "God is accustomed to defer the punishment of the elders in the greatness of His long-suffering, to see whether their descendants will come to repentance; but if this be not the case, although they may not be so bad, the anger of God proceeds at length to visit iniquity (cf. Ex 20:5)." Seb. Schmidt.
John Gill
INTRODUCTION TO 2 KINGS 17
This chapter relates the captivity of the ten tribes of Israel, and how it came about, 4Kings 17:1, the cause of it, their idolatry, which they persisted in, notwithstanding the remonstrances made against it, 4Kings 17:7, in whose stead were placed people from different parts, who exercised a mixed religion, partly Heathenish, and partly Israelitish, 4Kings 17:24.
John Wesley
To reign - He usurped the kingdom in Ahaz's fourth year; but either was not owned as king, by the generality of the people; or was not accepted and established in his kingdom, 'till Ahaz's twelfth year. Nine - After his confirmation and peaceable possession of his kingdom: for in all, he reigned seventeen, or eighteen years; twelve with Ahaz, who reigned sixteen years, and six with Hezekiah.
Robert Jamieson, A. R. Fausset and David Brown
HOSHEA'S WICKED REIGN. (4Kings 17:1-6)
In the twelfth year of Ahaz king of Judah, began Hoshea . . . to reign--The statement in 4Kings 15:30 may be reconciled with the present passage in the following manner: Hoshea conspired against Pekah in the twentieth year of the latter, which was the eighteenth of Jotham's reign. It was two years before Hoshea was acknowledged king of Israel, that is, in the fourth of Ahaz, and twentieth of Jotham. In the twelfth year of Ahaz his reign began to be tranquil and prosperous [CALMET].
17:117:1: Յամի երկոտասաներորդի Աքազու արքայի Յուդայ, թագաւորեաց Ովսէէ որդի Ելայ ՚ի վերայ Իսրայէլի ՚ի Սամարիա ամս ինն[3956]։ [3956] Ոմանք. Որդի Ելայի։
1 Յուդայի երկրի արքայ Աքազի թագաւորութեան տասներկուերորդ տարում Իսրայէլի վրայ թագաւորեց Ելայի որդի Օսէէն: Նա Սամարիայում թագաւորեց ինը տարի:
17 Յուդայի Աքազ թագաւորին տասնըերկրորդ տարին Իսրայէլի վրայ Էլայի որդին Ովսէէն թագաւոր եղաւ Սամարիայի մէջ ու ինը տարի թագաւորեց։
Յամի երկոտասաներորդի Աքազու արքայի Յուդայ, թագաւորեաց Ովսէէ որդի Եղայ ի վերայ Իսրայելի ի Սամարիա ամս ինն:

17:1: Յամի երկոտասաներորդի Աքազու արքայի Յուդայ, թագաւորեաց Ովսէէ որդի Ելայ ՚ի վերայ Իսրայէլի ՚ի Սամարիա ամս ինն[3956]։
[3956] Ոմանք. Որդի Ելայի։
1 Յուդայի երկրի արքայ Աքազի թագաւորութեան տասներկուերորդ տարում Իսրայէլի վրայ թագաւորեց Ելայի որդի Օսէէն: Նա Սամարիայում թագաւորեց ինը տարի:
17 Յուդայի Աքազ թագաւորին տասնըերկրորդ տարին Իսրայէլի վրայ Էլայի որդին Ովսէէն թագաւոր եղաւ Սամարիայի մէջ ու ինը տարի թագաւորեց։
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17:117:1 В двенадцатый год Ахаза, царя Иудейского, воцарился Осия, сын Илы, в Самарии над Израилем {и царствовал} девять лет.
17:1 ἐν εν in ἔτει ετος year δωδεκάτῳ δωδεκατος twelfth τῷ ο the Αχαζ αχαζ Achaz; Akhaz βασιλεῖ βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ἐβασίλευσεν βασιλευω reign Ωσηε ωσηε Hōsēe; Osie υἱὸς υιος son Ηλα ηλα in Σαμαρείᾳ σαμαρεια Samareia; Samaria ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel ἐννέα εννεα nine ἔτη ετος year
17:1 בִּ bi בְּ in שְׁנַת֙ šᵊnˌaṯ שָׁנָה year שְׁתֵּ֣ים šᵊttˈêm שְׁנַיִם two עֶשְׂרֵ֔ה ʕeśrˈē עֶשְׂרֵה -teen לְ lᵊ לְ to אָחָ֖ז ʔāḥˌāz אָחָז Ahaz מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah מָ֠לַךְ mālaḵ מלך be king הֹושֵׁ֨עַ hôšˌēₐʕ הֹושֵׁעַ Hosea בֶּן־ ben- בֵּן son אֵלָ֧ה ʔēlˈā אֵלָה Elah בְ vᵊ בְּ in שֹׁמְרֹ֛ון šōmᵊrˈôn שֹׁמְרֹון Samaria עַל־ ʕal- עַל upon יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel תֵּ֥שַׁע tˌēšaʕ תֵּשַׁע nine שָׁנִֽים׃ šānˈîm שָׁנָה year
17:1. anno duodecimo Ahaz regis Iuda regnavit Osee filius Hela in Samaria super Israhel novem annisIn the twelfth year of Achaz king of Juda, Osee the son of Ela reigned in Samaria, over Israel, nine years.
1. In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel, nine years.
17:1. In the twelfth year of Ahaz, the king of Judah: Hoshea, the son of Elah, reigned over Israel, in Samaria, for nine years.
17:1. In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years.
In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years:

17:1 В двенадцатый год Ахаза, царя Иудейского, воцарился Осия, сын Илы, в Самарии над Израилем {и царствовал} девять лет.
17:1
ἐν εν in
ἔτει ετος year
δωδεκάτῳ δωδεκατος twelfth
τῷ ο the
Αχαζ αχαζ Achaz; Akhaz
βασιλεῖ βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
ἐβασίλευσεν βασιλευω reign
Ωσηε ωσηε Hōsēe; Osie
υἱὸς υιος son
Ηλα ηλα in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
ἐννέα εννεα nine
ἔτη ετος year
17:1
בִּ bi בְּ in
שְׁנַת֙ šᵊnˌaṯ שָׁנָה year
שְׁתֵּ֣ים šᵊttˈêm שְׁנַיִם two
עֶשְׂרֵ֔ה ʕeśrˈē עֶשְׂרֵה -teen
לְ lᵊ לְ to
אָחָ֖ז ʔāḥˌāz אָחָז Ahaz
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
מָ֠לַךְ mālaḵ מלך be king
הֹושֵׁ֨עַ hôšˌēₐʕ הֹושֵׁעַ Hosea
בֶּן־ ben- בֵּן son
אֵלָ֧ה ʔēlˈā אֵלָה Elah
בְ vᵊ בְּ in
שֹׁמְרֹ֛ון šōmᵊrˈôn שֹׁמְרֹון Samaria
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
תֵּ֥שַׁע tˌēšaʕ תֵּשַׁע nine
שָׁנִֽים׃ šānˈîm שָׁנָה year
17:1. anno duodecimo Ahaz regis Iuda regnavit Osee filius Hela in Samaria super Israhel novem annis
In the twelfth year of Achaz king of Juda, Osee the son of Ela reigned in Samaria, over Israel, nine years.
17:1. In the twelfth year of Ahaz, the king of Judah: Hoshea, the son of Elah, reigned over Israel, in Samaria, for nine years.
17:1. In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Дата воцарения последнего израильского царя царства Осии "в 12-й год Ахаза, царя иудейскаго" (ст. 1) подтверждается ст. 9: и 10: гл. XVIII, где 4-й и 6-й годы царствования Езекии царя иудейского, сына Ахаза (Ахаз царствовал 16: лет), приравниваются 7-му и 9-му годам царствования Осии израильского.

Напротив, дата XV:30: ст., по которой Осия воцарился в 20-й год Иоафама, отца Ахаза, должна быть признана безусловно ошибочной как потому, что Иоафам царствовал только 16: лет (XV:33), так еще более - по ясному свидетельству, что еще предместник Осии Факей воевал уже не с Иоафамом, а с сыном его Ахазом (XVI:5: сл. Ис. VII:1: сл.), следовательно, убийца и преемник его Осия никоим образом не мог соцарствовать отцу Ахаза Иоафаму; ошибка при буквенно-цифровом обозначении хронологических дат, по общему мнению исследователей ветхозаветного текста, вполне возможна. Выше (XV:30) было замечено, что убиение побежденного Тиглат-Пилезером Факея и возведение на престол Осии было, вероятно, делом расположенной к Ассирии придворной Израильской партии. Воцарение Осии, как видели, должно быть отнесено к 733: году до Р. X. В характере царствования Осии священный писатель отмечает особенность: "делал он неугодное в очах Господних, но не так как цари Израильские, которые были прежде него" (ст. 2, ср. III:2). В чем состояла меньшая степень нечестия Осии, конечно, в отношении религиозного культа, в тексте не сказано. По раввинам (Seder Olam, cap. XXII), Осия не допустил строить новых золотых тельцов в Вефиле, после того как прежние захвачены были в плен ассириянами (Ос. X:6; ср., однако, у проф. Бродовича, Книга пророка Осии, с. 352), а также не препятствовал подданным своего царства ходить на поклонение Иегове в Иерусалим, напр., когда Езекия пригласил израильтян в Иерусалим на праздник Пасхи (2: Пар. XXX:1-11; XXXI:1). Но если это предположение и имеет долю вероятности, то, однако, нельзя думать (как полагает Тениус), будто Осия совершенно отменил культ тельцов, так как через это рушилось бы вековое средостение между двумя еврейскими царствами, о чем библейский текст не мог бы умолчать; в действительности, этот культ, вероятно, пережил и самое царство Израильское (см. у П. Красина, Государственный культ Израильского (десятиколенного) царства, с. 227-229). Скорее можно думать, что Осия явился противником чистого язычества, распространившегося в Израиле при непосредственных его предшественниках. Так или иначе, свящ. писатель в источниках ("Летописи Царей Израильских") нашел данные, побудившие его представить Осию в более благоприятном свете, чем его предшественников .
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samaria Besieged by the Assyrians; Israel Subdued by Assyria. B. C. 730.

1 In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years. 2 And he did that which was evil in the sight of the LORD, but not as the kings of Israel that were before him. 3 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents. 4 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison. 5 Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. 6 In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.
We have here the reign and ruin of Hoshea, the last of the kings of Israel, concerning whom observe,
I. That, though he forced his way to the crown by treason and murder (as we read ch. xv. 30), yet he gained not the possession of it till seven or eight years after; for it was in the fourth year of Ahaz that he slew Pekah, but did not himself begin to reign till the twelfth year of Ahaz, v. 1. Whether by the king of Assyria, or by the king of Judah, or by some of his own people, does not appear, but it seems so long he was kept out of the throne he aimed at. Justly were his bad practices thus chastised, and the word of the prophet was thus fulfilled (Hos. x. 3), Now they shall say We have no king, because we feared not the Lord.
II. That, though he was bad, yet not so bad as the kings of Israel had been before him (v. 2), not so devoted to the calves as they had been. One of them (that at Dan), the Jews say, had been, before this, carried away by the king of Assyria in the expedition recorded ch. xv. 29, (to which perhaps the prophet refers, Hos. viii. 5, Thy calf, O Samaria! has cast thee off), which made him put the less confidence in the other. And some say that this Hoshea took off the embargo which the former kings had put their subjects under, forbidding them to go up to Jerusalem to worship, which he permitted those to do that had a mind to it. But what shall we think of this dispensation of providence, that the destruction of the kingdom of Israel should come in the reign of one of the best of its kings? Thy judgments, O God! are a great deep. God would hereby show that in bringing this ruin upon them he designed to punish, 1. Not only the sins of that generation, but of the foregoing ages, and to reckon for the iniquities of their fathers, who had been long in filing the measure and treasuring up wrath against this day of wrath. 2. Not only the sins of their kings, but the sins of the people. If Hoshea was not so bad as the former kings, yet the people were as bad as those that went before them, and it was an aggravation of their badness, and brought ruin the sooner, that their king did not set them so bad an example as the former kings had done, nor hinder them from reforming; he gave them leave to do better, but they did as bad as ever, which laid the blame of their sin and ruin wholly upon themselves.
III. That the destruction came gradually. They were for some time made tributaries before they were made captives to the king of Assyria (v. 3), and, if that less judgment had prevailed to humble and reform them, the greater would have been prevented.
IV. That they brought it upon themselves by the indirect course they took to shake off the yoke of the king of Assyria, v. 4. Had the king and people of Israel applied to God, made their peace with him and their prayers to him, they might have recovered their liberty, ease, and honour; but they withheld their tribute, and trusted to the king of Egypt to assist them in their revolt, which, if it had taken effect, would have been but to change their oppressors. But Egypt became to them the staff of a broken reed. This provoked the king of Assyria to proceed against them with the more severity. Men get nothing by struggling with the net, but entangle themselves the more.
V. That it was an utter destruction that came upon them. 1. The king of Israel was made a prisoner; he was shut up and bound, being, it is probable, taken by surprise, before Samaria was besieged. 2. The land of Israel was made a prey. The army of the king of Assyria came up throughout all the land, made themselves master of it (v. 5), and treated the people as traitors to be punished with the sword of justice rather than as fair enemies. 3. The royal city of Israel was besieged, and at length taken. Three years it held out after the country was conquered, and no doubt a great deal of misery was endured at that time which is not particularly recorded; but the brevity of the story, and the passing of this matter over lightly, methinks, intimate that they were abandoned of God and he did not now regard the affliction of Israel, as sometimes as he had done. 4. The people of Israel were carried captives into Assyria, v. 6. The generality of the people, those that were of any note, were forced away into the conqueror's country, to be slaves and beggars there. (1.) Thus he was pleased to exercise a dominion over them, and to show that they were entirely at his disposal. (2.) By depriving them of their possessions and estates, real and personal, and exposing them to all the hardships and reproaches of a removal to a strange country, under the power of an imperious army, he chastised them for their rebellion and their endeavour to shake off his yoke. (3.) Thus he effectually prevented all such attempts for the future and secured their country to himself. (4.) Thus he got the benefit of their service in his own country, as Pharaoh did that of their fathers; and so this unworthy people were lost as they were found, and ended as they began, in servitude and under oppression. (5.) Thus he made room for those of his own country that had little, and little to do, at home, to settle in a good land, a land flowing with milk and honey. In all these several ways he served himself by this captivity of the ten tribes. We are here told in what places of his kingdom he disposed of them--in Halah and Habor, in places, we may suppose, far distant from each other, lest they should keep up a correspondence, incorporate again, and become formidable. There, we have reason to think, after some time they were so mingled with the nations that they were lost, and the name of Israel was no more in remembrance. Those that forgot God were themselves forgotten; those that studied to be like the nations were buried among them; and those that would not serve God in their own land were made to serve their enemies in a strange land. It is probable that they were the men of honour and estates who were carried captive, and that many of the meaner sort of people were left behind, many of every tribe, who either went over to Judah or became subject to the Assyrian colonies, and their posterity were Galileans or Samaritans. But thus ended Israel as a nation; now they became Lo-ammi--not a people, and Lo-ruhamah--unpitied. Now Canaan spued them out. When we read of their entry under Hoshea the son of Nun who would have thought that such as this should be their exit under Hoshea the son of Elah? Thus Rome's glory in Augustus sunk, many ages after, in Augustulus. Providence so ordered the eclipsing of the honour of the ten tribes that the honour of Judah (the royal tribe) and Levi (the holy tribe), which yet remained, might shine the brighter. Yet we find a number sealed of every one of the twelve tribes (Rev. vii.) except Dan. James writes to the twelve tribes scattered abroad (Jam. i. 1) and Paul speaks of the twelve tribes which instantly served God day and night (Acts xxvi. 7); so that though we never read of those that were carried captive, nor have any reason to credit the conjecture of some (that they yet remain a distinct body in some remote corner of the world), yet a remnant of them did escape, to keep up the name of Israel, till it came to be worn by the gospel church, the spiritual Israel, in which it will ever remain, Gal. vi. 16.
Albert Barnes: Notes on the Bible - 1834
17:1: In the twelfth year - Compare Kg2 15:30 note. The history of the kingdom of Israel is in this chapter brought to a close.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: am 3274, bc 730
In the twelfth: In Kg2 15:30, this is said to be "the twentieth year of Jotham," which Calmet thus reconciles: "Hosea conspired against Pekah, the 20th year of the reign of this prince, which was the 18th of Jotham, king of Judah. Two years after this, that is, the 4th of Ahaz and the 20th of Jotham, Hosea made himself master of a part of the kingdom, according to Kg2 15:30. Finally, the 12th year of Ahaz, Hosea had peaceable possession of the whole kingdom, agreeably to Kg2 17:1."
Hoshea: "After an interregnum, Kg2 15:30; Kg2 18:9." Kg2 17:1
John Gill
In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years. In this account there is some difficulty, since it was in the twentieth of Jotham, that is, the fourth of Ahaz, that Hosea conspired against Pekah king of Israel, and slew him, when it might be reasonably thought he began his reign: now either there was an interregnum until the twelfth of Ahaz, or Hoshea however was not generally received and acknowledged as king till then, as others think; he being a tributary to the king of Assyria, and a kind of viceroy, is not said to reign until he rebelled against him; after which he reigned nine years, four in the times of Ahaz, and five in the reign of Hezekiah, 4Kings 18:9, in this way the author of the Jewish chronology goes (r), in which he is followed by other Jewish writers; and this bids as fair as any to remove the difficulty, unless these nine years refer to the time of his reign before the twelfth of Ahaz; and the sense be, that in the twelfth of Ahaz he had reigned nine year's; but it is said he "began" to reign then.
(r) Seder Olam Rabba, c. 22.
17:217:2: Եւ արար չա՛ր առաջի Տեառն, բայց ո՛չ իբրեւ զթագաւորսն Իսրայէլի որ էին յառաջ քան զնա։
2 Նա Տիրոջ առջեւ չար գտնուեց, բայց ոչ Իսրայէլի այն թագաւորների նման, որոնք իրենից առաջ կային:
2 Տէրոջը առջեւ չարութիւն ըրաւ, բայց ոչ իրմէ առաջ եղող Իսրայէլի թագաւորներուն պէս։
Եւ արար չար առաջի Տեառն, բայց ոչ իբրեւ զթագաւորսն Իսրայելի որ էին յառաջ քան զնա:

17:2: Եւ արար չա՛ր առաջի Տեառն, բայց ո՛չ իբրեւ զթագաւորսն Իսրայէլի որ էին յառաջ քան զնա։
2 Նա Տիրոջ առջեւ չար գտնուեց, բայց ոչ Իսրայէլի այն թագաւորների նման, որոնք իրենից առաջ կային:
2 Տէրոջը առջեւ չարութիւն ըրաւ, բայց ոչ իրմէ առաջ եղող Իսրայէլի թագաւորներուն պէս։
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17:217:2 И делал он неугодное в очах Господних, но не так, как цари Израильские, которые были прежде него.
17:2 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master πλὴν πλην besides; only οὐχ ου not ὡς ως.1 as; how οἱ ο the βασιλεῖς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel οἳ ος who; what ἦσαν ειμι be ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him
17:2 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH רַ֗ק rˈaq רַק only לֹ֚א ˈlō לֹא not כְּ kᵊ כְּ as מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָי֖וּ hāyˌû היה be לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
17:2. fecitque malum coram Domino sed non sicut reges Israhel qui ante eum fuerantAnd he did evil before the Lord: but not as the kings of Israel that had been before him.
2. And he did that which was evil in the sight of the LORD, yet not as the kings of Israel that were before him.
17:2. And he did evil before the Lord, but not like the kings of Israel who had been before him.
17:2. And he did [that which was] evil in the sight of the LORD, but not as the kings of Israel that were before him.
And he did [that which was] evil in the sight of the LORD, but not as the kings of Israel that were before him:

17:2 И делал он неугодное в очах Господних, но не так, как цари Израильские, которые были прежде него.
17:2
καὶ και and; even
ἐποίησεν ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
κυρίου κυριος lord; master
πλὴν πλην besides; only
οὐχ ου not
ὡς ως.1 as; how
οἱ ο the
βασιλεῖς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
οἳ ος who; what
ἦσαν ειμι be
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
17:2
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
רַ֗ק rˈaq רַק only
לֹ֚א ˈlō לֹא not
כְּ kᵊ כְּ as
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָי֖וּ hāyˌû היה be
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
17:2. fecitque malum coram Domino sed non sicut reges Israhel qui ante eum fuerant
And he did evil before the Lord: but not as the kings of Israel that had been before him.
17:2. And he did evil before the Lord, but not like the kings of Israel who had been before him.
17:2. And he did [that which was] evil in the sight of the LORD, but not as the kings of Israel that were before him.
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Albert Barnes: Notes on the Bible - 1834
17:2: Not as the kings of Israel that were before him - The repentance of a nation like that of an individual, may be "too late." God is long-suffering; but after national sins have reached a certain height, after admonitions and warnings have been repeatedly rejected, after lesser punishments have failed - judgment begins to fall. Forces have been set in motion, which nothing but a miracle could stop; and God does not see fit to work a miracle in such a case. Compare Butler, 'Analogy, ' Pt. I ch. 2 end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: but not as the kings: Kg2 3:2, Kg2 10:31, Kg2 13:2, Kg2 13:11, Kg2 15:9, Kg2 15:18, Kg2 15:24; Ch2 30:5-11
Geneva 1599
And he did [that which was] evil in the sight of the LORD, (a) but not as the kings of Israel that were before him.
(a) Though he invented no new idolatry or impiety as others did, yet he sought help from the Egyptians, whom God had forbidden.
John Gill
And he did that which was evil in the sight of the Lord, but not as the kings of Israel that were before him. He did not worship Baal, as some of them had done; and he could not worship the calves, as all of them had, for they were carried away by the Assyrians in the former captivities, as the Jews (s) say; and who also observe (t), that he removed the garrisons set on the borders of the land to watch the Israelites, that they might not go up to Jerusalem; and this being done on the fifteenth of Ab, that day was afterwards observed as a festival on that account; and they further remark (u), that the captivity of the ten tribes was in the reign of this king, who was better than the rest, to show that it was not barely the sins of the kings on whom the Israelites would cast the blame, that they were carried captives, but their own, according to Hos 5:3.
(s) Seder Olam Rabba, c. 22. (t) T. Bab. Gittin, fol. 88. Kimchi in loc. (u) Seder Olam Raba, ut supra. (c. 22.)
John Wesley
But not, &c. - For he neither worshipped Baal, as many of his predecessors did; nor compelled the people to worship the calves; (one of them, that of Dan, being destroyed, or carried away before, as the Hebrew writers affirm;) nor, as some add, hindered those by force, who were minded to go to Jerusalem to worship. And yet, the measure of the Israelites sins, being now full, vengeance comes upon them without remedy.
Robert Jamieson, A. R. Fausset and David Brown
he did evil . . . but not as the kings of Israel--Unlike his predecessors from the time of Jeroboam, he neither established the rites of Baal, nor compelled the people to adhere to the symbolic worship of the calves. [See on 2Chron 30:1.] In these respects, Hoshea acted as became a constitutional king of Israel. Yet, through the influence of the nineteen princes who had swayed the scepter before him (all of whom had been zealous patrons of idolatry, and many of whom had been also infamous for personal crimes), the whole nation had become so completely demoralized that the righteous judgment of an angry Providence impended over it.
17:317:3: ՚Ի վերայ նորա ել Սաղմանասար արքայ Ասորեստանեաց. եւ եղեւ նորա Ովսէէ ծառայ, եւ տայր տանել նմա մաննայ[3957]։ [3957] Ոմանք. Եւ եղեւ նմա Ովսէէ ծա՛՛։ ՚Ի լուս՛՛. ՚ի վերայ՝ մաննայ. նշանակի՝ Սիմ. այսինքն՝ Սիմաքոս. յայտնի ինչ։
3 Նրա դէմ յարձակուեց Ասորեստանի Սաղմանասար արքան, եւ Օսէէն նրան ենթակայ դարձաւ, նրան հարկ էր տալիս, որ նա տանի:
3 Ասոր դէմ ելաւ Ասորեստանի Սաղմանասար թագաւորը։ Ովսէէն անոր ծառայ եղաւ ու անոր հարկ կու տար։
Ի վերայ նորա ել Սաղմանասար արքայ Ասորեստանեայց, եւ եղեւ նորա Ովսէէ ծառայ, եւ տայր տանել նմա [245]մաննայ:

17:3: ՚Ի վերայ նորա ել Սաղմանասար արքայ Ասորեստանեաց. եւ եղեւ նորա Ովսէէ ծառայ, եւ տայր տանել նմա մաննայ[3957]։
[3957] Ոմանք. Եւ եղեւ նմա Ովսէէ ծա՛՛։ ՚Ի լուս՛՛. ՚ի վերայ՝ մաննայ. նշանակի՝ Սիմ. այսինքն՝ Սիմաքոս. յայտնի ինչ։
3 Նրա դէմ յարձակուեց Ասորեստանի Սաղմանասար արքան, եւ Օսէէն նրան ենթակայ դարձաւ, նրան հարկ էր տալիս, որ նա տանի:
3 Ասոր դէմ ելաւ Ասորեստանի Սաղմանասար թագաւորը։ Ովսէէն անոր ծառայ եղաւ ու անոր հարկ կու տար։
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17:317:3 Против него выступил Салманассар, царь Ассирийский, и сделался Осия подвластным ему и давал ему дань.
17:3 ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἀνέβη αναβαινω step up; ascend Σαλαμανασαρ σαλαμανασαρ monarch; king Ἀσσυρίων ασσυριος and; even ἐγενήθη γινομαι happen; become αὐτῷ αυτος he; him Ωσηε ωσηε Hōsēe; Osie δοῦλος δουλος subject καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return αὐτῷ αυτος he; him μαναα μαναα gift; offering
17:3 עָלָ֣יו ʕālˈāʸw עַל upon עָלָ֔ה ʕālˈā עלה ascend שַׁלְמַנְאֶ֖סֶר šalmanʔˌeser שַׁלְמַנְאֶסֶר Shalmaneser מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹ֤ו lˈô לְ to הֹושֵׁ֨עַ֙ hôšˈēₐʕ הֹושֵׁעַ Hosea עֶ֔בֶד ʕˈeveḏ עֶבֶד servant וַ wa וְ and יָּ֥שֶׁב yyˌāšev שׁוב return לֹ֖ו lˌô לְ to מִנְחָֽה׃ minḥˈā מִנְחָה present
17:3. contra hunc ascendit Salmanassar rex Assyriorum et factus est ei Osee servus reddebatque illi tributaAgainst him came up Salmanasar, king of the Assyrians; and Osee became his servant, and paid him tribute.
3. Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and brought him presents.
17:3. Shalmaneser, the king of the Assyrians, ascended against him. And Hoshea became a servant to him, and he paid him tribute.
17:3. Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents.
Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents:

17:3 Против него выступил Салманассар, царь Ассирийский, и сделался Осия подвластным ему и давал ему дань.
17:3
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἀνέβη αναβαινω step up; ascend
Σαλαμανασαρ σαλαμανασαρ monarch; king
Ἀσσυρίων ασσυριος and; even
ἐγενήθη γινομαι happen; become
αὐτῷ αυτος he; him
Ωσηε ωσηε Hōsēe; Osie
δοῦλος δουλος subject
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
αὐτῷ αυτος he; him
μαναα μαναα gift; offering
17:3
עָלָ֣יו ʕālˈāʸw עַל upon
עָלָ֔ה ʕālˈā עלה ascend
שַׁלְמַנְאֶ֖סֶר šalmanʔˌeser שַׁלְמַנְאֶסֶר Shalmaneser
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לֹ֤ו lˈô לְ to
הֹושֵׁ֨עַ֙ hôšˈēₐʕ הֹושֵׁעַ Hosea
עֶ֔בֶד ʕˈeveḏ עֶבֶד servant
וַ wa וְ and
יָּ֥שֶׁב yyˌāšev שׁוב return
לֹ֖ו lˌô לְ to
מִנְחָֽה׃ minḥˈā מִנְחָה present
17:3. contra hunc ascendit Salmanassar rex Assyriorum et factus est ei Osee servus reddebatque illi tributa
Against him came up Salmanasar, king of the Assyrians; and Osee became his servant, and paid him tribute.
17:3. Shalmaneser, the king of the Assyrians, ascended against him. And Hoshea became a servant to him, and he paid him tribute.
17:3. Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Поставленный царем с ведома Тиглат-Пилезера и, конечно, с обязательством дани ассирийскому царю, Осия, по-видимому, решил воспользоваться последовавшей в 727: году переменой на ассирийском престоле: Тиглат-Пилезера III сменил Салманасар IV (ассир. Sulmanu - asir), царствовавший, по показанию так называемого "списка эпонимов", с 727: по 722: г. до Р. X. Из ассирийских документов о Салманассаре IV известно лишь, что в 3: последние года своего царствования он предпринимал завоевательные походы на запад (точное название стран, куда направлялись эти походы, неизвестно, так как плитки в данных пунктах оказались поврежденными). С этим можно сопоставить приведенное у Иосифа Флавия (Древн. IX, 14, 2) свидетельство финикийского историка Менандра, что ассирийский царь Салманассар сначала предпринял было войну против всей Финикии, потом заключил мир, а затем через некоторое время подверг пятилетней осаде Тир (может быть, об этой осаде пророчески говорит Ис. XXIII). Сопоставляя эти внебиблейские свидетельства с 4: Цар. XVII:3-6, некоторые ученые библеисты (Евальд и др.) предполагают, что отказ Осии платить дань Салманассару стоит в связи с образовавшейся в то время коалицией западноазиатских государств, в том числе Финикии с Тиром во главе, при поддержке Египта против владычества Ассирии; впрочем, другие исследователи (Кнобель, Шопаде, Смит) относят образование упомянутой коалиции и осаду Тира (по Менандру и И. Флавию) на время более позднее - к царствованию в Аccирии уже Сеннахирима и спустя несколько лет после падения Самарии и Израильского царства. Не настаивая на первом предположении, мы должны, однако, сказать, что самый факт уклонения Осии от данничества Ассирии и обращение за помощью к Египту близко напоминает о предполагаемой коалиции против Ассирии. Имя царя египетского, которому Осия послал дары в надежде на помощь его (ст. 4), по-еврейски Со или по другому чтенью Севе; последнее близко к Ζέβεχος Манефона; Vulg.: Sua, LXX слав. -рус.: σιγώρ, Сигор. По наиболее общему предположению, это имя Сабакона, египетск. Шабака, первого фараона XXV египетской династии (по Манефону, царствовавшего 12: лет: 728-717: гг.). Многие жители Израильского царства бежали в Египет, ища защиты (Ис. XI:11). Таким образом, как при самом отделении Израильского царства от Иудейского будущий царь израильский Иеровоам I искал и нашел убежище в Египте (3: Цар. XI:40), так при конце своем Израильское царство искало опоры в том же Египте; но на этот раз напрасно: Сабакон не решился на этот раз вступать в борьбу с всемирным завоевателем из-за царства Израильского (только после в 720: г., когда Сарган подавил в 720: г. восстание сирийских государств и стал близко угрожать египетским владениям, Сабакон сразился с ним при Газе и был разбит) . Царство Израильское было предоставлено самому себе, и немедленно явившийся в пределы его Салманассар, по-видимому, первым делом наказал вероломного вассала своего царя Осию, заключил его в узы и, может быть, отправил его в Ассирию (в XVIII:10: Осия представляется, однако, царствовавшим до самого падения Израильского царства и его столицы), а затем осадил Самарию.
Adam Clarke: Commentary on the Bible - 1831
17:3: Shalmaneser - This was the son and successor of Tiglath-pileser. He is called Shalman by Hosea, Hos 10:14, and Enemessar, in the book of Tobit, 1:2.
Gave him presents - Became tributary to him.
4 Kings (2 Kings) 17:4
Albert Barnes: Notes on the Bible - 1834
17:3: Of Shalmaneser, the successor of Tiglath-pileser in the Assyrian Canon, we know little from Assyrian sources, since his records have been mutilated by his successors, the Sargonids, who were of a wholly different family. The archives of Tyre mention him as contemporary with, and warring against, a Tyrian king named Elulaeus. The expedition, referred to here, was probably in the first year of Shalmaneser (727 B. C.). Its main object was the reduction of Phoenicia, which had re-asserted its independence, but (except Tyre) was once more completely reduced. Shalmaneser probably passed on from Phoenicia into Galilee, where he attacked and took Beth-arbel (Arbela of Josephus, now Irbid), treating it with great severity Hos 10:14, in order to alarm Hoshea, who immediately submitted, and became tributary (see the marginal rendering and Kg1 4:21 note). Shalmaneser then returned into Assyria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: Shalmaneser: This was the son and successor of Tiglath-pileser. he reigned 14 years, from am 3276 to 3290. Kg2 18:9; Hos 10:14, Shalman
king of Assyria: Kg2 15:19, Kg2 15:29, Kg2 16:7, Kg2 18:13, Kg2 19:36, Kg2 19:37; Isa 7:7, Isa 7:8, Isa 10:5, Isa 10:6, Isa 10:11, Isa 10:12
and Hoshea: Kg2 16:8, Kg2 18:14-16, Kg2 18:31
gave: Heb. rendered
presents: or, tribute, Sa2 8:2, Sa2 8:6
Carl Friedrich Keil and Franz Delitzsch

"Against him came up Salmanasar king of Assyria, and Hoshea became subject to him and rendered him tribute" (מנחה, as in 3Kings 5:1). שׁלמנאסר, Δαλαμανασσάρ (lxx), Salmanasar, according to the more recent researches respecting Assyria, is not only the same person as the Shalman mentioned in Hos 10:14, but the same as the Sargon of Is 20:1, whose name is spelt Sargina upon the monuments, and who is described in the inscriptions on his palace at Khorsabad as ruler over many subjugated lands, among which Samirina (Samaria?) also occurs (vid., Brandis b. d. Gewinn, pp. 48ff. and 53; M. v. Niebuhr, Gesch. Ass. pp. 129, 130; and M. Duncker, Gesch. des Alterth. i. pp. 687ff.). The occasion of this expedition of Salmanasar appears to have been simply the endeavour to continue the conquests of his predecessor Tiglath-pileser. There is no ground whatever for Maurer's assumption, that he had been asked to come to the help of a rival of Hoshea; and the opinion that he came because Hoshea had refused the tribute which had been paid to Assyria from the time of Menahem downwards, is at variance with the fact that in 4Kings 15:29 Tiglath-pileser is simply said to have taken a portion of the territory of Israel; but there is no allusion to any payment of tribute or feudal obligation on the part of Pekah. Salmanasar was the first to make king Hoshea subject and tributary. This took place at the commencement of Hoshea's reign, as is evident from the fact that Hoshea paid the tribute for several years, and in the sixth year of his reign refused any further payment.
John Gill
Against him came up Shalmaneser king of Assyria,.... Which some take to be the same with Tiglathpileser, see 1Chron 5:26 but he rather seems to be his son; his name was to be found, as Josephus (w) relates, in the archives of the Tyrians, against whom he had an expedition; his name is Salmanassar in Metasthenes (x), who says he reigned seventeen years:
and Hoshea became his servant, and gave him presents, to depart from him; he became tributary to him, and agreed to pay him a yearly tax.
(w) Antiqu. l. 9. c. 14. sect. 2. (x) De Judicio Temp. fol. 221. 2.
John Wesley
Shalmaneser - The son, or successor of Tiglath - pileser. The ancient Hebrew writers made him the same with Sennacherib, who eight years after this time, invaded the kingdom of Judah; it being very frequent in the Eastern parts, for one man to be called by several names. Josephus affirms, that he met with his name in the annals of the Tyrians, which were extant in his days. He came against him, either because he denied the tribute which he had promised to pay; or that he might make him tributary.
Robert Jamieson, A. R. Fausset and David Brown
Against him came up Shalmaneser--or Shalman (Hos 10:14), the same as the Sargon of Isaiah [Is 20:1]. Very recently the name of this Assyrian king has been traced on the Ninevite monuments, as concerned in an expedition against a king of Samaria, whose name, though mutilated, COLONEL RAWLINSON reads as Hoshea.
17:417:4: Եւ եգիտ արքայ Ասորեստանեաց յՈվսէէ վնա՛ս. զի առաքեաց հրեշտակս առ Սովա արքայ Եգիպտացւոց, եւ ո՛չ ետ մաննա արքային Ասորեստանեաց ՚ի տարւոջն յայնմիկ. եւ պաշարեա՛ց զնա արքայն Ասորեստանեաց, եւ կապեաց զնա ՚ի տան բանտի[3958]։ [3958] Ոմանք. Եւ կացոյց զնա ՚ի տան բանտի։
4 Ասորեստանի արքան, սակայն, տեսաւ, որ Օսէէի մէջ նենգութիւն կայ, որովհետեւ սա պատգամաւորներ էր ուղարկել Եգիպտոսի թագաւոր Սովային եւ այդ տարի հարկ չէր վճարել Ասորեստանի արքային: Ասորեստանի արքան կալանաւորեց նրան եւ բանտարկեց:
4 Ասորեստանի թագաւորը Ովսէէին վրայ նենգութիւն գտաւ, որովհետեւ անիկա Եգիպտոսի Սովա թագաւորին դեսպաններ ղրկեր էր ու Ասորեստանի թագաւորին ամէն տարուան հարկը վճարած չէր, ուստի Ասորեստանի թագաւորը զանիկա բռնեց ու բանտին մէջ կապեց։
Եւ եգիտ արքայ Ասորեստանեայց յՈվսէէ վնաս. զի առաքեաց հրեշտակս առ Սովա արքայ Եգիպտացւոց, եւ ոչ ետ [246]մաննա արքային Ասորեստանեայց [247]ի տարւոջն յայնմիկ``. եւ պաշարեաց զնա արքայն Ասորեստանեայց. եւ կապեաց զնա ի տան բանտի:

17:4: Եւ եգիտ արքայ Ասորեստանեաց յՈվսէէ վնա՛ս. զի առաքեաց հրեշտակս առ Սովա արքայ Եգիպտացւոց, եւ ո՛չ ետ մաննա արքային Ասորեստանեաց ՚ի տարւոջն յայնմիկ. եւ պաշարեա՛ց զնա արքայն Ասորեստանեաց, եւ կապեաց զնա ՚ի տան բանտի[3958]։
[3958] Ոմանք. Եւ կացոյց զնա ՚ի տան բանտի։
4 Ասորեստանի արքան, սակայն, տեսաւ, որ Օսէէի մէջ նենգութիւն կայ, որովհետեւ սա պատգամաւորներ էր ուղարկել Եգիպտոսի թագաւոր Սովային եւ այդ տարի հարկ չէր վճարել Ասորեստանի արքային: Ասորեստանի արքան կալանաւորեց նրան եւ բանտարկեց:
4 Ասորեստանի թագաւորը Ովսէէին վրայ նենգութիւն գտաւ, որովհետեւ անիկա Եգիպտոսի Սովա թագաւորին դեսպաններ ղրկեր էր ու Ասորեստանի թագաւորին ամէն տարուան հարկը վճարած չէր, ուստի Ասորեստանի թագաւորը զանիկա բռնեց ու բանտին մէջ կապեց։
zohrab-1805▾ eastern-1994▾ western am▾
17:417:4 И заметил царь Ассирийский в Осии измену, так как он посылал послов к Сигору, царю Египетскому, и не доставлял дани царю Ассирийскому каждый год; и взял его царь Ассирийский под стражу, и заключил его в дом темничный.
17:4 καὶ και and; even εὗρεν ευρισκω find βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος in τῷ ο the Ωσηε ωσηε Hōsēe; Osie ἀδικίαν αδικια injury; injustice ὅτι οτι since; that ἀπέστειλεν αποστελλω send off / away ἀγγέλους αγγελος messenger πρὸς προς to; toward Σηγωρ σηγωρ monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even οὐκ ου not ἤνεγκεν φερω carry; bring μαναα μαναα the βασιλεῖ βασιλευς monarch; king Ἀσσυρίων ασσυριος in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period ἐκείνῳ εκεινος that καὶ και and; even ἐπολιόρκησεν πολιορκεω he; him ὁ ο the βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος and; even ἔδησεν δεω bind; tie αὐτὸν αυτος he; him ἐν εν in οἴκῳ οικος home; household φυλακῆς φυλακη prison; watch
17:4 וַ wa וְ and יִּמְצָא֩ yyimṣˌā מצא find מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֨וּר ʔaššˌûr אַשּׁוּר Asshur בְּ bᵊ בְּ in הֹושֵׁ֜עַ hôšˈēₐʕ הֹושֵׁעַ Hosea קֶ֗שֶׁר qˈešer קֶשֶׁר conspiracy אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שָׁלַ֤ח šālˈaḥ שׁלח send מַלְאָכִים֙ malʔāḵîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to סֹ֣וא sˈô סֹוא So מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and לֹא־ lō- לֹא not הֶעֱלָ֥ה heʕᵉlˌā עלה ascend מִנְחָ֛ה minḥˈā מִנְחָה present לְ lᵊ לְ to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur כְּ kᵊ כְּ as שָׁנָ֣ה šānˈā שָׁנָה year בְ vᵊ בְּ in שָׁנָ֑ה šānˈā שָׁנָה year וַֽ wˈa וְ and יַּעַצְרֵ֨הוּ֙ yyaʕaṣrˈēhû עצר restrain מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur וַ wa וְ and יַּאַסְרֵ֖הוּ yyaʔasrˌēhû אסר bind בֵּ֥ית bˌêṯ בַּיִת house כֶּֽלֶא׃ kˈele כֶּלֶא prison
17:4. cumque deprehendisset rex Assyriorum Osee quod rebellare nitens misisset nuntios ad Sua regem Aegypti ne praestaret tributa regi Assyriorum sicut singulis annis solitus erat obsedit eum et vinctum misit in carceremAnd when the king of the Assyrians found that Osee, endeavouring to rebel, had sent messengers to Sua, the king of Egypt, that he might not pay tribute to the king of the Assyrians, as he had done every year, he besieged him, bound him, and cast him into prison.
4. And the king of Assyria found conspiracy in Hoshea; for he had sent messengers to So king of Egypt, and offered no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison.
17:4. And when the king of the Assyrians discovered that Hoshea, striving to rebel, had sent messengers to Sais, to the king of Egypt, so as not to present the tribute to the king of the Assyrians, as he had been accustomed to do each year, he besieged him. And having been bound, he cast him into prison.
17:4. And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as [he had done] year by year: therefore the king of Assyria shut him up, and bound him in prison.
And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as [he had done] year by year: therefore the king of Assyria shut him up, and bound him in prison:

17:4 И заметил царь Ассирийский в Осии измену, так как он посылал послов к Сигору, царю Египетскому, и не доставлял дани царю Ассирийскому каждый год; и взял его царь Ассирийский под стражу, и заключил его в дом темничный.
17:4
καὶ και and; even
εὗρεν ευρισκω find
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος in
τῷ ο the
Ωσηε ωσηε Hōsēe; Osie
ἀδικίαν αδικια injury; injustice
ὅτι οτι since; that
ἀπέστειλεν αποστελλω send off / away
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
Σηγωρ σηγωρ monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
οὐκ ου not
ἤνεγκεν φερω carry; bring
μαναα μαναα the
βασιλεῖ βασιλευς monarch; king
Ἀσσυρίων ασσυριος in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
ἐκείνῳ εκεινος that
καὶ και and; even
ἐπολιόρκησεν πολιορκεω he; him
ο the
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος and; even
ἔδησεν δεω bind; tie
αὐτὸν αυτος he; him
ἐν εν in
οἴκῳ οικος home; household
φυλακῆς φυλακη prison; watch
17:4
וַ wa וְ and
יִּמְצָא֩ yyimṣˌā מצא find
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֨וּר ʔaššˌûr אַשּׁוּר Asshur
בְּ bᵊ בְּ in
הֹושֵׁ֜עַ hôšˈēₐʕ הֹושֵׁעַ Hosea
קֶ֗שֶׁר qˈešer קֶשֶׁר conspiracy
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁלַ֤ח šālˈaḥ שׁלח send
מַלְאָכִים֙ malʔāḵîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
סֹ֣וא sˈô סֹוא So
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הֶעֱלָ֥ה heʕᵉlˌā עלה ascend
מִנְחָ֛ה minḥˈā מִנְחָה present
לְ lᵊ לְ to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
כְּ kᵊ כְּ as
שָׁנָ֣ה šānˈā שָׁנָה year
בְ vᵊ בְּ in
שָׁנָ֑ה šānˈā שָׁנָה year
וַֽ wˈa וְ and
יַּעַצְרֵ֨הוּ֙ yyaʕaṣrˈēhû עצר restrain
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
וַ wa וְ and
יַּאַסְרֵ֖הוּ yyaʔasrˌēhû אסר bind
בֵּ֥ית bˌêṯ בַּיִת house
כֶּֽלֶא׃ kˈele כֶּלֶא prison
17:4. cumque deprehendisset rex Assyriorum Osee quod rebellare nitens misisset nuntios ad Sua regem Aegypti ne praestaret tributa regi Assyriorum sicut singulis annis solitus erat obsedit eum et vinctum misit in carcerem
And when the king of the Assyrians found that Osee, endeavouring to rebel, had sent messengers to Sua, the king of Egypt, that he might not pay tribute to the king of the Assyrians, as he had done every year, he besieged him, bound him, and cast him into prison.
17:4. And when the king of the Assyrians discovered that Hoshea, striving to rebel, had sent messengers to Sais, to the king of Egypt, so as not to present the tribute to the king of the Assyrians, as he had been accustomed to do each year, he besieged him. And having been bound, he cast him into prison.
17:4. And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as [he had done] year by year: therefore the king of Assyria shut him up, and bound him in prison.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:4: Found conspiracy to Hoshea - He had endeavored to shake off the Assyrian yoke, by entering into a treaty with So, King of Egypt; and having done so, he ceased to send the annual tribute to Assyria.
4 Kings (2 Kings) 17:5
Albert Barnes: Notes on the Bible - 1834
17:4: So, king of Egypt, is generally identified with Shebek (730 B. C.), the Sabaco of Herodotus. Hoshea's application to him was a return to a policy which had been successful in the reign of Jeroboam I (Kg1 12:20 note), but had not been resorted to by any other Israelite monarch. Egypt had for many years been weak, but Sabaco was a conqueror, who at the head of the swarthy hordes of Ethiopia had invaded Egypt and made himself master of the country. In the inscriptions of Shebek he boasts to have received tribute from "the king of Shara" (Syria), which is probably his mode of noticing Hoshea's application. References to the Egyptian proclivities of Hoshea are frequent in the prophet Hosea Hos 7:11; Hos 11:1, Hos 11:5; Hos 12:4. King Hoshea, simultaneously with his reception as a vassal by Sabaco, ceased to pay tribute to Shalmaneser, thus openly rebelling, and provoking the chastisement which followed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: am 3279, bc 725
found conspiracy: Kg2 24:1, Kg2 24:20; Eze 17:13-19
king of Egypt: Kg2 18:21; Isa 30:1-4, Isa 31:1-3; Eze 17:15
brought: Kg2 18:14, Kg2 18:15
bound him: Kg2 25:7; Ch2 32:11; Psa 149:7, Psa 149:8
Carl Friedrich Keil and Franz Delitzsch

The king of Assyria found a conspiracy in Hoshea; for he had sent messengers to So the king of Egypt, and did not pay the tribute to the king of Assyria, as year by year. The Egyptian king סוא, So, possibly to be pronounced סוה, Seveh, is no doubt one of the two Shebeks of the twenty-fifth dynasty, belonging to the Ethiopian tribe; but whether he was the second king of this dynasty, Sbtk (Brugsch, hist. d'Egypte, i. p. 244), the Sevechus of Manetho, who is said to have ascended the throne, according to Wilkinson, in the year 728, as Vitringa (Isa. ii. p. 318), Gesenius, Ewald, and others suppose, or the first king of this Ethiopian dynasty, Sabako the father of Sevechus, which is the opinion of Usher and Marsham, whom M. v. Niebuhr (Gesch. pp. 458ff. and 463) and M. Duncker (i. p. 693) have followed in recent times, cannot possibly be decided in the present state of Egyptological research.
(Note: It is true that M. Duncker says, "Synchronism gives Sabakon, who reigned from 726 to 714;" but he observes in the note at pp. 713ff. that the Egyptian chronology has only been firmly established as far back as the commencement of the reign of Psammetichus at the beginning of the year 664 b.c., that the length of the preceding dodekarchy is differently given by Diodorus Sic. and Manetho, and that the date at which Tarakos (Tirhaka), who succeeded Sevechus, ascended the throne is so very differently defined, that it is impossible for the present to come to any certain conclusion on the matter. Compare with this what M. v. Niebuhr (pp. 458ff.) adduces in proof of the difficulty of determining the commencement and length of the reign of Tirhaka, and the manner in which he proposes to solve the difficulties that arise from this in relation to the synchronism between the Egyptian and the Biblical chronology.)
- As soon as Salmanasar received intelligence of the conduct of Hoshea, which is called קשׁר, conspiracy, as being rebellion against his acknowledged superior, he had him arrested and put into prison in chains, and then overran the whole land, advanced against Samaria and besieged that city for three years, and captured it in the ninth year of Hoshea. These words are not to be understood as signifying that Hoshea had been taken prisoner before the siege of Samaria and thrown into prison, because in that case it is impossible to see how Salmanasar could have obtained possession of his person.
(Note: The supposition of the older commentators, that Hoshea fought a battle with Salmanasar before the siege of Samaria, and was taken prisoner in that battle, is not only very improbable, because this would hardly be passed over in our account, but has very little probability in itself. For "it is more probable that Hoshea betook himself to Samaria when threatened by the hostile army, and relied upon the help of the Egyptians, than that he went to meet Salmanasar and fought with him in the open field" (Maurer). There is still less probability in Ewald's view (Gesch. iii. p. 611), that "Salmanasar marched with unexpected rapidity against Hoshea, summoned him before him that he might hear his defence, and then, when he came, took him prisoner, and threw him into prison in chains, probably into a prison on the border of the land;" to which he adds this explanatory remark: "there is no other way in which we can understand the brief words in 4Kings 17:4 as compared with 4Kings 18:9-11... For if Hoshea had defended himself to the utmost, Salmanasar would not have had him arrested and incarcerated afterwards, but would have put him to death at once, as was the case with the king of Damascus." But Hoshea would certainly not have been so infatuated, after breaking away from Assyria and forming an alliance with So of Egypt, as to go at a simple summons from Salmanasar and present himself before him, since he could certainly have expected nothing but death or imprisonment as the result.)
We must rather assume, as many commentators have done, from R. Levi ben Gersom down to Maurer and Thenius, that it was not till the conquest of his capital Samaria that Hoshea fell into the hands of the Assyrians and was cast into a prison; so that the explanation to be given to the introduction of this circumstance before the siege and conquest of Samaria must be, that the historian first of all related the eventual result of Hoshea's rebellion against Salmanasar so far as Hoshea himself was concerned, and then proceeded to describe in greater detail the course of the affair in relation to his kingdom and capital. This does not necessitate our giving to the word ויּעצרהוּ the meaning "he assigned him a limit" (Thenius); but we may adhere to the meaning which has been philologically established, namely, arrest or incarcerate (Jer 33:1; Jer 36:5, etc.). ויּעל may be given thus: "he overran, that is to say, the entire land." The three years of the siege of Samaria were not full years, for, according to 4Kings 18:9-10, it began in the seventh year of Hoshea, and the city was taken in the ninth year, although it is also given there as three years.
Geneva 1599
And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, (b) as [he had done] year by year: therefore the king of Assyria shut him up, and bound him in prison.
(b) For he had paid tribute for eight years.
John Gill
And the king of Assyria found conspiracy in Hoshea,.... That he was forming a scheme to rebel against him, and cast off his yoke; of this he had intelligence by spies he sent, and placed to observe him very probably:
for he had sent messengers to So king of Egypt; to treat with him, and enter into alliance with him, to help him against, and free him from, the king of Assyria. This king of Egypt is supposed to be Sabacon the Ethiopian, who reigned in Egypt ninety years; of whom Herodotus (y) and Diodorus Siculus (z) make mention; by Theodoret he is called Adramelech the Ethiopian, who dwelt in Egypt:
and brought no presents to the king of Assyria, as he had done year by year; did not pay him his yearly tribute:
therefore the king of Assyria shut him up, and bound him in prison; that is, after he took Samaria, the siege of which is next related; unless it can be thought that he met with him somewhere out of the capital, and seized him, and made him his prisoner, and after that besieged his city; which is not so likely.
(y) Euterpe, sive, l. 2. c. 137. (z) Bibliothec l. 1. p. 59.
Robert Jamieson, A. R. Fausset and David Brown
found conspiracy in Hoshea--After having paid tribute for several years, Hoshea, determined on throwing off the Assyrian yoke, withheld the stipulated tribute. Shalmaneser, incensed at this rebellion, proclaimed war against Israel. This was in the sixth year of Hoshea's reign.
he had sent messengers to So, king of Egypt--the Sabaco of the classic historians, a famous Ethiopian who, for fifty years, occupied the Egyptian throne, and through whose aid Hoshea hoped to resist the threatened attack of the Assyrian conqueror. But Shalmaneser, marching against [Hoshea], scoured the whole country of Israel, besieged the capital Samaria, and carried the principal inhabitants into captivity in his own land, having taken the king himself, and imprisoned him for life. This ancient policy of transplanting a conquered people into a foreign land, was founded on the idea that, among a mixed multitude, differing in language and religion, they would be kept in better subjection, and have less opportunity of combining together to recover their independence.
17:517:5: Եւ ել արքայն Ասորեստանեաց յամենայն երկիրն. ել եւ ՚ի Սամարիա, եւ պաշարեաց զնա ա՛մս երիս[3959]։ [3959] Յօրինակին պակասէր. Ել եւ ՚ի Սամարիա, եւ պա՛՛։
5 Ասորեստանի արքան յարձակուեց ամբողջ երկրի վրայ, ելաւ նաեւ Սամարիայի դէմ եւ այն պաշարեց երեք տարի:
5 Ասորեստանի թագաւորը բոլոր երկրին վրայ արշաւեց. Սամարիայի վրայ ալ արշաւեց ու զանիկա երեք տարի պաշարեց։
Եւ ել արքայն Ասորեստանեայց յամենայն երկիրն, ել եւ ի Սամարիա եւ պաշարեաց զնա ամս երիս:

17:5: Եւ ել արքայն Ասորեստանեաց յամենայն երկիրն. ել եւ ՚ի Սամարիա, եւ պաշարեաց զնա ա՛մս երիս[3959]։
[3959] Յօրինակին պակասէր. Ել եւ ՚ի Սամարիա, եւ պա՛՛։
5 Ասորեստանի արքան յարձակուեց ամբողջ երկրի վրայ, ելաւ նաեւ Սամարիայի դէմ եւ այն պաշարեց երեք տարի:
5 Ասորեստանի թագաւորը բոլոր երկրին վրայ արշաւեց. Սամարիայի վրայ ալ արշաւեց ու զանիկա երեք տարի պաշարեց։
zohrab-1805▾ eastern-1994▾ western am▾
17:517:5 И пошел царь Ассирийский на всю землю, и приступил к Самарии, и держал ее в осаде три года.
17:5 καὶ και and; even ἀνέβη αναβαινω step up; ascend ὁ ο the βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος in πάσῃ πας all; every τῇ ο the γῇ γη earth; land καὶ και and; even ἀνέβη αναβαινω step up; ascend εἰς εις into; for Σαμάρειαν σαμαρεια Samareia; Samaria καὶ και and; even ἐπολιόρκησεν πολιορκεω in; on αὐτὴν αυτος he; him τρία τρεις three ἔτη ετος year
17:5 וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יַּ֨עַל֙ yyˈaʕal עלה ascend שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and יָּ֥צַר yyˌāṣar צור bind עָלֶ֖יהָ ʕālˌeʸhā עַל upon שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three שָׁנִֽים׃ šānˈîm שָׁנָה year
17:5. pervagatusque est omnem terram et ascendens Samariam obsedit eam tribus annisAnd he went through all the land: and going up to Samaria, he besieged it three years.
5. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.
17:5. And he wandered through the entire land. And ascending to Samaria, he besieged it for three years.
17:5. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.
Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years:

17:5 И пошел царь Ассирийский на всю землю, и приступил к Самарии, и держал ее в осаде три года.
17:5
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ο the
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
Σαμάρειαν σαμαρεια Samareia; Samaria
καὶ και and; even
ἐπολιόρκησεν πολιορκεω in; on
αὐτὴν αυτος he; him
τρία τρεις three
ἔτη ετος year
17:5
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יַּ֨עַל֙ yyˈaʕal עלה ascend
שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria
וַ wa וְ and
יָּ֥צַר yyˌāṣar צור bind
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three
שָׁנִֽים׃ šānˈîm שָׁנָה year
17:5. pervagatusque est omnem terram et ascendens Samariam obsedit eam tribus annis
And he went through all the land: and going up to Samaria, he besieged it three years.
17:5. And he wandered through the entire land. And ascending to Samaria, he besieged it for three years.
17:5. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Неприступное естественное положение Самарии и прочное укрепление этого города (ср. замечание к 3: Цар. XVI:24) дали возможность этой столице Израильского царства продержаться около 3-х лет (неполных, по XVIII:9-10, осада началась в 7-й год царствования Осии, окончилась в 9-м году); именно, по общему в библейской науке мнению, с 724: по 722: гг.
Adam Clarke: Commentary on the Bible - 1831
17:5: Besieged it three years - It must have been well fortified, well provisioned, and well defended, to have held out so long.
4 Kings (2 Kings) 17:6
Albert Barnes: Notes on the Bible - 1834
17:5: All the land - The second invasion of Shalmaneser (723 B. C., his fifth year), is here contrasted with the first, as extending to the whole country, whereas the first had afflicted only a part.
Three years - From the fourth to the sixth of Hezekiah, and from the seventh to the ninth of Heshea; two years, therefore, according to our reckoning, but three, according to that of the Hebrews. This was a long time for so small a place to resist the Assyrians but Samaria was favorably situated on a steep hill; probably Sabaco made some attempts to relieve his vassal; the war with Tyre must have distracted Shalmaneser; and there is reason to believe that before the capture was effected a Rev_olt had broken out at Nineveh which must have claimed Shalmaneser's chief attention, though it did not induce him to abandon his enterprise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: am 3281-3283, bc 723-721
the king: Kg2 18:9
three years: Kg2 25:1-3; Jer 52:4, Jer 52:5
John Gill
Then the king of Assyria came up throughout all the land,.... Of Israel, there being none to oppose his march; Hoshea not daring to come out, and meet him and fight him:
and went up to Samaria, and besieged it three years; so long the city held out against him, see 4Kings 18:9.
17:617:6: Յամին իններորդի Ովսեայ՝ ա՛ռ արքայ Ասորեստանեաց զՍամարիա. եւ խաղացոյց զԻսրայէլ յԱսորեստանեայս, եւ բնակեցոյց զնոսա յԱլաթ, եւ յԱբովր, եւ զգետովն Գովզանայ, եւ զլերամբքն Մարաց[3960]։ [3960] Այլք. Եւ Աբովր, զգետովն Գով՛՛։
6 Օսէէի թագաւորութեան իններորդ տարում Ասորեստանի արքան գրաւեց Սամարիան եւ իսրայէլացիներին քշեց Ասորեստան, նրանց բնակեցրեց Ալաթում եւ Աբորում, Գոզան գետի մօտ ու Մարերի լեռներում:
6 Ովսէէին իններորդ տարին Ասորեստանի թագաւորը Սամարիան առաւ ու Իսրայէլը Ասորեստան փոխադրեց եւ զանոնք Գովզան գետին քով Քաղայի ու Քաբովրի մէջ ու Մարերու քաղաքներուն մէջ բնակեցուց,
Յամին իններորդի Ովսեայ ա՛ռ արքայ Ասորեստանեայց զՍամարիա, եւ խաղացոյց զԻսրայէլ յԱսորեստանեայս, եւ բնակեցոյց զնոսա յԱղաթ եւ յԱբովր` զգետովն Գովզանայ եւ [248]զլերամբքն Մարաց:

17:6: Յամին իններորդի Ովսեայ՝ ա՛ռ արքայ Ասորեստանեաց զՍամարիա. եւ խաղացոյց զԻսրայէլ յԱսորեստանեայս, եւ բնակեցոյց զնոսա յԱլաթ, եւ յԱբովր, եւ զգետովն Գովզանայ, եւ զլերամբքն Մարաց[3960]։
[3960] Այլք. Եւ Աբովր, զգետովն Գով՛՛։
6 Օսէէի թագաւորութեան իններորդ տարում Ասորեստանի արքան գրաւեց Սամարիան եւ իսրայէլացիներին քշեց Ասորեստան, նրանց բնակեցրեց Ալաթում եւ Աբորում, Գոզան գետի մօտ ու Մարերի լեռներում:
6 Ովսէէին իններորդ տարին Ասորեստանի թագաւորը Սամարիան առաւ ու Իսրայէլը Ասորեստան փոխադրեց եւ զանոնք Գովզան գետին քով Քաղայի ու Քաբովրի մէջ ու Մարերու քաղաքներուն մէջ բնակեցուց,
zohrab-1805▾ eastern-1994▾ western am▾
17:617:6 В девятый год Осии взял царь Ассирийский Самарию, и переселил Израильтян в Ассирию, и поселил их в Халахе и в Хаворе, при реке Гозан, и в городах Мидийских.
17:6 ἐν εν in ἔτει ετος year ἐνάτῳ ενατος ninth Ωσηε ωσηε Hōsēe; Osie συνέλαβεν συλλαμβανω take hold of; conceive βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος the Σαμάρειαν σαμαρεια Samareia; Samaria καὶ και and; even ἀπῴκισεν αποικιζω the Ισραηλ ισραηλ.1 Israel εἰς εις into; for Ἀσσυρίους ασσυριος and; even κατῴκισεν κατοικεω settle αὐτοὺς αυτος he; him ἐν εν in Αλαε αλαε and; even ἐν εν in Αβωρ αβωρ river Γωζαν γωζαν and; even Ορη ορη Mēdos; Mithos
17:6 בִּ bi בְּ in שְׁנַ֨ת šᵊnˌaṯ שָׁנָה year הַ ha הַ the תְּשִׁיעִ֜ית ttᵊšîʕˈîṯ תְּשִׁיעִי ninth לְ lᵊ לְ to הֹושֵׁ֗עַ hôšˈēₐʕ הֹושֵׁעַ Hosea לָכַ֤ד lāḵˈaḏ לכד seize מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur אֶת־ ʔeṯ- אֵת [object marker] שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and יֶּ֥גֶל yyˌeḡel גלה uncover אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אַשּׁ֑וּרָה ʔaššˈûrā אַשּׁוּר Asshur וַ wa וְ and יֹּ֨שֶׁב yyˌōšev ישׁב sit אֹתָ֜ם ʔōṯˈām אֵת [object marker] בַּ ba בְּ in חְלַ֧ח ḥᵊlˈaḥ חֲלַח Halah וּ û וְ and בְ vᵊ בְּ in חָבֹ֛ור ḥāvˈôr חָבֹור Habor נְהַ֥ר nᵊhˌar נָהָר stream גֹּוזָ֖ן gôzˌān גֹּוזָן Gozan וְ wᵊ וְ and עָרֵ֥י ʕārˌê עִיר town מָדָֽי׃ פ māḏˈāy . f מָדַי Media
17:6. anno autem nono Osee cepit rex Assyriorum Samariam et transtulit Israhel in Assyrios posuitque eos in Ala et in Habor iuxta fluvium Gozan in civitatibus MedorumAnd in the ninth year of Osee, the king of the Assyrians took Samaria, and carried Israel away to Assyria: and he placed them in Hala, and Habor, by the river of Gozan, in the cities of the Medes.
6. In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away unto Assyria, and placed them in Halah, and in Habor, the river of Gozan, and in the cities of the Medes.
17:6. And in the ninth year of Hoshea, the king of the Assyrians captured Samaria, and he carried away Israel to Assyria. And he stationed them in Halah and in Habor, beside the river of Gozan, in the cities of the Medes.
17:6. In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor [by] the river of Gozan, and in the cities of the Medes.
In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor [by] the river of Gozan, and in the cities of the Medes:

17:6 В девятый год Осии взял царь Ассирийский Самарию, и переселил Израильтян в Ассирию, и поселил их в Халахе и в Хаворе, при реке Гозан, и в городах Мидийских.
17:6
ἐν εν in
ἔτει ετος year
ἐνάτῳ ενατος ninth
Ωσηε ωσηε Hōsēe; Osie
συνέλαβεν συλλαμβανω take hold of; conceive
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος the
Σαμάρειαν σαμαρεια Samareia; Samaria
καὶ και and; even
ἀπῴκισεν αποικιζω the
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
Ἀσσυρίους ασσυριος and; even
κατῴκισεν κατοικεω settle
αὐτοὺς αυτος he; him
ἐν εν in
Αλαε αλαε and; even
ἐν εν in
Αβωρ αβωρ river
Γωζαν γωζαν and; even
Ορη ορη Mēdos; Mithos
17:6
בִּ bi בְּ in
שְׁנַ֨ת šᵊnˌaṯ שָׁנָה year
הַ ha הַ the
תְּשִׁיעִ֜ית ttᵊšîʕˈîṯ תְּשִׁיעִי ninth
לְ lᵊ לְ to
הֹושֵׁ֗עַ hôšˈēₐʕ הֹושֵׁעַ Hosea
לָכַ֤ד lāḵˈaḏ לכד seize
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
וַ wa וְ and
יֶּ֥גֶל yyˌeḡel גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אַשּׁ֑וּרָה ʔaššˈûrā אַשּׁוּר Asshur
וַ wa וְ and
יֹּ֨שֶׁב yyˌōšev ישׁב sit
אֹתָ֜ם ʔōṯˈām אֵת [object marker]
בַּ ba בְּ in
חְלַ֧ח ḥᵊlˈaḥ חֲלַח Halah
וּ û וְ and
בְ vᵊ בְּ in
חָבֹ֛ור ḥāvˈôr חָבֹור Habor
נְהַ֥ר nᵊhˌar נָהָר stream
גֹּוזָ֖ן gôzˌān גֹּוזָן Gozan
וְ wᵊ וְ and
עָרֵ֥י ʕārˌê עִיר town
מָדָֽי׃ פ māḏˈāy . f מָדַי Media
17:6. anno autem nono Osee cepit rex Assyriorum Samariam et transtulit Israhel in Assyrios posuitque eos in Ala et in Habor iuxta fluvium Gozan in civitatibus Medorum
And in the ninth year of Osee, the king of the Assyrians took Samaria, and carried Israel away to Assyria: and he placed them in Hala, and Habor, by the river of Gozan, in the cities of the Medes.
17:6. And in the ninth year of Hoshea, the king of the Assyrians captured Samaria, and he carried away Israel to Assyria. And he stationed them in Halah and in Habor, beside the river of Gozan, in the cities of the Medes.
17:6. In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor [by] the river of Gozan, and in the cities of the Medes.
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
6: Салманассару не пришлось окончить осаду Самарии и завоевание Израильского царства: в 722: году он умер (быть может, насильственной смертью: преемник его начал новую династию), и дело его в том же 722: г. закончил преемник его на ассирийском престоле Саргон (ср. Ис. XX:1), по ассир. Sarrukin , царствовавший с 722: по 705: год; в библейской традиции предшественник, так долго ведший осаду Самарии, естественно, заслонил собой фактического завоевателя Самарии, переселившего часть израильского населения в пределы Ассирии. В своей триумфальной надписи (см. Schrader Keilinschr. и. д. Alt. Test. 2, s. 271: ft.) Саргон рассказывает, что он разграбил город (Самарию) и взял в плен и переселил в Ассирию 27280: жителей его. Конечно, это небольшая цифра сравнительное целой массой израильского населения. Надо думать, однако, что подобные массовые переселения израильтян, начатые еще Феглаффелласаром относительно северных частей Израильского царства (XV:29), совершались Саргоном (может быть, еще и Салманассаром) несколько раз, так что страна хотя и не вовсе опустела, но население ее было крайне разрежено: государственное и даже национальное существование Израильского царства прекратилось. Гибель Самарии и всего царства Израильского были точным исполнением грозных пророчеств (Ос. V:9; XI:6; XIV:1; Ис. XXVIII:1-4; XL:6-8: и др.). Раздельное существование Израильского царства от Иудейского продолжалось около 2: 1/2: столетий (по обычному почти взгляду, 257: лет: с 980: по 722; по И. Флавию, Древн. IX, 14, 1, 240: лет 7: мес. 7: дн.; у И. Спасского, Исследование Библейской хронологии, с. 125-243: г.).

Из пунктов, куда переселены были ассириянами массы израильских пленников, названы, конечно, лишь некоторые, наиболее плохо населенные, пункты: Xалах, Xабор, Гозан, города Мидийские (ст. 6) (Xалах, LXX: Alae, Vulg.: Hala). LXX считают Xалах рекой (ποταμοι̃ς Τωσάν), но по клинообразным документам это область к северу от Ниневии и к югу от озера Ван, известная у греков под именем Χαλκι̃τις (ср. Schrader, op. cit. s. 275: ff.). Xабор - река Χαβω̃ρας греков, впадает в Ефрат, вытекает из горы Мазня близ г. Низибия, главный приток ее - Мигдоний; в Ефрат впадает при Киркесии, теперь Кабур, Гозан (ср. 4: Цар. XIX:12; Ис. XXXVII:12). Евсевий и блаж. Иероним ошибочно приняли (Onomast. 66) за реку, на самом деле это - область, лежавшая, вероятно, между реками Xабор и Саокор (Ξαοκόρας), у Птолемея называемая Τανσανι̃τις, в клинообразных надписях Гуцану, близ Низибии (между Тигром и Ефратом), теперь Катан (см. Правосл. Палест. Сбор. вып. 37, с. 152-153; проф. Гуляева, с. 345). "Города Мидийские". LXX: όρη Μήδων, слав.: в пределех Мидских, в числе которых были, напр., упоминаемые в книге Товита (I:14; VI:9; IX:2: и др). Раги Мидийские являются, по-видимому, северо-восточной границей территории расселения пленных израильтян . Но они, без сомнения, быстро рассеялись и в другие страны, не исключая и европейских (Ис. XI:11). Так сбылось над половиной избранного народа Божия грозное слово Божие через законодателя (Лев. XXVI:38). Попытки отыскать следы рассеянных 10: колен Израилевых почти столь же многочисленны и столь же бесплодны, как и искания положения рая; нет страны, где бы не помещала их ученая любознательность или любопытство (ср. для примера статью г. Колечицкого об этом предмете в "Страннике" за 1901-й год).
Adam Clarke: Commentary on the Bible - 1831
17:6: Took Samaria - According to the prophets Hosea, Hos 13:16, and Micah, Mic 1:6. He exercised great cruelties on this miserable city, ripping up the women with child, dashing young children against the stones, etc. etc.
Carried Israel away into Assyria - What were the places to which the unfortunate Israelites were carried, or where their successors are now situated, have given rise to innumerable conjectures, dissertations, discourses, etc. Some maintain that they are found on the coast of Guinea; others, in America; the Indian tribes being the descendants of those carried away by the Assyrians. In vol. i. of the Supplement to Sir Wm. Jones's works, we find a translation of the History of the Afghans, by Mr. H. Vansittart; from which it appears that they derive their own descent from the Jews. On this history Sir Wm. Jones writes the following note: -
"This account of the Afghans may lead to a very interesting discovery. We learn from Esdras, that the ten tribes, after a wandering journey, came to a country called Arsaret, where we may suppose they settled. Now the Afghans are said by the best Persian historians to be descended from the Jews; they have traditions among themselves of such a descent, and it is even asserted that their families are distinguished by the names of Jewish tribes; although, since their conversion to the Islam, they studiously conceal their origin. The Pushtoo, of which I have seen a dictionary, has a manifest resemblance to the Chaldaic; and a considerable district under their dominion is called Hazarek or Hazaret, which might easily have been changed into the word used by Esdras. I strongly recommend an inquiry into the literature and history of the Afghans."
Every thing considered, I think it by far the most probable that the Afghans are the descendants of the Jews, who were led away captives by the Assyrian kings.
Thus ended the kingdom of Israel, after it had lasted two hundred and fifty-four years, from the death of Solomon and the schism of Jeroboam, till the taking of Samaria by Shalmaneser, in the ninth year of Hoshea; after which the remains of the ten tribes were carried away beyond the river Euphrates.
The rest of this chapter is spent in vindicating the Divine providence and justice; showing the reason why God permitted such a desolation to fall on a people who had been so long his peculiar children.
4 Kings (2 Kings) 17:9
Albert Barnes: Notes on the Bible - 1834
17:6: The king of Assyria took Samaria - i. e., from the Assyrian inscriptions, not Shalmaneser but Sargon, who claims to have captured the city in the first year of his reign (721 B. C.). At first Sargon carried off from Samaria no more than 27, 280 prisoners and was so far from depopulating the country that he assessed the tribute on the remaining inhabitants at the same rate as before the conquest. But later in his reign he effected the wholesale deportation here mentioned.
Halah and in Habor by the river of Gozan - Rather, "on the Habor, the river of Gozan." Halah is the tract which Ptolemy calls Chalcitis, on the borders of Gauzanitis (Gozan) in the vicinity of the Chaboras, or Khabour (Habor, the great affluent of the Euphrates). In this region is a remarkable mound called Gla, which probably marks the site, and represents the name, of the city of Chalach, from where the district Chalcitis was so called.
In the cities of the Medes - Sargon relates that he overran Media, seized and "annexed to Assyria" a number of the towns, and also established in the country a set of fortified posts or colonies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: am 3283, bc 721
the king of Assyria: Kg2 18:10, Kg2 18:11; Hos 1:6, Hos 1:9, Hos 13:16, foretold
carried: Lev 26:32, Lev 26:33, Lev 26:38; Deu 4:25-28, Deu 28:36, Deu 28:64, Deu 29:27, Deu 29:28, Deu 30:18; Kg1 14:15, Kg1 14:16; Amo 5:27
Halah: Kg2 19:12; Ch1 5:26; Isa 37:12, Isa 37:13
the Medes: Isa 13:17, Isa 21:2; Dan 5:28
Carl Friedrich Keil and Franz Delitzsch

The ninth year of Hoshea corresponds to the sixth year of Hezekiah and the year 722 or 721 b.c., in which the kingdom of the ten tribes was destroyed.
6b. The Israelites carried into exile. - After the taking of Samaria, Salmanasar led Israel into captivity to Assyria, and assigned to those who were led away dwelling-places in Chalach and on the Chabor, or the river Gozan, and in cities of Media. According to these clear words of the text, the places to which the ten tribes were banished are not to be sought for in Mesopotamia, but in provinces of Assyria and Media. חלח is neither the city of כּלח built by Nimrod (Gen 10:11), nor the Cholwan of Abulfeda and the Syriac writers, a city five days' journey to the north of Bagdad, from which the district bordering on the Zagrus probably received the name of Χαλωνῖτις or Καλωνῖτις, but the province Καλαχεηνή of Strabo (xi. 8, 4; 14, 12, and xvi. 1, 1), called Καλακινή by Ptolemaeus (vi. 1), on the eastern side of the Tigris near Adiabene, to the north of Nineveh on the border of Armenia. חבור is not the כּבר in Upper Mesopotamia (Ezek 1:3; Ezek 3:15, etc.), which flows into the Euphrates near Kirkesion (Carchemish), and is called Chebar (kbr) or Chabur (kbwr) by the Syriac writers, Chabr (xbr) by Abulfeda and Edrisi, Χαβώρας by Ptolemaeus, Ἀβόῤῥας (Aboras) by Strabo and others, as Michaelis, Gesenius, Winer, and even Ritter assume; for the epithet "river of Gozan" is not decisive in favour of this, since Gozan is not necessarily to be identified with the district of Gauzanitis, now Kaushan, situated between the rivers of Chaboras and Saokoras, and mentioned in Ptol. v. 18, 4, inasmuch as Strabo (xvi. 1, 1, p. 736) also mentions a province called Χαζηνή above Nineveh towards Armenia, between Calachene and Adiabene. Here in northern Assyria we also find both a mountain called Χαβώρας, according to Ptol. vi. 1, on the boundary of Assyria and Media, and the river Chabor, called by Yakut in the Moshtarik l-hsnh (Khabur Chasaniae), to distinguish it from the Mesopotamian Chaboras or Chebar. According to Marasz. i. pp. 333f., and Yakut, Mosht. p. 150, this Khabur springs from the mountains of the land of Zauzan, zawzan, i.e., of the land between the mountains of Armenia, Adserbeidjan, Diarbekr, and Mosul (Marasz. i. p. 522), and is frequently mentioned in Assemani as a tributary of the Tigris. It still bears the ancient name Khabr, taking its rise in the neighbourhood of the upper Zab near Amadjeh, and emptying itself into the Tigris a few hours below Jezirah (cf. Wichelhaus, pp. 471, 472; Asah. Grant, Die Nestorianer, v. Preiswerk, pp. 110ff.; and Ritter, Erdk. ix. pp. 716 and 1030). This is the river that we are to understand by חבור.
Tit is a question in dispute, whether the following words גּוזן נהר are in apposition to בּחבור: "by the Chabor the river of Gozan," or are to be taken by themselves as indicating a peculiar district "by the river Gozan." Now, however the absence of the prep. ב, and even of the copula ,ו on the one hand, and the words of Yakut, "Khabur, a river of Chasania," on the other, may seem to favour the former view, we must decide in favour of the latter, for the simple reason that in 1Chron 5:26 גּוזן נהר is separated from חבור morf d by והרא. The absence of the preposition בּ or of the copula ו before נהר ג in the passage before us may be accounted for from the assumption that the first two names, in Chalah and on the Khabur, are more closely connected, and also the two which follow, "on the river Gozan and in the cities of Media." The river Gozan or of Gozan is therefore distinct from חבור (Khabur), and to be sought for in the district in which Gauzani'a, the city of Media mentioned by Ptol. (vi. 2), was situated. In all probability it is the river which is called Kisil (the red) Ozan at the present day, the Mardos of the Greeks, which takes its rise to the south-east of the Lake Urumiah and flows into the Caspian Sea, and which is supposed to have formed the northern boundary of Media.
(Note: The explanation given in the text of the geographical names, receives some confirmation from the Jewish tradition, which describes northern Assyria, and indeed the mountainous region or the district on the border of Assyria and Media towards Armenia, as the place to which the ten tribes were banished (vid., Wichelhaus ut sup. pp. 474ff.). Not only Ewald (Gesch. iii. p. 612), but also M. v. Niebuhr (Gesch. Ass. p. 159), has decided in favour of this view; the latter with this remark: "According to the present state of the investigations, Chalah and Chabor are no doubt to be sought for on the slope of the Gordyaean mountains in the Kalachene of Strabo, the Kalakine of Ptolemaeus, and on the tributary of the Tigris, which is still called Chabur, therefore quite close to Nineveh. The Yudhi mountains in this region possibly bear this name with some allusion to the colony." But with reference to the river Gozan, Niebuhr is doubtful whether we are to understand by this the Kisil Ozan or the waters, in the district of Gauzanitis by the Kehbar, and gives the preference to the latter as the simpler of the two, though it is difficulty to see in what respect it is simpler than the other.)
The last locality mentioned agrees with this, viz., "and in the cities of Media," in which Thenius proposes to read הרי, mountains, after the lxx, instead of ערי, cities, though without the least necessity.
Geneva 1599
In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor [by] the river of Gozan, and in the cities of the (c) Medes.
(c) For at this time the Medes and Persians were subject to the Assyrians.
John Gill
In the ninth year of Hoshea the king of Assyria took Samaria,..... Which was the last year of his reign, and to be reckoned either from the time of his reigning in full power and authority, or from his first casting off the Assyrian yoke; See Gill on 4Kings 17:1.
and carried Israel away into Assyria; not only the inhabitants of Samaria, but all the ten tribes inhabiting the several parts of the kingdom, for which Josephus is express (a).
and placed them in Halah, and in Habor, by the river of Gozan; some of them he placed here, which were in Assyria. Halah is the Calachena of Ptolemy, at the north of Assyria, and Habor is the mount Chobaras of the same; from which mountain, as you go to the Caspian sea, about midway, is the city Gauzania, the same with Gozan, which might give name to this river (b). The Jews say (c), this is the river Sambation, which runs so swiftly, that there is no passing except on the sabbath day; and which then the Jews cannot pass because of the profanation of the sabbath; and is the reason they give why the ten tribes are there detained; and Manasseh ben Israel (d) fancies Habor to be Tabor, a province in Tartary, where some Jews are:
and in the cities of the Medes; others of them he placed there, under his jurisdiction, the same with Hara, 1Chron 5:26, which with the Greeks is called Aria; and Herodotus says (e), these Medes formerly were called by all Arii. It appears from hence that the kingdom of Media was now subject to the king of Assyria: some (f) take Halach to be Colchi, and Habor to be Iberia, and Hara to be Armenia, and Gauzani to be Media, which all bounded the north of Assyria.
(a) Antiqu. l. 9. c. 10. sect. 1. (b) Vid. Witsium de 10 Trib. Israel. c. 4. sect. 2. (c) Rambam apud Eliam in Tishbi, p. 134. (d) Spes Israelis, sect. 17. p. 55. (e) Polymnia, sive, l. 7. c. 60. So Pausanias Corinthiac. sive, l. 2. p. 91. Vid. Vossium in Melam, de Situ Orbis, l. 1. c. 2. p. 13. (f) See Bierwood's Inquiries, p. 104.
John Wesley
Carried Israel away, &c. - There, we have reason to think, after some time, they were so mingled with the nations, that they were lost, and the name of Israel was no more in remembrance. They that forgot God, were themselves forgotten, and they that studied to be like the nations, were buried among them. Thus ended Israel as a nation. When we read their entry into Canaan, under Hoshea the son of Nun, who would have thought, that such would be their exit, under Hoshea, the son of Elah? Yet we find St. James writing to the twelve tribes scattered abroad. So that tho' we never read of the return of those that were carried captive, nor have any ground to believe, that they still remain a distinct body in some remote corner of the world, yet a remnant of them did escape, and will remain 'till all Israel shall be saved.
Robert Jamieson, A. R. Fausset and David Brown
carried Israel away--that is, the remaining tribes (see on 4Kings 15:29).
and placed them, &c.--This passage GESENIUS renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes."
Halah--the same as Calah (Gen 10:11-12), in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh.
Chabor--is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day.
Gozan--("pasture") or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is the Gozan referred to in this passage.
cities of the Medes--"villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life [GRANT, Nestorians].
17:717:7: Եւ եղեւ իբրեւ մեղան որդիքն Իսրայէլի Տեառն Աստուծոյ իւրեանց որ եհան զնոսա յերկրէն Եգիպտացւոց՝ ՚ի ձեռաց փարաւոնի արքայի Եգիպտացւոց, եւ երկեան յաստուածոց օտարաց.
7 Իսրայէլացիները մեղանչել էին իրենց տէր Աստծու դէմ, որն իրենց հանել էր Եգիպտացիների երկրից եւ ազատել եգիպտացիների Փարաւոն արքայի ձեռքից: Նրանք սկսել էին երկիւղ կրել օտար աստուածներից,
7 Քանզի Իսրայէլի որդիները զիրենք Եգիպտոսի երկրէն, Եգիպտոսի Փարաւոն թագաւորին ձեռքէն ազատող իրենց Տէր Աստուծոյն դէմ մեղք գործեցին եւ ուրիշ աստուածներէ վախցան։
Եւ եղեւ իբրեւ մեղան որդիքն Իսրայելի Տեառն Աստուծոյ իւրեանց որ եհան զնոսա յերկրէն Եգիպտացւոց` ի ձեռաց փարաւոնի արքային Եգիպտացւոց, եւ երկեան յաստուածոց օտարաց:

17:7: Եւ եղեւ իբրեւ մեղան որդիքն Իսրայէլի Տեառն Աստուծոյ իւրեանց որ եհան զնոսա յերկրէն Եգիպտացւոց՝ ՚ի ձեռաց փարաւոնի արքայի Եգիպտացւոց, եւ երկեան յաստուածոց օտարաց.
7 Իսրայէլացիները մեղանչել էին իրենց տէր Աստծու դէմ, որն իրենց հանել էր Եգիպտացիների երկրից եւ ազատել եգիպտացիների Փարաւոն արքայի ձեռքից: Նրանք սկսել էին երկիւղ կրել օտար աստուածներից,
7 Քանզի Իսրայէլի որդիները զիրենք Եգիպտոսի երկրէն, Եգիպտոսի Փարաւոն թագաւորին ձեռքէն ազատող իրենց Տէր Աստուծոյն դէմ մեղք գործեցին եւ ուրիշ աստուածներէ վախցան։
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17:717:7 Когда стали грешить сыны Израилевы пред Господом Богом своим, Который вывел их из земли Египетской, из-под руки фараона, царя Египетского, и стали чтить богов иных,
17:7 καὶ και and; even ἐγένετο γινομαι happen; become ὅτι οτι since; that ἥμαρτον αμαρτανω sin οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God αὐτῶν αυτος he; him τῷ ο the ἀναγαγόντι αναγω lead up; head up αὐτοὺς αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὑποκάτωθεν υποκατωθεν hand Φαραω φαραω Pharaō; Farao βασιλέως βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐφοβήθησαν φοβεω afraid; fear θεοὺς θεος God ἑτέρους ετερος different; alternate
17:7 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כִּֽי־ kˈî- כִּי that חָטְא֤וּ ḥāṭᵊʔˈû חטא miss בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֔ם ʔᵉlōhêhˈem אֱלֹהִים god(s) הַ ha הַ the מַּעֲלֶ֤ה mmaʕᵃlˈeh עלה ascend אֹתָם֙ ʔōṯˌām אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt מִ mi מִן from תַּ֕חַת ttˈaḥaṯ תַּחַת under part יַ֖ד yˌaḏ יָד hand פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and יִּֽירְא֖וּ yyˈîrᵊʔˌû ירא fear אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
17:7. factum est enim cum peccassent filii Israhel Domino Deo suo qui eduxerat eos de terra Aegypti de manu Pharaonis regis Aegypti coluerunt deos alienosFor so it was that the children of Israel had sinned against the Lord, their God, who brought them out of the land of Egypt, from under the hand of Pharao, king of Egypt; and they worshipped strange gods.
7. And it was so, because the children of Israel had sinned against the LORD their God, which brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods,
17:7. For it happened that, when the sons of Israel had sinned against the Lord, their God, who had led them away from the land of Egypt, from the hand of Pharaoh, the king of Egypt, they worshipped strange gods.
17:7. For [so] it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,
For [so] it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods:

17:7 Когда стали грешить сыны Израилевы пред Господом Богом своим, Который вывел их из земли Египетской, из-под руки фараона, царя Египетского, и стали чтить богов иных,
17:7
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτι οτι since; that
ἥμαρτον αμαρτανω sin
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
αὐτῶν αυτος he; him
τῷ ο the
ἀναγαγόντι αναγω lead up; head up
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὑποκάτωθεν υποκατωθεν hand
Φαραω φαραω Pharaō; Farao
βασιλέως βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐφοβήθησαν φοβεω afraid; fear
θεοὺς θεος God
ἑτέρους ετερος different; alternate
17:7
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כִּֽי־ kˈî- כִּי that
חָטְא֤וּ ḥāṭᵊʔˈû חטא miss
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֵיהֶ֔ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
הַ ha הַ the
מַּעֲלֶ֤ה mmaʕᵃlˈeh עלה ascend
אֹתָם֙ ʔōṯˌām אֵת [object marker]
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
מִ mi מִן from
תַּ֕חַת ttˈaḥaṯ תַּחַת under part
יַ֖ד yˌaḏ יָד hand
פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
יִּֽירְא֖וּ yyˈîrᵊʔˌû ירא fear
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
17:7. factum est enim cum peccassent filii Israhel Domino Deo suo qui eduxerat eos de terra Aegypti de manu Pharaonis regis Aegypti coluerunt deos alienos
For so it was that the children of Israel had sinned against the Lord, their God, who brought them out of the land of Egypt, from under the hand of Pharao, king of Egypt; and they worshipped strange gods.
17:7. For it happened that, when the sons of Israel had sinned against the Lord, their God, who had led them away from the land of Egypt, from the hand of Pharaoh, the king of Egypt, they worshipped strange gods.
17:7. For [so] it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-23: Прежде чем закончить историю северного, Израильского царства, свящ. писатель бросает ретроспективный взгляд на всю историю этого царства, рассматривает ее с религиозно-прагматической точки зрения, дает философию всей этой истории - рассуждает о причинах погибели народа и царства Израильского. Основная причина этой гибели - грех Израиля против Иеговы, благодетельствовавшего Израилю с момента изведения его из Египта (ст. 7; ср. Исх. XIX:4-6; Ос. XIII:4-6); священный писатель частнее определяет: 1) как идолослужение (ст. 8-12), включая сюда и тельцеслужение (ст. 16-21); 2) как крайнее ожесточение сердца народа к вещаниям и предостережениям пророков Божих (ст. 13-14, 23); 3) как глубокое нравственное развращение и порочность народа (15-17), яркое изображение которых находим и у современных пророков, напр., у пророка Осии (Ос. IV:2; VI:9; VII:1, 8-9; VIII:8-9; X:6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Wickedness of Israel. B. C. 730.

7 For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods, 8 And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made. 9 And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city. 10 And they set them up images and groves in every high hill, and under every green tree: 11 And there they burnt incense in all the high places, as did the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger: 12 For they served idols, whereof the LORD had said unto them, Ye shall not do this thing. 13 Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets. 14 Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God. 15 And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them. 16 And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal. 17 And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger. 18 Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only. 19 Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made. 20 And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. 21 For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin. 22 For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; 23 Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.
Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these verses largely commented upon by our historian, and the reasons of it assigned, not taken from the second causes--the weakness of Israel, their impolitic management, and the strength and growing greatness of the Assyrian monarch (these things are overlooked)--but only from the First Cause. Observe, 1. It was the Lord that removed Israel out of his sight; whoever were the instruments, he was the author of this calamity. It was destruction from the Almighty; the Assyrian was but the rod of his anger, Isa. x. 5. It was the Lord that rejected the seed of Israel, else their enemies could not have seized upon them, v. 20. Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord? Isa. xliii. 24. We lose the benefit of national judgments if we do not eye the hand of God in them, and the fulfilling of the scripture, for that also is taken notice of here (v. 23): The Lord removed Israel out of his favour, and out of their own land, as he had said by all his servants the prophets. Rather shall heaven and earth pass than one tittle of God's word fall to the ground. When God's word and his works are compared, it will be found not only that they agree, but that they illustrate each other. But why would God ruin a people that were raised and incorporated, as Israel was, by miracles and oracles? Why would he undo that which he himself had done at so vast an expense? Was it purely an act of sovereignty? No, it was an act of necessary justice. For, 2. They provoked him to do this by their wickedness. Was it God's doing? Nay, it was their own; by their way and their doings they procured all this to themselves, and it was their own wickedness that did correct them. This the sacred historian shows here at large, that it might appear that God did them no wrong and that others might hear and fear. Come and see what it was that did all this mischief, that broke their power and laid their honour in the dust; it was sin; that, and nothing else, separated between them and God. This is here very movingly laid open as the cause of all the desolations of Israel. He here shows,
I. What God had done for Israel, to engage them to serve him. 1. He gave them their liberty (v. 7): He brought them from under the hand of Pharaoh who oppressed them, asserted their freedom (Israel is my son), and effected their freedom with a high hand. Thus they were bound in duty and gratitude to be his servants, for he had loosed their bonds; nor would he that rescued them out of the hand of the king of Egypt have contradicted himself so far as to deliver them into the hand of the king of Assyria, as he did, if they had not, by their iniquity, betrayed their liberty and sold themselves. 2. He gave them their law, and was himself their king. They were immediately under a divine regimen. They could not plead ignorance of good and evil, sin and duty, for God had particularly charged them against those very things which here he charges them with (v. 15), That they should not do like the heathen. Nor could they be in any doubt concerning their obligation to observe the laws which they are here charged with rejecting, for they were the commandments and statutes of the Lord their God (v. 13), so that no room was left to dispute whether they should keep them or no. He had not dealt so with other nations, Ps. cxlvii. 19, 20. 3. He gave them their land, for he cast out the heathen from before them (v. 8), to make room for them; and the casting out of them for their idolatries was as fair a warning as could be given to Israel not to do like them.
II. What they had done against God, notwithstanding these engagements which he had laid upon them. 1. In general. They sinned against the Lord their God (v. 7), they did those things that were not right (v. 9), but secretly. So wedded were they to their evil practices that when they could not do them publicly, could not for shame or could not for fear, they would do them secretly--an evidence of their atheism, that they thought what was done in secret was from under the eye of God himself and would not be required. Again, they wrought wicked things in such a direct contradiction to the divine law that they seemed as if they were done on purpose to provoke the Lord to anger (v. 11), in contempt of his authority and defiance of his justice. They rejected God's statutes and his covenant (v. 15), would not be bound up either by his command or the consent they themselves had given to the covenant, but threw off the obligations of both, and therefore God justly rejected them, v. 20. See Hos. iv. 6. They left all the commandments of the Lord their God (v. 16), left the way, left the work, which those commandments prescribed them and directed them in. Nay, lastly, they sold themselves to do evil in the sight of the Lord, that is, they wholly addicted themselves to sin, as slaves to the service of those to whom they are sold, and, by their obstinately persisting in sin, so hardened their own hearts that at length it had become morally impossible for them to recover themselves, as one that has sold himself has put his liberty past recall. 2. In particular. Though they were guilty (no doubt) of many immoralities, and violated all the commands of the second table, yet nothing is here specified, but their idolatry. This was the sin that did most easily beset them; this was, of all sins, most provoking to God: it was the spiritual adultery that broke the marriage-covenant, and was the inlet of all other wickedness. Hence it is again and again mentioned here as the sin that ruined them. (1.) They feared other gods (v. 7), that is, worshipped them and paid their homage to them, as if they feared their displeasure. (2.) They walked in the statutes of the heathen, which were contrary to God's statutes (v. 8), did as did the heathen (v. 11), went after the heathen that were round about them (v. 15), so prostituting the honour of their peculiarity, and defeating God's design concerning them, which was that they should be distinguished from the heathen. Must those that were taught of God go to school to the heathen--those that were appropriated to God take their measures from the nations that were abandoned by him? (3.) They walked in the statutes of the idolatrous kings of Israel (v. 8), in all the sins of Jeroboam, v. 22. When their kings assumed a power to alter and add to the divine institutions they submitted to them, and thought the command of their kings would bear them out in disobedience to the command of their God. (4.) They built themselves high places in all their cities, v. 9. If in any place there was but the tower of the watchmen (a country tower that had no walls, but only a tower to shelter the watch in time of danger), or but a lodge for shepherds, it must be honoured with a high place, and that with an altar. If there was a fenced city, it must be further fortified with a high place. Having forsaken God's only place, they knew no end of high places, in which every man followed his own fancy and directed his devotion to what god he pleased. Sacred things were hereby profaned and laid common, when their altars were as heaps in the furrows of the field, Hos. xii. 11. (5.) They set them up images and groves--Asherim (even wooden images, so some think the term, which we translate groves, should be rendered) or Ashtaroth (so others)--directed contrary to the second commandment, v. 10. They served idols (v. 12), the works of their own hands and creatures of their own fancy, though God had warned them particularly not to do this thing. (6.) They burnt incense in all the high places, to the honour of strange gods, for it was to the dishonour of the true God, v. 11. (7.) They followed vanity. Idols are called so, because they could do neither good nor evil, but were the most insignificant things that could be; those that worshipped them were like unto them, and so they became vain and good for nothing (v. 16), vain in their devotions, which were brutish and ridiculous, and so became vain in their whole conversation. (8.) Besides the molten images, even the two calves, they worshipped all the host of heaven--the sun, moon, and stars: for it is not meant of the heavenly host of angels; they could not rise so far above sensible things as to think of them. And, withal, they served Baal, the deified heroes of the Gentiles, v. 16. (9.) They caused their children to pass through the fire, in token of their dedicating them to their idols. (10.) They used divinations and enchantments, that they might receive directions from the gods to whom they paid their devotions.
III. What means God used with them, to bring them off from their idolatries, and to how little purpose. He testified against them, showed them their sins and warned them of the fatal consequences of them by all the prophets and all the seers (for so the prophets had been formerly called), and pressed them to turn from their evil ways, v. 13. We have read of prophets, more or less, in every reign. Though they had forsaken God's family of priests, he did not leave them without a succession of prophets, who made it their business to teach them the good knowledge of the Lord, but all in vain (v. 14); they would not hear, but hardened their necks, persisted in their idolatries, and were like their fathers, that would not bow their necks to God's yoke, because they did not believe in him, did not receive his truths, nor would venture upon his promises: it seems to refer to their fathers in the wilderness; the same sin that kept them out of Canaan turned these out, and that was unbelief.
IV. How God punished them for their sins. He was very angry with them (v. 18); for, in the matter of his worship, he is a jealous God, and resents nothing more deeply than giving that honour to any creature which is due to himself only. He afflicted them (v. 20) and delivered them into the hand of spoilers, in the days of the judges and of Saul, and afterwards in the days of most of their kings, to see if they would be awakened by the judgments of God to consider and amend their ways; but, when all these corrections did not prevail to drive out the folly, God first rent Israel from the house of David, under which they might have been happy. As Judah was hereby weakened, so Israel was hereby corrupted; for they made a man king who drove them from following the Lord and caused them to sin a great sin, v. 21. This was a national judgment, and the punishment of their former idolatries; and, at length, he removed them quite out of his sight (v. 18, 23), without giving them any hopes of a return out of their captivity.
Lastly, Here is a complaint against Judah in the midst of all (v. 19): Also Judah kept not the commandments of God; though they were not as yet quite so bad as Israel, yet they walked in the statutes of Israel; and this aggravated the sin of Israel, that they communicated the infection of it to Judah; see Ezek. xxiii. 11. Those that bring sin into a country or family bring a plague into it and will have to answer for all the mischief that follows.
Albert Barnes: Notes on the Bible - 1834
17:7: The reasons for which God suffered the Israelites to be deprived of their land and carried into captivity were:
1. their idolatries;
2. their rejection of the Law;
3. their disregard of the warning voices of prophets and seers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: sinned: Deu 31:16, Deu 31:17, Deu 31:29, Deu 32:15-52; Jos 23:16; Jdg 2:14-17; Ch2 36:14-16; Neh 9:26; Psa 106:35-41; Eze 23:2-16; Hos 4:1-3, Hos 8:5-14
the Lord: Kg2 16:2; Kg1 11:4, Kg1 15:3; Ch2 36:5
which had: Exo 20:2
and had feared: Kg2 17:35; Jer 10:5
Carl Friedrich Keil and Franz Delitzsch

The causes which occasioned this catastrophe. - To the account of the destruction of the kingdom of the ten tribes, and of the transportation of its inhabitants into exile in Assyria, the prophetic historian appends a review of the causes which led to this termination of the greater portion of the covenant-nation, and finds them in the obstinate apostasy of Israel from the Lord its God, and in its incorrigible adherence to idolatry. 4Kings 17:7. כּי ויהי, "and it came to pass when" (not because, or that): compare Gen 6:1; Gen 26:8; Gen 27:1; Gen 44:24; Ex 1:21; Judg 1:28; Judg 6:7, etc. The apodosis does not follow till 4Kings 17:18, as 4Kings 17:7-17 simply contain a further explanation of Israel's sin. To show the magnitude of the sin, the writer recalls to mind the great benefit conferred in the redemption from Egypt, whereby the Lord had laid His people under strong obligation to adhere faithfully to Him. The words refer to the first commandment (Ex 20:2-3; Deut 5:6-7). It is from this that the "fearing of other gods" is taken, whereas פּרעה יד מתּחת recall Ex 18:10.
4Kings 17:8
The apostasy of Israel manifested itself in two directions: 1. in their walking in the statutes of the nations who were cut off from before them, instead of in the statutes of Jehovah, as God had commanded (cf. Lev 18:4-5, and Lev 18:26, Lev 20:22-23, etc.; and for the formula וגו הורישׁ אשׁר הגּוים, which occurs repeatedly in our books - e.g., 4Kings 16:3; 4Kings 21:2, and 3Kings 14:24 and 3Kings 21:26 - compare Deut 11:23 and Deut 18:12); and 2. in their walking in the statutes which the kings of Israel had made, i.e., the worship of the calves. עשׂוּ אשׁר: it is evident from the parallel passage, 4Kings 17:19, that the subject here stands before the relative.
4Kings 17:9
דברים ויחפּאוּ: "they covered words which were not right concerning Jehovah their God," i.e., they sought to conceal the true nature of Jehovah their God," i.e., they sought to conceal the true nature of Jehovah by arbitrary perversions of the word of God. This is the explanation correctly given by Hengstenberg (Dissert. vol. i. p. 210, transl.); whereas the interpretation proposed by Thenius, "they trifled with things which were not right against Jehovah," is as much at variance with the usage of the language as that of Gesenius (thes. p. 5050, perfide egerunt res ... in Jehovam, since חפּא with על simply means to cover over a thing (cf. Is 4:5). This covering of words over Jehovah showed itself in the fact that they built בּמות (altars on high places), and by worshipping God in ways of their own invention concealed the nature of the revealed God, and made Jehovah like the idols. "In all their cities, from the tower of the watchmen to the fortified city." נוצרים מגדּל is a tower built for the protection of the flocks in the steppes (2Chron 26:10), and is mentioned here as the smallest and most solitary place of human abode in antithesis to the large and fortified city. Such bamoth were the houses of high places and altars built for the golden calves at Bethel and Dan, beside which no others are mentioned by name in the history of the kingdom of the ten tribes, which restricts itself to the principal facts, although there certainly must have been others.
4Kings 17:10
They set up for themselves monuments and asherim on every high hill, etc., - a practice condemned in 3Kings 14:16, 3Kings 14:23, as early as the time of Jeroboam. In this description of their idolatry, the historian, however, had in his mind not only the ten tribes, but also Judah, as is evident from 4Kings 17:13, "Jehovah testified against Israel and Judah through His prophets," and also from 4Kings 17:19.
4Kings 17:11
"And burned incense there upon all the high places, like the nations which Jehovah drove out before them." הגלה, lit., to lead into exile, is applied here to the expulsion and destruction of the Canaanites, with special reference to the banishment of the Israelites.
4Kings 17:12
They served the clods, i.e., worshipped clods or masses of stone as gods (גּלּלים, see at 3Kings 15:12), notwithstanding the command of God in Ex 20:3., 4Kings 23:13; Lev 26:1, etc.
4Kings 17:13-14
And the Lord was not satisfied with the prohibitions of the law, but bore witness against the idolatry and image-worship of Israel and Judah through all His prophets, who exhorted them to turn from their evil way and obey His commandments. But it was all in vain; they were stiff-necked like their fathers. Judah is mentioned as well as Israel, although the historian is simply describing the causes of Israel's rejection to indicate beforehand that Judah was already preparing the same fate for itself, as is still more plainly expressed in 4Kings 17:19, 4Kings 17:20; not, as Thenius supposes, because he is speaking here of that which took place before the division of the kingdom. The Chethb כל־חזה כּל־נביאו is not to be read וכל־חזה כּל־נביא (Houbig., Then., Ew. 156, e.), but after the lxx כּל־חזה כּל־נביאו, "through all His prophets, every seer," so that כּל־חזה is in apposition to כּל־נביאו, and serves to bring out the meaning with greater force, so as to express the idea, "prophets of every kind, that the Lord had sent." This reading is more rhetorical than the other, and is recommended by the fact that in what follows the copula ו is omitted before חקּותי also on rhetorical grounds. וגו שׁלחתּי ואשׁר: "and according to what I demanded of you through my servants the prophets." To the law of Moses there was added the divine warning through the prophets. את־ערפּם יקשׁוּ has sprung from Deut 10:16. The stiff-necked fathers are the Israelites in the time of Moses.
4Kings 17:15
"They followed vanity and became vain:" verbatim as in Jer 2:5.
A description of the worthlessness of their whole life and aim with regard to the most important thing, namely, their relation to God. Whatever man sets before him as the object of his life apart from God is הבל (cf. Deut 32:21) and idolatry, and leads to worthlessness, to spiritual and moral corruption (Rom 1:21). "And (walked) after the nations who surrounded them," i.e., the heathen living near them. The concluding words of the verse have the ring of Lev 18:3.
4Kings 17:16-17
The climax of their apostasy: "They made themselves molten images, two (golden) calves" (3Kings 12:28), which are called מסּכה after Ex 32:4, Ex 32:8, and Deut 9:12, Deut 9:16, "and Asherah," i.e., idols of Astarte (for the fact, see 3Kings 16:33), "and worshipped all the host of heaven (sun, moon, and stars), and served Baal" - in the time of Ahab and his family (3Kings 16:32). The worshipping of all the host of heaven is not specially mentioned in the history of the kingdom of the ten tribes, but occurs first of all in Judah in the time of Manasseh (4Kings 21:3). The fact that the host of heaven is mentioned between Asherah and Baal shows that the historian refers to the Baal and Astarte worship, and has borrowed the expression from Deut 4:19 and Deut 17:3, to show the character of this worship, since both Baal and Astarte were deities of a sidereal nature. The first half of 4Kings 17:17 rests upon Deut 18:10, where the worship of Moloch is forbidden along with soothsaying and augury. There is no allusion to this worship in the history of the kingdom of the ten tribes, although it certainly existed in the time of Ahab. The second half of 4Kings 17:17 also refers to the conduct of Ahab (see at 3Kings 21:20).
4Kings 17:18-19
This conduct excited the anger of God, so that He removed them from His face, and only left the tribe (i.e., the kingdom) of Judah, although Judah also did not keep the commandments of the Lord and walked in the statutes of Israel, and therefore had deserved rejection. 4Kings 17:19 contains a parenthesis occasioned by וגו שׁבט רק (4Kings 17:18). The statutes of Israel in which Judah walked are not merely the worship of Baal under the Ahab dynasty, so as to refer only to Joram, Ahaziah, and Ahaz (according to 4Kings 8:18, 4Kings 8:27, and 4Kings 16:3), but also the worship on the high places and worship of idols, which were practised under many of the kings of Judah.
4Kings 17:20
ויּמאס is a continuation of יהוה ויּתאנּף in 4Kings 17:18, but so that what follows also refers to the parenthesis in 4Kings 17:19. "Then the Lord rejected all the seed of Israel," not merely the ten tribes, but all the nation, and humbled them till He thrust them from His face. מאס differs from מפּניו השׁליך. The latter denotes driving into exile; the former, simply that kind of rejection which consisted in chastisement and deliverance into the hand of plunderers, that is to say, penal judgments by which the Lord sought to lead Israel and Judah to turn to Him and to His commandments, and to preserve them from being driven among the heathen. שׁסים בּיד נתן as in Judg 2:14.
4Kings 17:21
וגו קרע כּי: "for He (Jehovah) rent Israel from the house of David." This view is apparently more correct than that Israel rent the kingdom from the house of David, not only because it presupposes too harsh an ellipsis to supply את־המּמלכה, but also because we never meet with the thought that Israel rent the kingdom from the house of David, and in 3Kings 11:31 it is simply stated that Jehovah rent the kingdom from Solomon; and to this our verse refers, whilst the following words וגו ויּמליכוּ recall 3Kings 12:20. The כּי is explanatory: the Lord delivered up His people to the plunderers, for He rent Israel from the house of David as a punishment for the idolatry of Solomon, and the Israelites made Jeroboam king, who turned Israel away from Jehovah, etc. The Chethb וידא is to be read ויּדּא, the Hiphil of נדא = נדה, "he caused to depart away from the Lord." The Keri ויּדּה, Hiphil of נדח, he drove away, turned from the Lord (cf. Deut 13:11), is not unusual, but it is an unnecessary gloss.
4Kings 17:22-23
The sons of Israel (the ten tribes) walked in all the sins of Jeroboam, till the Lord removed them from His face, thrust them out of the land of the Lord, as He had threatened them through all His prophets, namely, from the time of Jeroboam onwards (compare 3Kings 14:15-16, and also Hos 1:6; Hos 9:16; Amos 3:11-12; Amos 5:27; Is 28:1 etc.). The banishment to Assyria (see 4Kings 17:6) lasted "unto this day," i.e., till the time when our books were written.
(Note: As the Hebrew דע, like the German bis, is not always used in an exclusive sense, but is frequently abstracted from what lies behind the terminus ad quem mentioned, it by no means follows from the words, "the Lord rejected Israel ... to this day," that the ten tribes returned to their own country after the time when our books were written, viz., about the middle of the sixth century b.c. And it is just as impossible to prove the opposite view, which is very widely spread, namely, that they are living as a body in banishment even at the present day. It is well known how often the long-lost ten tribes have been discovered, in the numerous Jewish communities of southern Arabia, in India, more especially in Malabar, in China, Turkistan, and Cashmir, or in Afghanistan (see Ritter's Erdkunde, x. p. 246), and even in America itself; and now Dr. Asahel Grant (Die Nestorianer oder die zehn Stmme) thinks that he has found them in the independent Nestorians and the Jews living among them; whereas others, such as Witsius (Δεκαφυλ. c. iv.ff.), J. D. Michaelis (de exsilio decem tribuum, comm. iii.), and last of all Robinson in the word quoted by Ritter, l. c. p. 245 (The Nestorians, etc., New York, 1841), have endeavoured to prove that the ten tribes became partly mixed up with the Judaeans during the Babylonian captivity, and partly attached themselves to the exile who were led back to Palestine by Zerubbabel and Ezra; that a portion again became broken up at a still later period by mixing with the rest of the Jews, who were scattered throughout all the world after the destruction of Jerusalem by Titus, and a further portion a long time ago by conversion to Christianity, so that every attempt to discover the remnants of the ten tribes anywhere must be altogether futile. This view is in general the correct one, though its supporters have mixed up the sound arguments with many that are untenable. For example, the predications quoted by Ritter (p. 25), probably after Robinson (viz., Jer 50:4-5, Jer 50:17, Jer 50:19, and Ezek 37:11.), and also the prophetic declarations cited by Witsius (v. 11-14: viz., Is 14:1; Mic 2:12; Jer 3:12; Jer 30:3-4; Jer 33:7-8), prove very little, because for the most part they refer to Messianic times and are to be understood spiritually. So much, however, may certainly be gathered from the books of Daniel, Ezra, Nehemiah, and Esther, that the Judaeans whom Nebuchadnezzar carried away captive were not all placed in the province of Babylonia, but were also dispersed in the different districts that constituted first the Assyrian, then the Chaldaean, and afterwards the Persian empire on the other side of the Euphrates, so that with the cessation of that division which had been so strictly maintained to suit the policy of the Israelitish kings, the ancient separation would also disappear, and their common mournful lot of dispersion among the heathen would of necessity bring about a closer union among all the descendants of Jacob; just as we find that the kings of Persia knew of no difference between Jews and Israelites, and in the time of Xerxes the grand vizier Haman wanted to exterminate all the Jews (not the Judaeans merely, but all the Hebrews). Moreover, the edict of Cyrus (Ezra 1:1-4), "who among you of all his people," and that of Artaxerxes (Ezra 7:13), "whoever in my kingdom is willing of the people of Israel," gave permission to all the Israelites of the twelve tribes to return to Palestine. And who could maintain with any show of reason, that no one belonging to the ten tribes availed himself of this permission? And though Grant argues, on the other side, that with regard to the 50,000 whom Cyrus sent away to their home it is expressly stated that they were of those "whom Nebuchadnezzar had carried away into Babylon" (Ezra 2:1), with which 4Kings 1:5 may also be compared, "then rose up the heads of the tribes of Judah and Benjamin, and the priests and Levites, etc.;" these words apply to the majority of those who returned, and undoubtedly prove that the ten tribes as such did not return to Palestine, but they by no means prove that a considerable number of members of the remaining tribes may not have attached themselves to the large number of citizens of the kingdom of Judah who returned. And not only Lightfoot (Hor. hebr. in Eph 1 ad Cor. Addenda ad c. 14, Opp. ii. p. 929) and Witsius (p. 346), but the Rabbins long before them in Seder Olam rab. c. 29, p. 86, have inferred from the fact that the number of persons and families given separately in Ezra 2 only amounts to 30,360, whereas in Ezra 2:64 the total number of persons who returned is said to have been 42,360 heads, besides 7337 men-servants and maid-servants, that this excess above the families of Judah, Benjamin, and Levi, who are mentioned by name, may have come from the ten tribes. Moreover, those who returned did regard themselves as the representatives of the twelve tribes; for at the dedication of the new temple (Ezra 6:17) they offered "sin-offerings for all Israel, according to the number of the twelve tribes." And those who returned with Ezra did the same. As a thanksgiving for their safe return to their fatherland, they offered in sacrifice "twelve oxen for all Israel, ninety-six rams, seventy-seven sheep, and twelve he-goats for a sin-offering, all as a burnt-offering for Jehovah" (Ezra 8:35). There is no doubt that the overwhelming majority of those who returned with Zerubbabel and Ezra belonged to the tribes of Judah, Benjamin, and Levi; which may be explained very simply from the fact, that as they had been a much shorter time in exile, they had retained a much stronger longing for the home given by the Lord to their fathers than the tribes that were carried away 180 years before. But that they also followed in great numbers at a future time, after those who had returned before had risen to a state of greater ecclesiastical and civil prosperity in their own home, is an inference that must be drawn from the fact that in the time of Christ and His apostles, Galilee, and in part also Peraea, was very densely populated by Israelites; and this population cannot be traced back either to the Jews who returned to Jerusalem and Judaea under Zerubbabel and Ezra, or to the small number of Israelites who were left behind in the land when the Assyrian deportation took place.
On the other hand, even the arguments adduced by Grant in support of his view, viz., (1) that we have not the slightest historical evidence that the ten tribes every left Assyria again, (2) that on the return from the Babylonian captivity they did not come back with the rest, prove as argumenta a silentio but very little, and lose their force still more if the assumptions upon which they are based - namely, that the ten tribes who were transported to Assyria and Media had no intercourse whatever with the Jews who were led away to Babylon, but kept themselves unmixed and quite apart from the Judaeans, and that as they did not return with Zerubbabel and Ezra, they did not return to their native land at any later period-are, as we have shown above, untenable. Consequently the further arguments of Grant, (3) that according to Josephus (Ant. xi. 5, 2) the ten tribes were still in the land of their captivity in the first century, and according to Jerome (Comm. on the Prophets) in the fifth; and (4) that in the present day they are still in the country of the ancient Assyrians, since the Nestorians, both according to their own statement and according to the testimony of the Jews there, as Beni Yisrael, and that of the ten tribes, and are also proved to be Israelites by many of the customs and usages which they have preserved (Die Nestor. pp. 113ff.); prove nothing more than that there may still be descendants of the Israelites who were banished thither among the Jews and Nestorians living in northern Assyria by the Uramiah-lake, and by no means that the Jews living there are the unmixed descendants of the ten tribes. The statements made by the Jews lose all their importance from the fact, that Jews of other lands maintain just the same concerning themselves. And the Mosaic manners and customs of the Nestorians prove nothing more than that they are of Jewish origin. In general, the Israelites and Jews who have come into heathen lands from the time of Salmanasar and Nebuchadnezzar onwards, and have settled there, have become so mixed up with the Jews who were scattered in all quarters of the globe from the time of Alexander the Great, and more especially since the destruction of the Jewish state by the Romans, that the last traces of the old division into tribes have entirely disappeared.)
Geneva 1599
For [so] it was, that the children of Israel had (d) sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,
(d) He sets forth at length the cause of this great plague and perpetual captivity, to admonish all people, and nations to cleave to the Lord God, and worship only him for fear of similar judgment.
John Gill
For so it was, that the children of Israel had sinned against the Lord their God,.... By committing idolatry, which is the sin enlarged upon in the following discourse, as the cause of their being carried captive:
which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt; which is observed to show their ingratitude, and to aggravate their sin of idolatry:
and had feared other gods; which could do them neither good nor hurt, wherefore it must be great stupidity to fear them.
Robert Jamieson, A. R. Fausset and David Brown
SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
For so it was, that the children of Israel had sinned--There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.
17:817:8: եւ գնացի՛ն ըստ կրօնից ազգացն զորս եբարձ Տէր յերեսաց որդւոցն Իսրայէլի։ Եւ թագաւորքն Իսրայէլի որչափ ինչ արարին՝
8 հետեւել այն ազգերի կրօնին, որոնց Տէրը քշել էր իսրայէլացիների առջեւից:
8 Տէրոջը Իսրայէլի առջեւէն վռնտած ազգերուն կանոններուն համեմատ եւ Իսրայէլի թագաւորներուն ըրած կանոններուն համեմատ քալեցին։
եւ գնացին ըստ կրօնից ազգացն զորս եբարձ Տէր յերեսաց որդւոցն [249]Իսրայելի:

17:8: եւ գնացի՛ն ըստ կրօնից ազգացն զորս եբարձ Տէր յերեսաց որդւոցն Իսրայէլի։ Եւ թագաւորքն Իսրայէլի որչափ ինչ արարին՝
8 հետեւել այն ազգերի կրօնին, որոնց Տէրը քշել էր իսրայէլացիների առջեւից:
8 Տէրոջը Իսրայէլի առջեւէն վռնտած ազգերուն կանոններուն համեմատ եւ Իսրայէլի թագաւորներուն ըրած կանոններուն համեմատ քալեցին։
zohrab-1805▾ eastern-1994▾ western am▾
17:817:8 и стали поступать по обычаям народов, которых прогнал Господь от лица сынов Израилевых, и {по обычаям} царей Израильских, как поступали они;
17:8 καὶ και and; even ἐπορεύθησαν πορευομαι travel; go τοῖς ο the δικαιώμασιν δικαιωμα justification τῶν ο the ἐθνῶν εθνος nation; caste ὧν ος who; what ἐξῆρεν εξαιρω lift out / up; remove κύριος κυριος lord; master ἀπὸ απο from; away προσώπου προσωπον face; ahead of υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even οἱ ο the βασιλεῖς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ὅσοι οσος as much as; as many as ἐποίησαν ποιεω do; make
17:8 וַ wa וְ and יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk בְּ bᵊ בְּ in חֻקֹּ֣ות ḥuqqˈôṯ חֻקָּה regulation הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הֹורִ֣ישׁ hôrˈîš ירשׁ trample down יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשֽׂוּ׃ ʕāśˈû עשׂה make
17:8. et ambulaverunt iuxta ritum gentium quas consumpserat Dominus in conspectu filiorum Israhel et regum Israhel quia similiter fecerantAnd they walked according to the way of the nations which the Lord had destroyed in the sight of the children of Israel, and of the kings of Israel: because they had done in like manner.
8. and walked in the statutes of the nations, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they made.
17:8. And they walked according to the rituals of the nations that the Lord had consumed in the sight of the sons of Israel, and of the kings of Israel. For they had acted similarly.
17:8. And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made.
And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made:

17:8 и стали поступать по обычаям народов, которых прогнал Господь от лица сынов Израилевых, и {по обычаям} царей Израильских, как поступали они;
17:8
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
τοῖς ο the
δικαιώμασιν δικαιωμα justification
τῶν ο the
ἐθνῶν εθνος nation; caste
ὧν ος who; what
ἐξῆρεν εξαιρω lift out / up; remove
κύριος κυριος lord; master
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οἱ ο the
βασιλεῖς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
ὅσοι οσος as much as; as many as
ἐποίησαν ποιεω do; make
17:8
וַ wa וְ and
יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk
בְּ bᵊ בְּ in
חֻקֹּ֣ות ḥuqqˈôṯ חֻקָּה regulation
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
הֹורִ֣ישׁ hôrˈîš ירשׁ trample down
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשֽׂוּ׃ ʕāśˈû עשׂה make
17:8. et ambulaverunt iuxta ritum gentium quas consumpserat Dominus in conspectu filiorum Israhel et regum Israhel quia similiter fecerant
And they walked according to the way of the nations which the Lord had destroyed in the sight of the children of Israel, and of the kings of Israel: because they had done in like manner.
17:8. And they walked according to the rituals of the nations that the Lord had consumed in the sight of the sons of Israel, and of the kings of Israel. For they had acted similarly.
17:8. And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:8: Idolatry was worse in the Israelites than in other nations, since it argued not merely folly and a gross carnal spirit, but also black ingratitude Exo 20:2-3. The writer subdivides the idolatries of the Israelites into two classes, pagan and native - those which they adopted from the nations whom they drove out, and those which their own kings imposed on them. Under the former head would come the great mass of the idolatrous usages described in Kg2 17:9-11, Kg2 17:17; "the high places" Kg2 17:9, Kg2 17:11; the "images" and "groves" Kg2 17:10; the causing of their children to "pass through the fire" Kg2 17:17; and the "worship of the host of heaven" Kg2 17:16 : under the latter would fall the principal points in Kg2 17:12, Kg2 17:16, Kg2 17:21.
Which they had made - "Which" refers to "statutes." The lsraelites had "walked in the statutes of the pagan, and in those of the kings of Israel, which (statutes) they (the kings) had made."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: walked: Kg2 16:3, Kg2 16:10, Kg2 21:2; Lev 18:3, Lev 18:27-30; Deu 12:30, Deu 12:31, Deu 18:9; Kg1 12:28; Kg1 16:31-33, Kg1 21:26; Psa 106:35; Jer 10:2
of the kings of Israel: Hos 5:11; Mic 6:16
John Gill
And walked in the statutes of the heathen, whom the Lord cast out from before the children of Israel,.... Meaning the Canaanites, in whose idolatrous ways they walked, and whom they imitated; though their ejection out of the land should have been a warning to them, and they were the more inexcusable, as they were particularly cautioned against walking in them, Lev 18:3.
and of the kings of Israel, which they had made; their laws and statutes, to worship the golden calves, and not go up to Jerusalem to worship.
17:917:9: եւ որչափ ինչ պաճուճեցին որդիքն Իսրայէլի. բայց ո՛չ այնպէս ինչ զՏեառնէ Աստուծոյ իւրեանց. եւ շինեցին իւրեանց բարձունս յամենայն քաղաքս իւրեանց, յաշտարակէ պահապանացն մինչեւ ՚ի քաղաքն ամուր[3961]։ [3961] Այլք. Պաճուճեցին որդիքն Իսրայէլի բան, ո՛չ այնպէս ինչ։ ՚Ի լուս՛՛. ՚ի վերայ՝ բարձունս. նշանակի՝ բագինս։
9 Իսրայէլի թագաւորները նման շատ բաներ էին արել, եւ իսրայէլացիները նման շատ թաքուն գործեր կատարել, որ չպէտք է անէին իրենց Աստծու դէմ: Նրանք իրենց բոլոր քաղաքներում բարձրադիր տեղեր ստեղծեցին, սկսած պահապանների աշտարակից մինչեւ պարսպապատ քաղաքը,
9 Իսրայէլի որդիները իրենց Տէր Աստուծոյն առջեւ ուղիղ չեղած բաները գաղտուկ ըրին եւ իրենց բոլոր քաղաքներուն մէջ, պահապաններու աշտարակէն մինչեւ պարսպապատ քաղաքը, իրենց բարձր տեղեր շինեցին։
Եւ թագաւորքն Իսրայելի որչափ ինչ արարին եւ որչափ ինչ`` պաճուճեցին որդիքն Իսրայելի բան, [250]ոչ այնպէս ինչ զՏեառնէ`` Աստուծոյ իւրեանց. եւ շինեցին իւրեանց բարձունս յամենայն քաղաքս իւրեանց, յաշտարակէ պահապանացն մինչեւ ի քաղաքն ամուր:

17:9: եւ որչափ ինչ պաճուճեցին որդիքն Իսրայէլի. բայց ո՛չ այնպէս ինչ զՏեառնէ Աստուծոյ իւրեանց. եւ շինեցին իւրեանց բարձունս յամենայն քաղաքս իւրեանց, յաշտարակէ պահապանացն մինչեւ ՚ի քաղաքն ամուր[3961]։
[3961] Այլք. Պաճուճեցին որդիքն Իսրայէլի բան, ո՛չ այնպէս ինչ։ ՚Ի լուս՛՛. ՚ի վերայ՝ բարձունս. նշանակի՝ բագինս։
9 Իսրայէլի թագաւորները նման շատ բաներ էին արել, եւ իսրայէլացիները նման շատ թաքուն գործեր կատարել, որ չպէտք է անէին իրենց Աստծու դէմ: Նրանք իրենց բոլոր քաղաքներում բարձրադիր տեղեր ստեղծեցին, սկսած պահապանների աշտարակից մինչեւ պարսպապատ քաղաքը,
9 Իսրայէլի որդիները իրենց Տէր Աստուծոյն առջեւ ուղիղ չեղած բաները գաղտուկ ըրին եւ իրենց բոլոր քաղաքներուն մէջ, պահապաններու աշտարակէն մինչեւ պարսպապատ քաղաքը, իրենց բարձր տեղեր շինեցին։
zohrab-1805▾ eastern-1994▾ western am▾
17:917:9 и стали делать сыны Израилевы дела неугодные Господу Богу своему, и построили себе высоты во всех городах своих, {начиная} от сторожевой башни до укрепленного города,
17:9 καὶ και and; even ὅσοι οσος as much as; as many as ἠμφιέσαντο αμφιεννυμι dress οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel λόγους λογος word; log οὐχ ου not οὕτως ουτως so; this way κατὰ κατα down; by κυρίου κυριος lord; master θεοῦ θεος God αὐτῶν αυτος he; him καὶ και and; even ᾠκοδόμησαν οικοδομεω build ἑαυτοῖς εαυτου of himself; his own ὑψηλὰ υψηλος high; lofty ἐν εν in πάσαις πας all; every ταῖς ο the πόλεσιν πολις city αὐτῶν αυτος he; him ἀπὸ απο from; away πύργου πυργος tower φυλασσόντων φυλασσω guard; keep ἕως εως till; until πόλεως πολις city ὀχυρᾶς οχυρος firm; lasting
17:9 וַ wa וְ and יְחַפְּא֣וּ yᵊḥappᵊʔˈû חפא [uncertain] בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel דְּבָרִים֙ dᵊvārîm דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not כֵ֔ן ḵˈēn כֵּן correct עַל־ ʕal- עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) וַ wa וְ and יִּבְנ֨וּ yyivnˌû בנה build לָהֶ֤ם lāhˈem לְ to בָּמֹות֙ bāmôṯ בָּמָה high place בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עָ֣רֵיהֶ֔ם ʕˈārêhˈem עִיר town מִ mi מִן from מִּגְדַּ֥ל mmiḡdˌal מִגְדָּל tower נֹוצְרִ֖ים nôṣᵊrˌîm נצר watch עַד־ ʕaḏ- עַד unto עִ֥יר ʕˌîr עִיר town מִבְצָֽר׃ mivṣˈār מִבְצָר fortification
17:9. et operuerunt filii Israhel verbis non rectis Dominum Deum suum et aedificaverunt sibi excelsa in cunctis urbibus suis a turre custodum usque ad civitatem munitamAnd the children of Israel offended the Lord, their God, with things that were not right: and built them high places in all their cities, from the tower of the watchmen to the fenced city.
9. And the children of Israel did secretly things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.
17:9. And the sons of Israel offended the Lord, their God, with deeds that were not upright. And they built for themselves high places in all their cities, from the tower of the watchmen to the fortified city.
17:9. And the children of Israel did secretly [those] things that [were] not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.
And the children of Israel did secretly [those] things that [were] not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city:

17:9 и стали делать сыны Израилевы дела неугодные Господу Богу своему, и построили себе высоты во всех городах своих, {начиная} от сторожевой башни до укрепленного города,
17:9
καὶ και and; even
ὅσοι οσος as much as; as many as
ἠμφιέσαντο αμφιεννυμι dress
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
λόγους λογος word; log
οὐχ ου not
οὕτως ουτως so; this way
κατὰ κατα down; by
κυρίου κυριος lord; master
θεοῦ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ᾠκοδόμησαν οικοδομεω build
ἑαυτοῖς εαυτου of himself; his own
ὑψηλὰ υψηλος high; lofty
ἐν εν in
πάσαις πας all; every
ταῖς ο the
πόλεσιν πολις city
αὐτῶν αυτος he; him
ἀπὸ απο from; away
πύργου πυργος tower
φυλασσόντων φυλασσω guard; keep
ἕως εως till; until
πόλεως πολις city
ὀχυρᾶς οχυρος firm; lasting
17:9
וַ wa וְ and
יְחַפְּא֣וּ yᵊḥappᵊʔˈû חפא [uncertain]
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
דְּבָרִים֙ dᵊvārîm דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
כֵ֔ן ḵˈēn כֵּן correct
עַל־ ʕal- עַל upon
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
וַ wa וְ and
יִּבְנ֨וּ yyivnˌû בנה build
לָהֶ֤ם lāhˈem לְ to
בָּמֹות֙ bāmôṯ בָּמָה high place
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עָ֣רֵיהֶ֔ם ʕˈārêhˈem עִיר town
מִ mi מִן from
מִּגְדַּ֥ל mmiḡdˌal מִגְדָּל tower
נֹוצְרִ֖ים nôṣᵊrˌîm נצר watch
עַד־ ʕaḏ- עַד unto
עִ֥יר ʕˌîr עִיר town
מִבְצָֽר׃ mivṣˈār מִבְצָר fortification
17:9. et operuerunt filii Israhel verbis non rectis Dominum Deum suum et aedificaverunt sibi excelsa in cunctis urbibus suis a turre custodum usque ad civitatem munitam
And the children of Israel offended the Lord, their God, with things that were not right: and built them high places in all their cities, from the tower of the watchmen to the fenced city.
17:9. And the sons of Israel offended the Lord, their God, with deeds that were not upright. And they built for themselves high places in all their cities, from the tower of the watchmen to the fortified city.
17:9. And the children of Israel did secretly [those] things that [were] not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.
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jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:9: Did secretly those things - There was much hidden iniquity and private idolatry among them, as well as public and notorious crimes.
From the tower of the watchmen to the fenced city - That is, the idolatry was universal; every place was made a place for some idolatrous rite or act of worship; from the largest city to the smallest village, and from the public watchtower to the shepherd's cot.
4 Kings (2 Kings) 17:10
Albert Barnes: Notes on the Bible - 1834
17:9: Literally, the words run thus - "And the children of Israel concealed (or 'dissembled') words which were not so concerning the Lord their God;" the true meaning of which probably is, the Israelites cloaked or covered their idolatry with the pretence that it was a worship of Yahweh: they glossed it over and dissembled toward God, instead of openly acknowledging their apostasy.
From the tower of the watchmen to the fenced city - This phrase was probably a proverbial expression for universality, meaning strictly; "alike in the most populous and in the most desolate regions." "Towers of watchmen" were built for the protection of the flocks and herds which were pastured in waste and desert places Ch2 26:10; Ch2 27:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: secretly: Deu 13:6, Deu 27:15; Job 31:27; Eze 8:12
from the tower: Kg2 18:8; Hos 12:11
Geneva 1599
And the children of Israel did secretly [those] things that [were] not right against the LORD their God, and they built them high places in all their cities, from the tower (e) of the watchmen to the fenced city.
(e) Meaning, throughout all their borders.
John Gill
And the children of Israel did secretly those things that were not right against the Lord their God,.... As being partly conscious to themselves that they were not right, and ashamed to commit them openly; and partly as foolishly imagining, that, being done privately, they were not seen and observed of God, having imbibed some atheistical notions of him, that he was not omniscient, or saw not, and had forsaken the earth; or they "covered" (g) these actions of theirs under reigned and plausible pretences, that what they did they were obliged to by their kings, and with political views, and that they worshipped the true God in the calves; but these were coverings too thin not to be seen through:
and they built them high places in all their cities, from the tower of the watchmen to the fenced city; not content with those built in former times, they built new ones; and these not in their metropolis only, but in all the cities of the kingdom; and not in large cities only, but in every town and village between one fortified city and another; even wherever there was a watch tower erected, either for shepherds to watch their flocks, or for keepers of gardens, orchards, and vineyards, to watch the fruits of them, that they were not taken away.
(g) "occultaverunt", Montanus, Vatablus, Grotius; "palliaverunt", Piscator.
John Wesley
Did secretly - This belongs, either, To their gross idolatries, and other abominable practices, which they were ashamed to own before others; or, to the worship of calves: and so the words are otherwise rendered; they covered things that were not right towards the Lord: they covered their idolatrous worship of the calves, with fair pretences of necessity, the two kingdoms being now divided, and at enmity; and of their honest intention of serving the true God, and retaining the substance of the Jewish religion. City - In all parts and places, both in cities, and in the country; yea, in the most uninhabited parts, where few or none dwell, beside the watchmen, who are left there in towers, to preserve the cattle and fruits of the earth, or to give notice of the approach of enemies.
17:1017:10: Եւ կանգնեցին իւրեանց արձանս եւ անտառս յամենայն բլուրս բարձունս, եւ ՚ի ներքոյ ամենայն անտառախիտ ծառոց.
10 իրենց համար արձաններ եւ կուռքեր կանգնեցրին, բոլոր բարձր բլուրների վրայ, բոլոր անտառախիտ ծառերի ներքոյ,
10 Անոնք բարձր բլուրներու վրայ եւ կանանչ ծառերու տակ իրենց արձաններ ու Աստարովթի կուռքեր* կանգնեցուցին
Եւ կանգնեցին իւրեանց արձանս եւ անտառս յամենայն բլուրս բարձունս, եւ ի ներքոյ ամենայն անտառախիտ ծառոց:

17:10: Եւ կանգնեցին իւրեանց արձանս եւ անտառս յամենայն բլուրս բարձունս, եւ ՚ի ներքոյ ամենայն անտառախիտ ծառոց.
10 իրենց համար արձաններ եւ կուռքեր կանգնեցրին, բոլոր բարձր բլուրների վրայ, բոլոր անտառախիտ ծառերի ներքոյ,
10 Անոնք բարձր բլուրներու վրայ եւ կանանչ ծառերու տակ իրենց արձաններ ու Աստարովթի կուռքեր* կանգնեցուցին
zohrab-1805▾ eastern-1994▾ western am▾
17:1017:10 и поставили у себя статуи и изображения Астарт на всяком высоком холме и под всяким тенистым деревом,
17:10 καὶ και and; even ἐστήλωσαν στηλοω of himself; his own στήλας στηλη and; even ἄλση αλσος in; on παντὶ πας all; every βουνῷ βουνος mound ὑψηλῷ υψηλος high; lofty καὶ και and; even ὑποκάτω υποκατω underneath παντὸς πας all; every ξύλου ξυλον wood; timber ἀλσώδους αλσωδης like a grove
17:10 וַ wa וְ and יַּצִּ֧בוּ yyaṣṣˈivû נצב stand לָהֶ֛ם lāhˈem לְ to מַצֵּבֹ֖ות maṣṣēvˌôṯ מַצֵּבָה massebe וַ wa וְ and אֲשֵׁרִ֑ים ʔᵃšērˈîm אֲשֵׁרָה asherah עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole גִּבְעָ֣ה givʕˈā גִּבְעָה hill גְבֹהָ֔ה ḡᵊvōhˈā גָּבֹהַּ high וְ wᵊ וְ and תַ֖חַת ṯˌaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole עֵ֥ץ ʕˌēṣ עֵץ tree רַעֲנָֽן׃ raʕᵃnˈān רַעֲנָן luxuriant
17:10. feceruntque sibi statuas et lucos in omni colle sublimi et subter omne lignum nemorosumAnd they made them statues and groves on every high hill, and under every shady tree:
10. and they set them up pillars and Asherim upon every high hill, and under every green tree:
17:10. And they made for themselves statues and sacred groves, on every high hill and under every leafy tree.
17:10. And they set them up images and groves in every high hill, and under every green tree:
And they set them up images and groves in every high hill, and under every green tree:

17:10 и поставили у себя статуи и изображения Астарт на всяком высоком холме и под всяким тенистым деревом,
17:10
καὶ και and; even
ἐστήλωσαν στηλοω of himself; his own
στήλας στηλη and; even
ἄλση αλσος in; on
παντὶ πας all; every
βουνῷ βουνος mound
ὑψηλῷ υψηλος high; lofty
καὶ και and; even
ὑποκάτω υποκατω underneath
παντὸς πας all; every
ξύλου ξυλον wood; timber
ἀλσώδους αλσωδης like a grove
17:10
וַ wa וְ and
יַּצִּ֧בוּ yyaṣṣˈivû נצב stand
לָהֶ֛ם lāhˈem לְ to
מַצֵּבֹ֖ות maṣṣēvˌôṯ מַצֵּבָה massebe
וַ wa וְ and
אֲשֵׁרִ֑ים ʔᵃšērˈîm אֲשֵׁרָה asherah
עַ֚ל ˈʕal עַל upon
כָּל־ kol- כֹּל whole
גִּבְעָ֣ה givʕˈā גִּבְעָה hill
גְבֹהָ֔ה ḡᵊvōhˈā גָּבֹהַּ high
וְ wᵊ וְ and
תַ֖חַת ṯˌaḥaṯ תַּחַת under part
כָּל־ kol- כֹּל whole
עֵ֥ץ ʕˌēṣ עֵץ tree
רַעֲנָֽן׃ raʕᵃnˈān רַעֲנָן luxuriant
17:10. feceruntque sibi statuas et lucos in omni colle sublimi et subter omne lignum nemorosum
And they made them statues and groves on every high hill, and under every shady tree:
17:10. And they made for themselves statues and sacred groves, on every high hill and under every leafy tree.
17:10. And they set them up images and groves in every high hill, and under every green tree:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:10: Images and groves - Images of different idols, and places for the abominable rites of Ashtaroth or Venus.
4 Kings (2 Kings) 17:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: they set: Kg2 16:4; Exo 34:13; Lev 26:1; Kg1 14:23; Isa 57:5
images: Heb. statues
groves: Deu 16:21; Mic 5:14
in every: Kg2 16:4; Kg1 14:23; Deu 12:2, Deu 12:3
John Gill
And they set them up images and groves in every high hill, and under every green tree. That is, statues and idols; for groves of trees could not be set under green trees; but they placed idols of stone, and of wood, as the latter were, in such places as Heathens were wont to do; see Jer 3:6; see Gill on 3Kings 14:23, so the Indians to this day have idols dispersed here and there in the fields, placed in little groves, or at the foot of some hill that casts a shadow (h).
(h) Agreement of Customs between the East Indians and Jews, art. 5. p. 34.
17:1117:11: եւ արկին խո՛ւնկս յամենայն բարձունս, իբրեւ զամենայն ազգսն զորս մերժեաց Տէր յերեսաց նոցա։ Արարին զովօղս, եւ ընկերշակեցին առ ՚ի բարկացուցանելոյ զՏէր[3962]. [3962] Ոմանք. Եւ արկանէին խունկս... յերեսաց նորա. եւ ընկերաշակեցին։
11 բոլոր բարձունքների վրայ խունկ էին ծխում այն բոլոր ազգերի նման, որոնց Տէրը վտարել էր նրանց առջեւից: Նրանք վատ ընկերակիցներ ունեցան եւ վատ հաւաքոյթներ կազմակերպեցին, որպէսզի բարկացնեն Տիրոջը:
11 Եւ հոն բարձր տեղերու վրայ խունկ ծխեցին՝ Տէրոջը անոնց առջեւէն վռնտած ազգերուն պէս ու չար գործեր ըրին ու Տէրը բարկացուցին
եւ արկանէին խունկս յամենայն բարձունս, իբրեւ զամենայն ազգսն զորս մերժեաց Տէր յերեսաց [251]նոցա. արարին զովողս եւ ընկերշակեցին`` առ ի բարկացուցանելոյ զՏէր:

17:11: եւ արկին խո՛ւնկս յամենայն բարձունս, իբրեւ զամենայն ազգսն զորս մերժեաց Տէր յերեսաց նոցա։ Արարին զովօղս, եւ ընկերշակեցին առ ՚ի բարկացուցանելոյ զՏէր[3962].
[3962] Ոմանք. Եւ արկանէին խունկս... յերեսաց նորա. եւ ընկերաշակեցին։
11 բոլոր բարձունքների վրայ խունկ էին ծխում այն բոլոր ազգերի նման, որոնց Տէրը վտարել էր նրանց առջեւից: Նրանք վատ ընկերակիցներ ունեցան եւ վատ հաւաքոյթներ կազմակերպեցին, որպէսզի բարկացնեն Տիրոջը:
11 Եւ հոն բարձր տեղերու վրայ խունկ ծխեցին՝ Տէրոջը անոնց առջեւէն վռնտած ազգերուն պէս ու չար գործեր ըրին ու Տէրը բարկացուցին
zohrab-1805▾ eastern-1994▾ western am▾
17:1117:11 и стали там совершать курения на всех высотах, подобно народам, которых изгнал от них Господь, и делали худые дела, прогневляющие Господа,
17:11 καὶ και and; even ἐθυμίασαν θυμιαζω there ἐν εν in πᾶσιν πας all; every ὑψηλοῖς υψηλος high; lofty καθὼς καθως just as / like τὰ ο the ἔθνη εθνος nation; caste ἃ ος who; what ἀπῴκισεν αποικιζω lord; master ἐκ εκ from; out of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even ἐποίησαν ποιεω do; make κοινωνοὺς κοινωνος companion καὶ και and; even ἐχάραξαν χαρασσω the παροργίσαι παροργιζω enrage; provoke τὸν ο the κύριον κυριος lord; master
17:11 וַ wa וְ and יְקַטְּרוּ־ yᵊqaṭṭᵊrû- קטר smoke שָׁם֙ šˌām שָׁם there בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole בָּמֹ֔ות bāmˈôṯ בָּמָה high place כַּ ka כְּ as † הַ the גֹּויִ֕ם ggôyˈim גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֶגְלָ֥ה heḡlˌā גלה uncover יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face וַֽ wˈa וְ and יַּעֲשׂוּ֙ yyaʕᵃśˌû עשׂה make דְּבָרִ֣ים dᵊvārˈîm דָּבָר word רָעִ֔ים rāʕˈîm רַע evil לְ lᵊ לְ to הַכְעִ֖יס haḵʕˌîs כעס be discontent אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:11. et adolebant ibi incensum super aras in more gentium quas transtulerat Dominus a facie eorum feceruntque verba pessima inritantes DominumAnd they burnt incense there upon altars, after the manner of the nations which the Lord had removed from their face: and they did wicked things, provoking the Lord.
11. and there they burnt incense in all the high places, as did the nations whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger:
17:11. And they were burning incense there, upon altars, in the manner of the nations that the Lord had removed from their face. And they did wicked deeds, provoking the Lord.
17:11. And there they burnt incense in all the high places, as [did] the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger:
And there they burnt incense in all the high places, as [did] the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger:

17:11 и стали там совершать курения на всех высотах, подобно народам, которых изгнал от них Господь, и делали худые дела, прогневляющие Господа,
17:11
καὶ και and; even
ἐθυμίασαν θυμιαζω there
ἐν εν in
πᾶσιν πας all; every
ὑψηλοῖς υψηλος high; lofty
καθὼς καθως just as / like
τὰ ο the
ἔθνη εθνος nation; caste
ος who; what
ἀπῴκισεν αποικιζω lord; master
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
ἐποίησαν ποιεω do; make
κοινωνοὺς κοινωνος companion
καὶ και and; even
ἐχάραξαν χαρασσω the
παροργίσαι παροργιζω enrage; provoke
τὸν ο the
κύριον κυριος lord; master
17:11
וַ wa וְ and
יְקַטְּרוּ־ yᵊqaṭṭᵊrû- קטר smoke
שָׁם֙ šˌām שָׁם there
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
בָּמֹ֔ות bāmˈôṯ בָּמָה high place
כַּ ka כְּ as
הַ the
גֹּויִ֕ם ggôyˈim גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֶגְלָ֥ה heḡlˌā גלה uncover
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face
וַֽ wˈa וְ and
יַּעֲשׂוּ֙ yyaʕᵃśˌû עשׂה make
דְּבָרִ֣ים dᵊvārˈîm דָּבָר word
רָעִ֔ים rāʕˈîm רַע evil
לְ lᵊ לְ to
הַכְעִ֖יס haḵʕˌîs כעס be discontent
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:11. et adolebant ibi incensum super aras in more gentium quas transtulerat Dominus a facie eorum feceruntque verba pessima inritantes Dominum
And they burnt incense there upon altars, after the manner of the nations which the Lord had removed from their face: and they did wicked things, provoking the Lord.
17:11. And they were burning incense there, upon altars, in the manner of the nations that the Lord had removed from their face. And they did wicked deeds, provoking the Lord.
17:11. And there they burnt incense in all the high places, as [did] the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger:
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Albert Barnes: Notes on the Bible - 1834
17:11: The burning of incense was a common religious practice among the Egyptians and the Babylonians; and from the present passage we gather that the Canaanite nations practiced it as one of their ordinary sacred rites. The Israelites are frequently reproached with it Hos 2:13; Hos 4:13; Isa 65:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: burnt: Kg1 13:1; Ch2 28:25; Jer 44:17
to provoke: Kg2 21:6; Psa 78:56-58
John Gill
And there they burnt incense in all the high places,.... As even the tribe of Judah did, which is observed in all the preceding reigns:
as did the Heathen whom the Lord carried away before them: the Canaanites, and therefore they might justly expect to be carried captive also:
and wrought wicked things to provoke the Lord to anger: by their several immoralities, but especially their idolatries.
17:1217:12: եւ պաշտեցին զկուռս, որովք ասաց նոցա Տէր, թէ մի՛ առնիցէք զբանդ զայդ Տեառն։
12 Նրանք պաշտեցին կուռքեր, որոնց մասին Տէրն իրենց ասել էր. «Այդ բանը մի՛ արէք յանուն Տիրոջ»:
12 Եւ կուռքերու ծառայութիւն ըրին, որոնց համար Տէրը անոնց ըսեր էր թէ «Այդ բանը մի՛ ընէք»։
եւ պաշտեցին զկուռս, [252]որովք ասաց նոցա Տէր թէ` Մի՛ առնիցէք զբանդ զայդ [253]Տեառն:

17:12: եւ պաշտեցին զկուռս, որովք ասաց նոցա Տէր, թէ մի՛ առնիցէք զբանդ զայդ Տեառն։
12 Նրանք պաշտեցին կուռքեր, որոնց մասին Տէրն իրենց ասել էր. «Այդ բանը մի՛ արէք յանուն Տիրոջ»:
12 Եւ կուռքերու ծառայութիւն ըրին, որոնց համար Տէրը անոնց ըսեր էր թէ «Այդ բանը մի՛ ընէք»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1217:12 и служили идолам, о которых говорил им Господь: >;
17:12 καὶ και and; even ἐλάτρευσαν λατρευω employed by τοῖς ο the εἰδώλοις ειδωλον idol οἷς ος who; what εἶπεν επω say; speak κύριος κυριος lord; master αὐτοῖς αυτος he; him οὐ ου not ποιήσετε ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he κυρίῳ κυριος lord; master
17:12 וַ wa וְ and יַּֽעַבְד֖וּ yyˈaʕavᵊḏˌû עבד work, serve הַ ha הַ the גִּלֻּלִ֑ים ggillulˈîm גִּלּוּלִים idols אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לָהֶ֔ם lāhˈem לְ to לֹ֥א lˌō לֹא not תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
17:12. et coluerunt inmunditias de quibus praecepit Dominus eis ne facerent verbum hocAnd they worshipped abominations, concerning which the Lord had commanded them that they should not do this thing.
12. and they served idols, whereof the LORD had said unto them, Ye shall not do this thing.
17:12. And they worshipped impurities, concerning which the Lord instructed them that they should not do this word.
17:12. For they served idols, whereof the LORD had said unto them, Ye shall not do this thing.
For they served idols, whereof the LORD had said unto them, Ye shall not do this thing:

17:12 и служили идолам, о которых говорил им Господь: <<не делайте сего>>;
17:12
καὶ και and; even
ἐλάτρευσαν λατρευω employed by
τοῖς ο the
εἰδώλοις ειδωλον idol
οἷς ος who; what
εἶπεν επω say; speak
κύριος κυριος lord; master
αὐτοῖς αυτος he; him
οὐ ου not
ποιήσετε ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
κυρίῳ κυριος lord; master
17:12
וַ wa וְ and
יַּֽעַבְד֖וּ yyˈaʕavᵊḏˌû עבד work, serve
הַ ha הַ the
גִּלֻּלִ֑ים ggillulˈîm גִּלּוּלִים idols
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לָהֶ֔ם lāhˈem לְ to
לֹ֥א lˌō לֹא not
תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
17:12. et coluerunt inmunditias de quibus praecepit Dominus eis ne facerent verbum hoc
And they worshipped abominations, concerning which the Lord had commanded them that they should not do this thing.
17:12. And they worshipped impurities, concerning which the Lord instructed them that they should not do this word.
17:12. For they served idols, whereof the LORD had said unto them, Ye shall not do this thing.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: whereof: Exo 20:3-5, Exo 34:14; Lev 26:1; Deu 4:19, Deu 5:7-9
Ye shall not: Deu 4:15-19, Deu 4:23-25, Deu 12:4
John Gill
For they served idols,.... Baalim, as the Targum; dunghill gods, as the word signifies, as they are often called in Scripture; and Sterculius was one of the names of Saturn, an Heathen deity, which he had, as is supposed, by his finding out the method of making land fruitful with dung (i):
whereof the Lord said unto them, ye shall not do this thing; see Ex 20:3.
(i) Vid. Macrob. l. 1. c. 7. Lactant. de fals. Relig. l. 1. c. 20.
17:1317:13: Եւ եդ վկայութիւն Տէր ընդ Իսրայէլի եւ ընդ Յուդայ ՚ի ձեռն ամենայն մարգարէիցն իւրոց, եւ ամենայն տեսանողացն իւրոց, եւ ասէ. Դարձարո՛ւք ՚ի ճանապարհաց ձերոց չարաց, եւ պահեցէ՛ք զպատուիրանս իմ եւ զիրաւունս իմ, եւ զամենայն օրէնս զոր պատուիրեցի հարց ձերոց, զորս առաքեցի առ ձեզ ՚ի ձեռն ծառայից իմոց մարգարէից[3963]։ [3963] Ոսկան. Եւ ետ վկայութիւն Տէր։
13 Տէրը բոլոր մարգարէների ու տեսանողների միջոցով Իսրայէլին ու Յուդայի երկրին զգուշացրեց՝ ասելով. «Դարձէ՛ք ձեր չար ճանապարհներից, պահեցէ՛ք իմ պատուիրանները, իմ կանոններն ու օրէնքները, որ պատուիրեցի ձեր հայրերին, եւ որոնք ձեզ հաղորդեցի իմ ծառայ մարգարէների միջոցով»:
13 Տէրը բոլոր մարգարէներուն ու բոլոր տեսանողներուն միջոցով Իսրայէլի ու Յուդայի վկայութիւն ընելով՝ ըսեր էր. «Ձեր չար ճամբաներէն դարձէ՛ք եւ իմ պատուիրանքներս ու կանոններս պահեցէ՛ք այն ամէն օրէնքին համեմատ, որ ձեր հայրերուն պատուիրեցի ու իմ ծառաներուս մարգարէներուն՝ միջոցով ձեզի ղրկեցի»։
Եւ եդ վկայութիւն Տէր ընդ Իսրայելի եւ ընդ Յուդայ ի ձեռն ամենայն մարգարէից իւրոց, ամենայն տեսանողաց, եւ ասէ. Դարձարուք ի ճանապարհաց ձերոց չարաց, եւ պահեցէք զպատուիրանս իմ եւ զիրաւունս իմ [254]եւ զամենայն օրէնս`` զոր պատուիրեցի հարց ձերոց, զորս առաքեցի առ ձեզ ի ձեռն ծառայից իմոց մարգարէից:

17:13: Եւ եդ վկայութիւն Տէր ընդ Իսրայէլի եւ ընդ Յուդայ ՚ի ձեռն ամենայն մարգարէիցն իւրոց, եւ ամենայն տեսանողացն իւրոց, եւ ասէ. Դարձարո՛ւք ՚ի ճանապարհաց ձերոց չարաց, եւ պահեցէ՛ք զպատուիրանս իմ եւ զիրաւունս իմ, եւ զամենայն օրէնս զոր պատուիրեցի հարց ձերոց, զորս առաքեցի առ ձեզ ՚ի ձեռն ծառայից իմոց մարգարէից[3963]։
[3963] Ոսկան. Եւ ետ վկայութիւն Տէր։
13 Տէրը բոլոր մարգարէների ու տեսանողների միջոցով Իսրայէլին ու Յուդայի երկրին զգուշացրեց՝ ասելով. «Դարձէ՛ք ձեր չար ճանապարհներից, պահեցէ՛ք իմ պատուիրանները, իմ կանոններն ու օրէնքները, որ պատուիրեցի ձեր հայրերին, եւ որոնք ձեզ հաղորդեցի իմ ծառայ մարգարէների միջոցով»:
13 Տէրը բոլոր մարգարէներուն ու բոլոր տեսանողներուն միջոցով Իսրայէլի ու Յուդայի վկայութիւն ընելով՝ ըսեր էր. «Ձեր չար ճամբաներէն դարձէ՛ք եւ իմ պատուիրանքներս ու կանոններս պահեցէ՛ք այն ամէն օրէնքին համեմատ, որ ձեր հայրերուն պատուիրեցի ու իմ ծառաներուս մարգարէներուն՝ միջոցով ձեզի ղրկեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1317:13 тогда Господь чрез всех пророков Своих, чрез всякого прозорливца предостерегал Израиля и Иуду, говоря: возвратитесь со злых путей ваших и соблюдайте заповеди Мои, уставы Мои, по всему учению, которое Я заповедал отцам вашим и которое Я преподал вам чрез рабов Моих, пророков.
17:13 καὶ και and; even διεμαρτύρατο διαμαρτυρομαι protest κύριος κυριος lord; master ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐν εν in τῷ ο the Ιουδα ιουδα Iouda; Iutha ἐν εν in χειρὶ χειρ hand πάντων πας all; every τῶν ο the προφητῶν προφητης prophet αὐτοῦ αυτος he; him παντὸς πας all; every ὁρῶντος οραω view; see λέγων λεγω tell; declare ἀποστράφητε αποστρεφω turn away; alienate ἀπὸ απο from; away τῶν ο the ὁδῶν οδος way; journey ὑμῶν υμων your τῶν ο the πονηρῶν πονηρος harmful; malignant καὶ και and; even φυλάξατε φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine καὶ και and; even πάντα πας all; every τὸν ο the νόμον νομος.1 law ὃν ος who; what ἐνετειλάμην εντελλομαι direct; enjoin τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your ὅσα οσος as much as; as many as ἀπέστειλα αποστελλω send off / away αὐτοῖς αυτος he; him ἐν εν in χειρὶ χειρ hand τῶν ο the δούλων δουλος subject μου μου of me; mine τῶν ο the προφητῶν προφητης prophet
17:13 וַ wa וְ and יָּ֣עַד yyˈāʕaḏ עוד warn, to witness יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בִ vi בְּ in יהוּדָ֡ה yhûḏˈā יְהוּדָה Judah בְּ bᵊ בְּ in יַד֩ yˌaḏ יָד hand כָּל־ kol- כֹּל whole נְבִיאֵ֨ינביאו *nᵊvîʔˌê נָבִיא prophet כָל־ ḵol- כֹּל whole חֹזֶ֜ה ḥōzˈeh חֹזֶה seer לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say שֻׁ֝֩בוּ ˈšuvû שׁוב return מִ mi מִן from דַּרְכֵיכֶ֤ם ddarᵊḵêḵˈem דֶּרֶךְ way הָֽ hˈā הַ the רָעִים֙ rāʕîm רַע evil וְ wᵊ וְ and שִׁמְרוּ֙ šimrˌû שׁמר keep מִצְוֹתַ֣י miṣwōṯˈay מִצְוָה commandment חֻקֹּותַ֔י ḥuqqôṯˈay חֻקָּה regulation כְּ kᵊ כְּ as כָ֨ל־ ḵˌol- כֹּל whole הַ ha הַ the תֹּורָ֔ה ttôrˈā תֹּורָה instruction אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּ֖יתִי ṣiwwˌîṯî צוה command אֶת־ ʔeṯ- אֵת [object marker] אֲבֹֽתֵיכֶ֑ם ʔᵃvˈōṯêḵˈem אָב father וַֽ wˈa וְ and אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] שָׁלַ֣חְתִּי šālˈaḥtî שׁלח send אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand עֲבָדַ֥י ʕᵃvāḏˌay עֶבֶד servant הַ ha הַ the נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet
17:13. et testificatus est Dominus in Israhel et in Iuda per manum omnium prophetarum et videntum dicens revertimini a viis vestris pessimis et custodite praecepta mea et caerimonias iuxta omnem legem quam praecepi patribus vestris et sicut misi ad vos in manu servorum meorum prophetarumAnd the Lord testified to them in Israel, and in Juda, by the hand of all the prophets and seers, saying: Return from your wicked ways, and keep my precepts, and ceremonies, according to all the law which I commanded your fathers: and as I have sent to you in the hand of my servants the prophets.
13. Yet the LORD testified unto Israel, and unto Judah, by the hand of every prophet, and of every seer, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by the hand of my servants the prophets.
17:13. And the Lord testified to them, in Israel and in Judah, through the hand of all the prophets and seers, saying: “Return from your wicked ways, and keep my precepts and ceremonies, in accord with the entire law, which I instructed to your fathers, and just as I sent to you by the hand of my servants, the prophets.”
17:13. Yet the LORD testified against Israel, and against Judah, by all the prophets, [and by] all the seers, saying, Turn ye from your evil ways, and keep my commandments [and] my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.
Yet the LORD testified against Israel, and against Judah, by all the prophets, [and by] all the seers, saying, Turn ye from your evil ways, and keep my commandments [and] my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets:

17:13 тогда Господь чрез всех пророков Своих, чрез всякого прозорливца предостерегал Израиля и Иуду, говоря: возвратитесь со злых путей ваших и соблюдайте заповеди Мои, уставы Мои, по всему учению, которое Я заповедал отцам вашим и которое Я преподал вам чрез рабов Моих, пророков.
17:13
καὶ και and; even
διεμαρτύρατο διαμαρτυρομαι protest
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐν εν in
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
ἐν εν in
χειρὶ χειρ hand
πάντων πας all; every
τῶν ο the
προφητῶν προφητης prophet
αὐτοῦ αυτος he; him
παντὸς πας all; every
ὁρῶντος οραω view; see
λέγων λεγω tell; declare
ἀποστράφητε αποστρεφω turn away; alienate
ἀπὸ απο from; away
τῶν ο the
ὁδῶν οδος way; journey
ὑμῶν υμων your
τῶν ο the
πονηρῶν πονηρος harmful; malignant
καὶ και and; even
φυλάξατε φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
καὶ και and; even
πάντα πας all; every
τὸν ο the
νόμον νομος.1 law
ὃν ος who; what
ἐνετειλάμην εντελλομαι direct; enjoin
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
ὅσα οσος as much as; as many as
ἀπέστειλα αποστελλω send off / away
αὐτοῖς αυτος he; him
ἐν εν in
χειρὶ χειρ hand
τῶν ο the
δούλων δουλος subject
μου μου of me; mine
τῶν ο the
προφητῶν προφητης prophet
17:13
וַ wa וְ and
יָּ֣עַד yyˈāʕaḏ עוד warn, to witness
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בִ vi בְּ in
יהוּדָ֡ה yhûḏˈā יְהוּדָה Judah
בְּ bᵊ בְּ in
יַד֩ yˌaḏ יָד hand
כָּל־ kol- כֹּל whole
נְבִיאֵ֨ינביאו
*nᵊvîʔˌê נָבִיא prophet
כָל־ ḵol- כֹּל whole
חֹזֶ֜ה ḥōzˈeh חֹזֶה seer
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
שֻׁ֝֩בוּ ˈšuvû שׁוב return
מִ mi מִן from
דַּרְכֵיכֶ֤ם ddarᵊḵêḵˈem דֶּרֶךְ way
הָֽ hˈā הַ the
רָעִים֙ rāʕîm רַע evil
וְ wᵊ וְ and
שִׁמְרוּ֙ šimrˌû שׁמר keep
מִצְוֹתַ֣י miṣwōṯˈay מִצְוָה commandment
חֻקֹּותַ֔י ḥuqqôṯˈay חֻקָּה regulation
כְּ kᵊ כְּ as
כָ֨ל־ ḵˌol- כֹּל whole
הַ ha הַ the
תֹּורָ֔ה ttôrˈā תֹּורָה instruction
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּ֖יתִי ṣiwwˌîṯî צוה command
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹֽתֵיכֶ֑ם ʔᵃvˈōṯêḵˈem אָב father
וַֽ wˈa וְ and
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
שָׁלַ֣חְתִּי šālˈaḥtî שׁלח send
אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
עֲבָדַ֥י ʕᵃvāḏˌay עֶבֶד servant
הַ ha הַ the
נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet
17:13. et testificatus est Dominus in Israhel et in Iuda per manum omnium prophetarum et videntum dicens revertimini a viis vestris pessimis et custodite praecepta mea et caerimonias iuxta omnem legem quam praecepi patribus vestris et sicut misi ad vos in manu servorum meorum prophetarum
And the Lord testified to them in Israel, and in Juda, by the hand of all the prophets and seers, saying: Return from your wicked ways, and keep my precepts, and ceremonies, according to all the law which I commanded your fathers: and as I have sent to you in the hand of my servants the prophets.
17:13. And the Lord testified to them, in Israel and in Judah, through the hand of all the prophets and seers, saying: “Return from your wicked ways, and keep my precepts and ceremonies, in accord with the entire law, which I instructed to your fathers, and just as I sent to you by the hand of my servants, the prophets.”
17:13. Yet the LORD testified against Israel, and against Judah, by all the prophets, [and by] all the seers, saying, Turn ye from your evil ways, and keep my commandments [and] my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.
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Adam Clarke: Commentary on the Bible - 1831
17:13: Yet the Lord testified against Israel - What rendered their conduct the more inexcusable was, that the Lord had preserved among them a succession of prophets, who testified against their conduct, and preached repentance to them, and the readiness of God to forgive, provided they would return unto him, and give up their idolatries.
4 Kings (2 Kings) 17:17
Albert Barnes: Notes on the Bible - 1834
17:13: God raised up a succession of prophets and seers, who repeated and enforced the warnings of the Law, and breathed into the old words a new life. Among this succession were, in Israel, Ahijah the Shilonite Kg1 14:2, Jehu the son of Hanani Kg1 16:1, Elijah, Micaiah the son of Imlah Kg1 22:8, Elisha, Jonah the son of Amittai Kg2 14:25, Oded Ch2 28:9, Amos, and Hosea; in Judah, up to this time, Shemaiah Ch2 11:2; Ch2 12:5, Iddo Ch2 12:15; Ch2 13:22, Azariah the son of Oded Ch2 15:1, Hanani Ch2 16:7, Jehu his son Ch2 19:2, Jahaziel the son of Zechariah Ch2 20:14, Eliezer the son of Dodavah (Ch2 20:37), Zechariah the son of Jehoiada Ch2 24:20, another Zechariah Ch2 26:5, Joel, Micah, and Isaiah, besides several whose names are not known. Some of these persons are called "prophets," others "seers." Occasionally, the same person has both titles (as Iddo and Jehu the son of Hanani), which seems to show that there was no very important distinction between them.
Probably the conjecture is right that "prophet" נביא nâ bı̂ y' in strictness designates the official members of the prophetical order only, while "seer" חזה chô zeh is applicable to all, whether members of the order or not, who receive a prophetical Rev_elation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: testified: Deu 8:19, Deu 31:21; Neh 9:29, Neh 9:30; Psa 50:7, Psa 81:8, Psa 81:9; Jer 42:19; Act 20:21
and against: Ch2 36:15, Ch2 36:16; Jer 3:8-11; Hos 4:15
all: Heb. the hand of all, Deu 4:26; Jos 23:16; Jdg 6:10, Jdg 10:11-14; Sa1 12:7-15; Isa 1:5-15, Isa 1:21-24; Jer 5:29-31; Zac 1:3-6
seers: Sa1 9:9; Ch1 29:29
Turn ye: Isa 1:16-20, Isa 55:6, Isa 55:7; Jer 7:3-7, Jer 18:11, Jer 25:4, Jer 25:5, Jer 35:15; Eze 18:31; Hos 14:1; Pe2 3:9
keep: Jer 7:22, Jer 7:23, Jer 26:4-6
John Gill
Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers,.... Against their sins, reproving them for them, dehorting them from them, exhorting them to repent and leave them; as in all preceding reigns, by Ahijah the Shilonite, by Elijah and Elisha, by Hosea, Amos, and Micah, and others:
saying, turn ye from your ways; repent of them, and reform from them, worship of the calves particularly:
and keep my commandments, and my statutes, according to all the law which I commanded your fathers; which was given them and enjoined them at Mount Sinai:
and which I sent to you by my servants the prophets; by whom he put them in mind of them, explained them, and urged obedience to them.
John Wesley
Seers - To whom he declared his mind, by revelations and visions, and by whom he published it, bearing witness, from heaven to their doctrine by eminent and glorious miracles.
17:1417:14: Եւ ո՛չ լուան նոցա, եւ խստացուցին զողն իւրեանց քան զողն հարց իւրեանց, եւ ո՛չ հաւատացին ՚ի Տէր Աստուած իւրեանց.
14 Նրանք չլսեցին, աւելի ըմբոստացան, քան իրենց հայրերը, չհաւատացին իրենց Տէր Աստծուն:
14 Բայց անոնք մտիկ չըրին, այլ իրենց պարանոցները Տէր Աստուծոյն չհաւատացող իրենց հայրերուն պարանոցին պէս խստացուցին։
Եւ ոչ լուան նոքա, եւ խստացուցին զողն իւրեանց [255]քան զողն հարց իւրեանց, որ ոչ հաւատացին ի Տէր Աստուած իւրեանց:

17:14: Եւ ո՛չ լուան նոցա, եւ խստացուցին զողն իւրեանց քան զողն հարց իւրեանց, եւ ո՛չ հաւատացին ՚ի Տէր Աստուած իւրեանց.
14 Նրանք չլսեցին, աւելի ըմբոստացան, քան իրենց հայրերը, չհաւատացին իրենց Տէր Աստծուն:
14 Բայց անոնք մտիկ չըրին, այլ իրենց պարանոցները Տէր Աստուծոյն չհաւատացող իրենց հայրերուն պարանոցին պէս խստացուցին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1417:14 Но они не слушали и ожесточили выю свою, как была выя отцов их, которые не веровали в Господа, Бога своего;
17:14 καὶ και and; even οὐκ ου not ἤκουσαν ακουω hear καὶ και and; even ἐσκλήρυναν σκληρυνω harden τὸν ο the νῶτον νωτος back αὐτῶν αυτος he; him ὑπὲρ υπερ over; for τὸν ο the νῶτον νωτος back τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him
17:14 וְ wᵊ וְ and לֹ֖א lˌō לֹא not שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear וַ wa וְ and יַּקְשׁ֤וּ yyaqšˈû קשׁה be hard אֶת־ ʔeṯ- אֵת [object marker] עָרְפָּם֙ ʕorpˌām עֹרֶף neck כְּ kᵊ כְּ as עֹ֣רֶף ʕˈōref עֹרֶף neck אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not הֶאֱמִ֔ינוּ heʔᵉmˈînû אמן be firm בַּֽ bˈa בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
17:14. qui non audierunt sed induraverunt cervicem suam iuxta cervicem patrum suorum qui noluerunt oboedire Domino Deo suoAnd they hearkened not, but hardened their necks like to the neck of their fathers, who would not obey the Lord, their God.
14. Notwithstanding they would not hear, but hardened their neck, like to the neck of their fathers, who believed not in the LORD their God.
17:14. But they did not listen. Instead, they hardened their necks to be like the neck of their fathers, who were not willing to obey the Lord, their God.
17:14. Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God.
Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God:

17:14 Но они не слушали и ожесточили выю свою, как была выя отцов их, которые не веровали в Господа, Бога своего;
17:14
καὶ και and; even
οὐκ ου not
ἤκουσαν ακουω hear
καὶ και and; even
ἐσκλήρυναν σκληρυνω harden
τὸν ο the
νῶτον νωτος back
αὐτῶν αυτος he; him
ὑπὲρ υπερ over; for
τὸν ο the
νῶτον νωτος back
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
17:14
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear
וַ wa וְ and
יַּקְשׁ֤וּ yyaqšˈû קשׁה be hard
אֶת־ ʔeṯ- אֵת [object marker]
עָרְפָּם֙ ʕorpˌām עֹרֶף neck
כְּ kᵊ כְּ as
עֹ֣רֶף ʕˈōref עֹרֶף neck
אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
הֶאֱמִ֔ינוּ heʔᵉmˈînû אמן be firm
בַּֽ bˈa בְּ in
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
17:14. qui non audierunt sed induraverunt cervicem suam iuxta cervicem patrum suorum qui noluerunt oboedire Domino Deo suo
And they hearkened not, but hardened their necks like to the neck of their fathers, who would not obey the Lord, their God.
17:14. But they did not listen. Instead, they hardened their necks to be like the neck of their fathers, who were not willing to obey the Lord, their God.
17:14. Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God.
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Albert Barnes: Notes on the Bible - 1834
17:14: To "harden" or "stiffen the neck" is a common Hebrew expression significative of unbending obstinacy and determined self-will. See the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: but hardened: Deu 31:27; Ch2 36:13; Pro 29:1; Isa 48:4; Jer 7:26; Rom 2:4, Rom 2:5; Heb 3:7, Heb 3:8
did not believe: Deu 1:32; Psa 78:22, Psa 78:32, Psa 106:24; Heb 3:12
Geneva 1599
Notwithstanding they would not hear, but hardened their necks, like to the neck of their (f) fathers, that did not believe in the LORD their God.
(f) So that to allege the authority of our fathers or great antiquity, except we can prove that they were godly, is but to declare that we are the children of the wicked.
John Gill
Notwithstanding, they would not hear,.... Their instructions, advice, and admonitions, and obey them:
but hardened their necks, like to the neck of their fathers, that did not believe in the Lord their God: as Terah and Nahor, who were idolaters; or rather, their fathers in the wilderness, that made and served the calf, and those that rebelled against Moses and Aaron; it is a metaphor taken from oxen, that will not submit their necks to the yoke, but draw back from it, or cast it off, see Acts 7:51.
John Wesley
Hardened, &c. - Refused to submit their neck to the yoke of God's precepts. A metaphor from stubborn oxen, that will not bow to the yoke.
17:1517:15: եւ ընկեցի՛ն ՚ի բաց զհաստատութիւնս իւրեանց, եւ զդաշինսն զոր կռեաց ընդ հարս նոցա, եւ զվկայութիւնս նորա զոր ուխտեաց նոցա ո՛չ պահեցին. եւ գնացին զհետ սնոտեաց, եւ սնոտեցան զհետ ազգացն որ շուրջ զնոքօք. յորոց պատուիրեաց նոցա Տէր չառնել ըստ նմին օրինակի[3964]։ [3964] Օրինակ մի. Եւ զդաշինս զոր կրեաց ընդ հարս։
15 Նրանց հայրերի հետ Աստծու կնքած ուխտերը, դաշինքներն ու վկայութիւնները նրանք չպահեցին, գնացին սնոտի աստուածներ պաշտողների հետքերով՝ իրենք էլ նրանց հետ սնոտի աստուածներ պաշտողներ դառնալով իրենց շրջապատող ազգերին հետեւելով: Մինչդեռ Տէրը պատուիրել էր, որ չնմանուեն նրանց:
15 Անոր կանոններն ու իրենց հայրերուն հետ՝ անոր ըրած ուխտը եւ անոր տուած վկայութիւնները մէկդի ձգեցին ու սնապաշտութեան ետեւէ գացին ու սնապաշտ եղան եւ իրենց չորս կողմը գտնուած ազգերուն հետեւեցան, որոնց համար Տէրը իրենց պատուիրեր էր, որ անոնց պէս չընեն։
եւ ընկեցին ի բաց զհաստատութիւնս [256]իւրեանց, եւ զդաշինսն զոր կռեաց ընդ հարս նոցա, եւ զվկայութիւնս նորա զոր ուխտեաց նոցա ոչ պահեցին. եւ գնացին զհետ սնոտեաց, եւ սնոտեցան զհետ ազգացն որ շուրջ զնոքօք, յորոց պատուիրեաց նոցա Տէր չառնել ըստ նմին օրինակի:

17:15: եւ ընկեցի՛ն ՚ի բաց զհաստատութիւնս իւրեանց, եւ զդաշինսն զոր կռեաց ընդ հարս նոցա, եւ զվկայութիւնս նորա զոր ուխտեաց նոցա ո՛չ պահեցին. եւ գնացին զհետ սնոտեաց, եւ սնոտեցան զհետ ազգացն որ շուրջ զնոքօք. յորոց պատուիրեաց նոցա Տէր չառնել ըստ նմին օրինակի[3964]։
[3964] Օրինակ մի. Եւ զդաշինս զոր կրեաց ընդ հարս։
15 Նրանց հայրերի հետ Աստծու կնքած ուխտերը, դաշինքներն ու վկայութիւնները նրանք չպահեցին, գնացին սնոտի աստուածներ պաշտողների հետքերով՝ իրենք էլ նրանց հետ սնոտի աստուածներ պաշտողներ դառնալով իրենց շրջապատող ազգերին հետեւելով: Մինչդեռ Տէրը պատուիրել էր, որ չնմանուեն նրանց:
15 Անոր կանոններն ու իրենց հայրերուն հետ՝ անոր ըրած ուխտը եւ անոր տուած վկայութիւնները մէկդի ձգեցին ու սնապաշտութեան ետեւէ գացին ու սնապաշտ եղան եւ իրենց չորս կողմը գտնուած ազգերուն հետեւեցան, որոնց համար Տէրը իրենց պատուիրեր էր, որ անոնց պէս չընեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:1517:15 и презирали уставы Его, и завет Его, который Он заключил с отцами их, и откровения Его, какими Он предостерегал их, и пошли вслед суеты и осуетились, и вслед народов окрестных, о которых Господь заповедал им, чтобы не поступали так, как они,
17:15 καὶ και and; even τὰ ο the μαρτύρια μαρτυριον evidence; testimony αὐτοῦ αυτος he; him ὅσα οσος as much as; as many as διεμαρτύρατο διαμαρτυρομαι protest αὐτοῖς αυτος he; him οὐκ ου not ἐφύλαξαν φυλασσω guard; keep καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ὀπίσω οπισω in back; after τῶν ο the ματαίων ματαιος superficial καὶ και and; even ἐματαιώθησαν ματαιοω superficial καὶ και and; even ὀπίσω οπισω in back; after τῶν ο the ἐθνῶν εθνος nation; caste τῶν ο the περικύκλῳ περικυκλω he; him ὧν ος who; what ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him τοῦ ο the μὴ μη not ποιῆσαι ποιεω do; make κατὰ κατα down; by ταῦτα ουτος this; he
17:15 וַ wa וְ and יִּמְאֲס֣וּ yyimʔᵃsˈû מאס retract אֶת־ ʔeṯ- אֵת [object marker] חֻקָּ֗יו ḥuqqˈāʸw חֹק portion וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתֹו֙ bᵊrîṯˌô בְּרִית covenant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] כָּרַ֣ת kārˈaṯ כרת cut אֶת־ ʔeṯ- אֵת together with אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] עֵֽדְוֹתָ֔יו ʕˈēḏᵊwōṯˈāʸw עֵדוּת reminder אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֵעִ֖יד hēʕˌîḏ עוד warn, to witness בָּ֑ם bˈām בְּ in וַ wa וְ and יֵּ֨לְכוּ֜ yyˌēlᵊḵˈû הלך walk אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after הַ ha הַ the הֶ֨בֶל֙ hˈevel הֶבֶל breath וַ wa וְ and יֶּהְבָּ֔לוּ yyehbˈālû הבל be vain וְ wᵊ וְ and אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] סְבִֽיבֹתָ֔ם sᵊvˈîvōṯˈām סָבִיב surrounding אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֤ה ṣiwwˈā צוה command יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֹתָ֔ם ʔōṯˈām אֵת [object marker] לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make כָּהֶֽם׃ kāhˈem כְּ as
17:15. et abiecerunt legitima eius et pactum quod pepigit cum patribus eorum et testificationes quibus contestatus est eos secutique sunt vanitates et vane egerunt et secuti sunt gentes quae erant per circuitum eorum super quibus praeceperat Dominus eis ut non facerent sicut et illae faciebantAnd they rejected his ordinances, and the covenant that he made with their fathers, and the testimonies which he testified against them: and they followed vanities, and acted vainly: and they followed the nations that were round about them, concerning which the Lord had commanded them that they should not do as they did.
15. And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified unto them; and they followed vanity, and became vain, and after the nations that were round about them, concerning whom the LORD had charged them that they should not do like them.
17:15. And they cast aside his ordinances, and the covenant that he formed with their fathers, and the testimonies which he testified to them. And they pursued vanities and acted vainly. And they followed the nations that were all around them, concerning the things which the Lord had commanded them not to do, and which they did.
17:15. And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that [were] round about them, [concerning] whom the LORD had charged them, that they should not do like them.
And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that [were] round about them, [concerning] whom the LORD had charged them, that they should not do like them:

17:15 и презирали уставы Его, и завет Его, который Он заключил с отцами их, и откровения Его, какими Он предостерегал их, и пошли вслед суеты и осуетились, и вслед народов окрестных, о которых Господь заповедал им, чтобы не поступали так, как они,
17:15
καὶ και and; even
τὰ ο the
μαρτύρια μαρτυριον evidence; testimony
αὐτοῦ αυτος he; him
ὅσα οσος as much as; as many as
διεμαρτύρατο διαμαρτυρομαι protest
αὐτοῖς αυτος he; him
οὐκ ου not
ἐφύλαξαν φυλασσω guard; keep
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ὀπίσω οπισω in back; after
τῶν ο the
ματαίων ματαιος superficial
καὶ και and; even
ἐματαιώθησαν ματαιοω superficial
καὶ και and; even
ὀπίσω οπισω in back; after
τῶν ο the
ἐθνῶν εθνος nation; caste
τῶν ο the
περικύκλῳ περικυκλω he; him
ὧν ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
τοῦ ο the
μὴ μη not
ποιῆσαι ποιεω do; make
κατὰ κατα down; by
ταῦτα ουτος this; he
17:15
וַ wa וְ and
יִּמְאֲס֣וּ yyimʔᵃsˈû מאס retract
אֶת־ ʔeṯ- אֵת [object marker]
חֻקָּ֗יו ḥuqqˈāʸw חֹק portion
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתֹו֙ bᵊrîṯˌô בְּרִית covenant
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
כָּרַ֣ת kārˈaṯ כרת cut
אֶת־ ʔeṯ- אֵת together with
אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
עֵֽדְוֹתָ֔יו ʕˈēḏᵊwōṯˈāʸw עֵדוּת reminder
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֵעִ֖יד hēʕˌîḏ עוד warn, to witness
בָּ֑ם bˈām בְּ in
וַ wa וְ and
יֵּ֨לְכוּ֜ yyˌēlᵊḵˈû הלך walk
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
הֶ֨בֶל֙ hˈevel הֶבֶל breath
וַ wa וְ and
יֶּהְבָּ֔לוּ yyehbˈālû הבל be vain
וְ wᵊ וְ and
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
סְבִֽיבֹתָ֔ם sᵊvˈîvōṯˈām סָבִיב surrounding
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֤ה ṣiwwˈā צוה command
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
כָּהֶֽם׃ kāhˈem כְּ as
17:15. et abiecerunt legitima eius et pactum quod pepigit cum patribus eorum et testificationes quibus contestatus est eos secutique sunt vanitates et vane egerunt et secuti sunt gentes quae erant per circuitum eorum super quibus praeceperat Dominus eis ut non facerent sicut et illae faciebant
And they rejected his ordinances, and the covenant that he made with their fathers, and the testimonies which he testified against them: and they followed vanities, and acted vainly: and they followed the nations that were round about them, concerning which the Lord had commanded them that they should not do as they did.
17:15. And they cast aside his ordinances, and the covenant that he formed with their fathers, and the testimonies which he testified to them. And they pursued vanities and acted vainly. And they followed the nations that were all around them, concerning the things which the Lord had commanded them not to do, and which they did.
17:15. And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that [were] round about them, [concerning] whom the LORD had charged them, that they should not do like them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:15: As idols are "vanity" and "nothingness," mere weakness and impotence, so idolators are "vain" and impotent. Their energies have been wasted, their time misspent; they have missed the real object of their existence; their whole life has been a mistake; and the result is utter powerlessness. Literally, the word rendered "vanity" seems to mean "breath" or "vapor" - a familiar image for nonentity. It occurs frequently in the prophets, and especially in Jeremiah (e. g. Jer 2:5; Jer 8:19; Jer 14:22, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: they rejected: Jer 8:9
his covenant: Exo 24:6-8; Deu 29:10-15, Deu 29:25, Deu 29:26; Jer 31:32
testimonies: Deu 6:17, Deu 6:18; Ch2 36:15, Ch2 36:16; Neh 9:26, Neh 9:29, Neh 9:30; Jer 44:4, Jer 44:23
vanity: Deu 32:21, Deu 32:31; Sa1 12:21; Kg1 16:13; Psa 115:8; Jer 10:8, Jer 10:15; Joh 2:8
became vain: Jer 2:5; Rom 1:21-23; Co1 8:4
concerning whom: Kg2 17:8, Kg2 17:11, Kg2 17:12; Deu 12:30, Deu 12:31; Ch2 33:2, Ch2 33:9
John Gill
And they rejected his statutes, and his covenant that he made with their fathers,.... At Sinai and Horeb, see Ex 24:8,
and his testimonies which he testified against them; calling heaven and earth to witness what he would do to them if they broke his laws, Deut 4:26, and which were so many testifications of his mind and will what they should do, or otherwise what should be done to them; Ben Gersom also interprets this of the feasts of the passover and tabernacles, which were witnesses of Israel's coming out of Egypt, and of the sanctification and redemption of the firstborn, a testimony of the slaying the firstborn in Egypt:
and they followed vanity; idols, which are vain things for help, can neither hear, see, speak, &c.
and became vain; as sottish and stupid as the idols they worshipped; which is the usual fruit and effect of idolatry, see Rom 1:21.
and went after the heathen that were round about them: imitated them in their idolatrous practices, as the Moabites, Ammonites, Edomites, &c. concerning
whom the Lord had charged them, that they should not do like them; of this charge see Deut 6:13.
John Wesley
Vanity - Idols; so called because of their nothingness, impotency, and unprofitableness; and by the long worship of idols, they were made like them, vain, sottish, and senseless creatures.
17:1617:16: Թողի՛ն զամենայն պատուիրանսն Տեառն Աստուծոյ իւրեանց, եւ արարին իւրեանց ձուլածոյս երկուս երինջս, եւ երկի՛ր պագին զօրութեան երկնից, եւ պաշտեցին զԲահաղ.
16 Նրանք անտեսեցին իրենց Տէր Աստծու բոլոր պատուիրանները, իրենց համար երկու ձուլածոյ երինջներ պատրաստեցին, երկնքի զօրութիւններին երկրպագեցին, պաշտեցին Բահաղին,
16 Բայց իրենց Տէր Աստուծոյն բոլոր պատուիրանքները թողուցին եւ երկու հատ ձուլածոյ հորթ շինեցին ու Աստարովթի կուռք շինեցին ու երկնքի բոլոր զօրութիւններուն երկրպագութիւն ըրին եւ Բահաղին ծառայեցին։
Թողին զամենայն պատուիրանս Տեառն Աստուծոյ իւրեանց, եւ արարին իւրեանց ձուլածոյս, երկուս երինջս, [257]եւ երկիր պագին`` զօրութեան երկնից, եւ պաշտեցին զԲահաղ:

17:16: Թողի՛ն զամենայն պատուիրանսն Տեառն Աստուծոյ իւրեանց, եւ արարին իւրեանց ձուլածոյս երկուս երինջս, եւ երկի՛ր պագին զօրութեան երկնից, եւ պաշտեցին զԲահաղ.
16 Նրանք անտեսեցին իրենց Տէր Աստծու բոլոր պատուիրանները, իրենց համար երկու ձուլածոյ երինջներ պատրաստեցին, երկնքի զօրութիւններին երկրպագեցին, պաշտեցին Բահաղին,
16 Բայց իրենց Տէր Աստուծոյն բոլոր պատուիրանքները թողուցին եւ երկու հատ ձուլածոյ հորթ շինեցին ու Աստարովթի կուռք շինեցին ու երկնքի բոլոր զօրութիւններուն երկրպագութիւն ըրին եւ Բահաղին ծառայեցին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1617:16 и оставили все заповеди Господа Бога своего, и сделали себе литые изображения двух тельцов, и устроили дубраву, и поклонялись всему воинству небесному, и служили Ваалу,
17:16 ἐγκατέλιπον εγκαταλειπω abandon; leave behind τὰς ο the ἐντολὰς εντολη direction; injunction κυρίου κυριος lord; master θεοῦ θεος God αὐτῶν αυτος he; him καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own χώνευμα χωνευμα two δαμάλεις δαμαλις heifer καὶ και and; even ἐποίησαν ποιεω do; make ἄλση αλσος and; even προσεκύνησαν προσκυνεω worship πάσῃ πας all; every τῇ ο the δυνάμει δυναμις power; ability τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐλάτρευσαν λατρευω employed by τῷ ο the Βααλ βααλ Baal; Vaal
17:16 וַ wa וְ and יַּעַזְב֗וּ yyaʕazᵊvˈû עזב leave אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מִצְוֹת֙ miṣwˌōṯ מִצְוָה commandment יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֔ם ʔᵉlōhêhˈem אֱלֹהִים god(s) וַ wa וְ and יַּעֲשׂ֥וּ yyaʕᵃśˌû עשׂה make לָהֶ֛ם lāhˈem לְ to מַסֵּכָ֖ה massēḵˌā מַסֵּכָה molten image שְׁנֵ֣ישׁנים *šᵊnˈê שְׁנַיִם two עֲגָלִ֑ים ʕᵃḡālˈîm עֵגֶל bull וַ wa וְ and יַּעֲשׂ֣וּ yyaʕᵃśˈû עשׂה make אֲשֵׁירָ֗ה ʔᵃšêrˈā אֲשֵׁרָה asherah וַ wa וְ and יִּֽשְׁתַּחֲווּ֙ yyˈištaḥᵃwû חוה bow down לְ lᵊ לְ to כָל־ ḵol- כֹּל whole צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּֽעַל׃ bbˈāʕal בַּעַל lord, baal
17:16. et dereliquerunt omnia praecepta Domini Dei sui feceruntque sibi conflatiles duos vitulos et lucos et adoraverunt universam militiam caeli servieruntque BaalAnd they forsook all the precepts of the Lord, their God: and made to themselves two molten calves, and groves, and adored all the host of heaven: and they served Baal,
16. And they forsook all the commandments of the LORD their God, and made them molten images, even two calves, and made an Asherah, and worshipped all the host of heaven, and served Baal.
17:16. And they abandoned all the precepts of the Lord, their God. And they made for themselves two molten calves and sacred groves. And they adored the entire celestial army. And they served Baal.
17:16. And they left all the commandments of the LORD their God, and made them molten images, [even] two calves, and made a grove, and worshipped all the host of heaven, and served Baal.
And they left all the commandments of the LORD their God, and made them molten images, [even] two calves, and made a grove, and worshipped all the host of heaven, and served Baal:

17:16 и оставили все заповеди Господа Бога своего, и сделали себе литые изображения двух тельцов, и устроили дубраву, и поклонялись всему воинству небесному, и служили Ваалу,
17:16
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
τὰς ο the
ἐντολὰς εντολη direction; injunction
κυρίου κυριος lord; master
θεοῦ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
χώνευμα χωνευμα two
δαμάλεις δαμαλις heifer
καὶ και and; even
ἐποίησαν ποιεω do; make
ἄλση αλσος and; even
προσεκύνησαν προσκυνεω worship
πάσῃ πας all; every
τῇ ο the
δυνάμει δυναμις power; ability
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἐλάτρευσαν λατρευω employed by
τῷ ο the
Βααλ βααλ Baal; Vaal
17:16
וַ wa וְ and
יַּעַזְב֗וּ yyaʕazᵊvˈû עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מִצְוֹת֙ miṣwˌōṯ מִצְוָה commandment
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיהֶ֔ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
וַ wa וְ and
יַּעֲשׂ֥וּ yyaʕᵃśˌû עשׂה make
לָהֶ֛ם lāhˈem לְ to
מַסֵּכָ֖ה massēḵˌā מַסֵּכָה molten image
שְׁנֵ֣ישׁנים
*šᵊnˈê שְׁנַיִם two
עֲגָלִ֑ים ʕᵃḡālˈîm עֵגֶל bull
וַ wa וְ and
יַּעֲשׂ֣וּ yyaʕᵃśˈû עשׂה make
אֲשֵׁירָ֗ה ʔᵃšêrˈā אֲשֵׁרָה asherah
וַ wa וְ and
יִּֽשְׁתַּחֲווּ֙ yyˈištaḥᵃwû חוה bow down
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
צְבָ֣א ṣᵊvˈā צָבָא service
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּֽעַל׃ bbˈāʕal בַּעַל lord, baal
17:16. et dereliquerunt omnia praecepta Domini Dei sui feceruntque sibi conflatiles duos vitulos et lucos et adoraverunt universam militiam caeli servieruntque Baal
And they forsook all the precepts of the Lord, their God: and made to themselves two molten calves, and groves, and adored all the host of heaven: and they served Baal,
17:16. And they abandoned all the precepts of the Lord, their God. And they made for themselves two molten calves and sacred groves. And they adored the entire celestial army. And they served Baal.
17:16. And they left all the commandments of the LORD their God, and made them molten images, [even] two calves, and made a grove, and worshipped all the host of heaven, and served Baal.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:16: In Kg2 17:10 there is a reference to the old high-place worship, which was professedly a worship of Yahweh, but with unauthorized rites and emblems; here the reference is to Ahab's setting up a grove to Baal in the city of Samaria (marginal reference).
And worshipped all the host of heaven - Astral worship has not hitherto been mentioned as practiced by the Israelites. Moses had warned against it Deu 4:19; Deu 17:3, so that it no doubt existed in his day, either among the Canaanite nations or among the Arabians Job 31:26-28. Perhaps it was involved to some extent in the Baal worship of the Phoenicians, for Baal and Astarte were probably associated in the minds of their worshippers with the Sun and moon. Later in the history we shall find a very decided and well-developed astral worship pRev_alent among the Jews, which is probably Assyro-Babylonian (Kg2 21:3 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: molten images: Exo 32:4, Exo 32:8; Kg1 12:28; Psa 106:18-20; Isa 44:9, Isa 44:10
a grove: Kg2 17:10; Kg1 14:15, Kg1 14:23, Kg1 15:13, Kg1 16:33
worshipped: Deu 4:19; Jer 8:2
Baal: Kg2 10:18-28, Kg2 11:18; Kg1 16:31, Kg1 22:53
Geneva 1599
And they left all the commandments of the LORD their God, and made them molten images, [even] two calves, and made a grove, and worshipped all the (g) host of heaven, and served Baal.
(g) That is, the sun, moon and stars, (Deut 4:19).
John Gill
And they left all the commandments of the Lord their God,.... Which their idolatry led them to; and indeed he that offends in one point is guilty of them all, Jas 2:10.
and made them molten images, even two calves; which they set up at Dan and Bethel, in the times of their first king Jeroboam, 3Kings 13:28.
and made a grove; as Ahab, another of their kings, did, 3Kings 16:33.
and worshipped all the host of heaven: not the angels, sometimes so called, but, besides the sun and moon, Saturn, Jupiter, Mars, Mercury, Venus:
and served Baal; which was service to the sun, as Abarbinel interprets it; this was the god of the Zidonians Ahab worshipped, having married a princess of that people, 3Kings 16:31.
John Wesley
Left all - They grew worse and worse; from a partial disobedience to some of God's laws, they fell by degrees to a total apostacy from all. The host - The stars, as Saturn, Jupiter, Mars, Venus.
17:1717:17: եւ անցուցին զուստերս եւ զդստերս իւրեանց ընդ հուր, եւ դիւթեցին դիւթութիւնս, եւ հմայեցին հմայս. եւ համարձակեցան առնել չա՛ր առաջի Տեառն առ ՚ի բարկացուցանելոյ զնա։
17 իրենց տղաներին եւ աղջիկներին կրակի միջով անցկացրին, կախարդութիւն ու հմայութիւն արեցին, համարձակուեցին Տիրոջ առջեւ չարութիւն գործել եւ զայրացրին նրան:
17 Իրենց տղաքներն ու աղջիկները կրակէ անցուցին եւ կախարդութիւն ու հմայութիւն ըրին եւ զիրենք ծախեցին Տէրոջը առջեւ չարութիւն ընելու ու զանիկա բարկացնելու։
եւ անցուցին զուստերս եւ զդստերս իւրեանց ընդ հուր, եւ դիւթեցին դիւթութիւնս եւ հմայեցին հմայս, եւ համարձակեցան առնել չար առաջի Տեառն առ ի բարկացուցանելոյ զնա:

17:17: եւ անցուցին զուստերս եւ զդստերս իւրեանց ընդ հուր, եւ դիւթեցին դիւթութիւնս, եւ հմայեցին հմայս. եւ համարձակեցան առնել չա՛ր առաջի Տեառն առ ՚ի բարկացուցանելոյ զնա։
17 իրենց տղաներին եւ աղջիկներին կրակի միջով անցկացրին, կախարդութիւն ու հմայութիւն արեցին, համարձակուեցին Տիրոջ առջեւ չարութիւն գործել եւ զայրացրին նրան:
17 Իրենց տղաքներն ու աղջիկները կրակէ անցուցին եւ կախարդութիւն ու հմայութիւն ըրին եւ զիրենք ծախեցին Տէրոջը առջեւ չարութիւն ընելու ու զանիկա բարկացնելու։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717:17 и проводили сыновей своих и дочерей своих чрез огонь, и гадали, и волшебствовали, и предались тому, чтобы делать неугодное в очах Господа и прогневлять Его.
17:17 καὶ και and; even διῆγον διαγω head through; lead τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter αὐτῶν αυτος he; him ἐν εν in πυρὶ πυρ fire καὶ και and; even ἐμαντεύοντο μαντευομαι soothsay μαντείας μαντεια and; even οἰωνίζοντο οιωνιζομαι and; even ἐπράθησαν πιπρασκω sell τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master παροργίσαι παροργιζω enrage; provoke αὐτόν αυτος he; him
17:17 וַֽ֠ wˈa וְ and יַּעֲבִירוּ yyaʕᵃvîrˌû עבר pass אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיהֶ֤ם bᵊnêhˈem בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹֽותֵיהֶם֙ bᵊnˈôṯêhem בַּת daughter בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יִּקְסְמ֥וּ yyiqsᵊmˌû קסם practice divination קְסָמִ֖ים qᵊsāmˌîm קֶסֶם divination וַ wa וְ and יְנַחֵ֑שׁוּ yᵊnaḥˈēšû נחשׁ divine וַ wa וְ and יִּֽתְמַכְּר֗וּ yyˈiṯmakkᵊrˈû מכר sell לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֛ע rˈaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הַכְעִיסֹֽו׃ haḵʕîsˈô כעס be discontent
17:17. et consecrabant ei filios suos et filias suas per ignem et divinationibus inserviebant et auguriis et tradiderunt se ut facerent malum coram Domino et inritarent eumAnd consecrated their sons, and their daughters, through fire: and they gave themselves to divinations, and soothsayings: and they delivered themselves up to do evil before the Lord, to provoke him.
17. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do that which was evil in the sight of the LORD, to provoke him to anger.
17:17. And they consecrated their sons and their daughters through fire. And they devoted themselves to divinations and soothsaying. And they delivered themselves into the doing of evil before the Lord, so that they provoked him.
17:17. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.
And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger:

17:17 и проводили сыновей своих и дочерей своих чрез огонь, и гадали, и волшебствовали, и предались тому, чтобы делать неугодное в очах Господа и прогневлять Его.
17:17
καὶ και and; even
διῆγον διαγω head through; lead
τοὺς ο the
υἱοὺς υιος son
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῶν αυτος he; him
ἐν εν in
πυρὶ πυρ fire
καὶ και and; even
ἐμαντεύοντο μαντευομαι soothsay
μαντείας μαντεια and; even
οἰωνίζοντο οιωνιζομαι and; even
ἐπράθησαν πιπρασκω sell
τοῦ ο the
ποιῆσαι ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
κυρίου κυριος lord; master
παροργίσαι παροργιζω enrage; provoke
αὐτόν αυτος he; him
17:17
וַֽ֠ wˈa וְ and
יַּעֲבִירוּ yyaʕᵃvîrˌû עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיהֶ֤ם bᵊnêhˈem בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹֽותֵיהֶם֙ bᵊnˈôṯêhem בַּת daughter
בָּ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
יִּקְסְמ֥וּ yyiqsᵊmˌû קסם practice divination
קְסָמִ֖ים qᵊsāmˌîm קֶסֶם divination
וַ wa וְ and
יְנַחֵ֑שׁוּ yᵊnaḥˈēšû נחשׁ divine
וַ wa וְ and
יִּֽתְמַכְּר֗וּ yyˈiṯmakkᵊrˈû מכר sell
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
הָ הַ the
רַ֛ע rˈaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
הַכְעִיסֹֽו׃ haḵʕîsˈô כעס be discontent
17:17. et consecrabant ei filios suos et filias suas per ignem et divinationibus inserviebant et auguriis et tradiderunt se ut facerent malum coram Domino et inritarent eum
And consecrated their sons, and their daughters, through fire: and they gave themselves to divinations, and soothsayings: and they delivered themselves up to do evil before the Lord, to provoke him.
17:17. And they consecrated their sons and their daughters through fire. And they devoted themselves to divinations and soothsaying. And they delivered themselves into the doing of evil before the Lord, so that they provoked him.
17:17. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:17: Sold themselves to do evil - Abandoned themselves to the will of the devil, to work all iniquity with greediness.
4 Kings (2 Kings) 17:18
Albert Barnes: Notes on the Bible - 1834
17:17: Compare Kg2 16:3 note, and see Lev 20:2-5 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: they caused: Kg2 16:3, Kg2 21:6; Lev 18:21; Ch2 28:3; Psa 106:37, Psa 106:38; Eze 20:26, Eze 20:31; Eze 23:37, Eze 23:39
used: Kg2 21:6; Deu 18:10-12; Ch2 33:6; Isa 8:19, Isa 47:9, Isa 47:12, Isa 47:13; Jer 27:9; Mic 5:12; Act 16:16; Gal 5:26
sold: Kg1 21:20, Kg1 21:25; Isa 50:1
in the sight: Kg2 17:11, Kg2 21:6
Geneva 1599
And they caused their sons and their daughters to (h) pass through the fire, and used divination and enchantments, and (i) sold themselves to do evil in the sight of the LORD, to provoke him to anger.
(h) Read (4Kings 16:3).
(i) Read of this phrase in (3Kings 21:20, 3Kings 21:25).
John Gill
And they caused their sons and their daughters to pass through the fire,.... To Baal or Moloch, which were the same, and represented the sun, which, as the above writer observes, presides in the element of fire; this was done either by way of lustration, or so as to be burnt, see 4Kings 16:3.
and used divination and enchantments: to get knowledge of what was to be done at present, or of things to come, neglecting the word of God and his prophets, and acting against the express law of God, Deut 18:10.
and sold themselves to do evil in the sight of the Lord, to provoke him to anger; as Ahab their king did, see 3Kings 21:20, they were as much the servants of sin as if they had sold themselves to be slaves to it.
17:1817:18: Եւ բարկացաւ Տէր յո՛յժ Իսրայէլի, եւ մերժեաց զնոսա յերեսաց իւրոց. եւ ո՛չ մնաց՝ բայց միայն ցե՛ղն Յուդայ։
18 Տէրն Իսրայէլի վրայ խիստ բարկացաւ, չուզեց տեսնել նրանց երեսը, այնպէս որ միայն Յուդայի ցեղն էր մնացել:
18 Ուստի Տէրը խիստ բարկացաւ ու զանոնք իր երեսէն ձգեց։ Այնպէս որ միայն Յուդայի ցեղը մնաց։
Եւ բարկացաւ Տէր յոյժ Իսրայելի, եւ մերժեաց զնոսա յերեսաց իւրոց. եւ ոչ մնաց` բայց միայն ցեղն Յուդայ:

17:18: Եւ բարկացաւ Տէր յո՛յժ Իսրայէլի, եւ մերժեաց զնոսա յերեսաց իւրոց. եւ ո՛չ մնաց՝ բայց միայն ցե՛ղն Յուդայ։
18 Տէրն Իսրայէլի վրայ խիստ բարկացաւ, չուզեց տեսնել նրանց երեսը, այնպէս որ միայն Յուդայի ցեղն էր մնացել:
18 Ուստի Տէրը խիստ բարկացաւ ու զանոնք իր երեսէն ձգեց։ Այնպէս որ միայն Յուդայի ցեղը մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
17:1817:18 И прогневался Господь сильно на Израильтян, и отверг их от лица Своего. Не осталось никого, кроме одного колена Иудина.
17:18 καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry κύριος κυριος lord; master σφόδρα σφοδρα vehemently; tremendously ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπέστησεν αφιστημι distance; keep distance αὐτοὺς αυτος he; him ἀπὸ απο from; away τοῦ ο the προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even οὐχ ου not ὑπελείφθη υπολειπω leave below / behind πλὴν πλην besides; only φυλὴ φυλη tribe Ιουδα ιουδα Iouda; Iutha μονωτάτη μονος only; alone
17:18 וַ wa וְ and יִּתְאַנַּ֨ף yyiṯʔannˌaf אנף be angry יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH מְאֹד֙ mᵊʔˌōḏ מְאֹד might בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יְסִרֵ֖ם yᵊsirˌēm סור turn aside מֵ mē מִן from עַ֣ל ʕˈal עַל upon פָּנָ֑יו pānˈāʸw פָּנֶה face לֹ֣א lˈō לֹא not נִשְׁאַ֔ר nišʔˈar שׁאר remain רַ֛ק rˈaq רַק only שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
17:18. iratusque est Dominus vehementer Israhel et abstulit eos de conspectu suo et non remansit nisi tribus Iuda tantummodoAnd the Lord was very angry with Israel, and removed them from his sight, and there remained only the tribe of Juda.
18. Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only.
17:18. And the Lord became vehemently angry with Israel, and he took them away from his sight. And there remained no one, except the tribe of Judah alone.
17:18. Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only.
Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only:

17:18 И прогневался Господь сильно на Израильтян, и отверг их от лица Своего. Не осталось никого, кроме одного колена Иудина.
17:18
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
κύριος κυριος lord; master
σφόδρα σφοδρα vehemently; tremendously
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀπέστησεν αφιστημι distance; keep distance
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
οὐχ ου not
ὑπελείφθη υπολειπω leave below / behind
πλὴν πλην besides; only
φυλὴ φυλη tribe
Ιουδα ιουδα Iouda; Iutha
μονωτάτη μονος only; alone
17:18
וַ wa וְ and
יִּתְאַנַּ֨ף yyiṯʔannˌaf אנף be angry
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
מְאֹד֙ mᵊʔˌōḏ מְאֹד might
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יְסִרֵ֖ם yᵊsirˌēm סור turn aside
מֵ מִן from
עַ֣ל ʕˈal עַל upon
פָּנָ֑יו pānˈāʸw פָּנֶה face
לֹ֣א lˈō לֹא not
נִשְׁאַ֔ר nišʔˈar שׁאר remain
רַ֛ק rˈaq רַק only
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
לְ lᵊ לְ to
בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
17:18. iratusque est Dominus vehementer Israhel et abstulit eos de conspectu suo et non remansit nisi tribus Iuda tantummodo
And the Lord was very angry with Israel, and removed them from his sight, and there remained only the tribe of Juda.
17:18. And the Lord became vehemently angry with Israel, and he took them away from his sight. And there remained no one, except the tribe of Judah alone.
17:18. Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only.
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Adam Clarke: Commentary on the Bible - 1831
17:18: Removed them out of his sight - Banished them from the promised land, from the temple, and from every ordinance of righteousness, as wholly unworthy of any kind of good.
None left but the tribe of Judah only - Under this name all those of Benjamin and Levi, and the Israelites, who abandoned their idolatries and joined with Judah, are comprised. It was the ten tribes that were carried away by the Assyrians.
4 Kings (2 Kings) 17:24
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: removed: Kg2 13:23, Kg2 23:27; Deu 29:20-28, Deu 32:21-26; Jos 23:13, Jos 23:15; Jer 15:1; Hos 9:3
the tribe: Kg1 11:13, Kg1 11:32, Kg1 11:36, Kg1 12:20; Hos 11:12
Geneva 1599
Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah (k) only.
(k) No whole tribe was left but Judah, and they of Benjamin and Levi who remained were counted with Judah.
John Gill
Therefore the Lord was very angry with Israel,.... Nothing being more provoking to him than idolatry:
and removed them out of his sight; not out of the reach of his all seeing eye, but from all tokens of his favour, from the good land he had given them, and all the benefits and privileges of it:
there was none left but the tribe of Judah only; and part of Benjamin, which was annexed to it, and incorporated in it, and made one kingdom, and maintained the same worship; and there was the lot of Simeon, which was within the tribe of Judah; and the priests and the Levites, and various individuals of the several tribes, that came and settled among them for the sake of worship; but no perfect, distinct, tribe besides.
John Wesley
Judah only - And the greatest part of the tribe of Benjamin, with those of the tribes of Simeon and Levi who were incorporated with them.
17:1917:19: Սակայն եւ Յուդայ՝ ո՛չ պահեցին զպատուիրանս Տեառն Աստուծոյ իւրեանց, եւ գնացին ըստ կրօնիցն Իսրայէլի զոր արարին։
19 Սակայն Յուդայի ցեղի մարդիկ էլ չպահեցին իրենց Տէր Աստծու պատուիրանները եւ ընթացան Իսրայէլի երկրում ընդունուած սովորութիւններով:
19 Յուդա ալ իր Տէր Աստուծոյն պատուիրանքները չպահեց, հապա Իսրայէլին կանոններովը քալեց։
Սակայն եւ Յուդայ ոչ պահեցին զպատուիրանս Տեառն Աստուծոյ իւրեանց, եւ գնացին ըստ կրօնիցն Իսրայելի զոր արարին:

17:19: Սակայն եւ Յուդայ՝ ո՛չ պահեցին զպատուիրանս Տեառն Աստուծոյ իւրեանց, եւ գնացին ըստ կրօնիցն Իսրայէլի զոր արարին։
19 Սակայն Յուդայի ցեղի մարդիկ էլ չպահեցին իրենց Տէր Աստծու պատուիրանները եւ ընթացան Իսրայէլի երկրում ընդունուած սովորութիւններով:
19 Յուդա ալ իր Տէր Աստուծոյն պատուիրանքները չպահեց, հապա Իսրայէլին կանոններովը քալեց։
zohrab-1805▾ eastern-1994▾ western am▾
17:1917:19 И Иуда также не соблюдал заповедей Господа Бога своего, и поступал по обычаям Израильтян, как поступали они.
17:19 καί και and; even γε γε in fact Ιουδας ιουδας Ioudas; Iuthas οὐκ ου not ἐφύλαξεν φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ἐν εν in τοῖς ο the δικαιώμασιν δικαιωμα justification Ισραηλ ισραηλ.1 Israel οἷς ος who; what ἐποίησαν ποιεω do; make
17:19 גַּם־ gam- גַּם even יְהוּדָ֕ה yᵊhûḏˈā יְהוּדָה Judah לֹ֣א lˈō לֹא not שָׁמַ֔ר šāmˈar שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] מִצְוֹ֖ת miṣwˌōṯ מִצְוָה commandment יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) וַ wa וְ and יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk בְּ bᵊ בְּ in חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשֽׂוּ׃ ʕāśˈû עשׂה make
17:19. sed nec ipse Iuda custodivit mandata Domini Dei sui verum ambulavit in erroribus Israhel quos operatus fueratBut neither did Juda itself keep the commandments of the Lord, their God: but they walked in the errors of Israel, which they had wrought.
19. Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.
17:19. But even Judah did not keep the commandments of the Lord, their God. Instead, they walked in the errors of Israel, which they had wrought.
17:19. Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.
Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made:

17:19 И Иуда также не соблюдал заповедей Господа Бога своего, и поступал по обычаям Израильтян, как поступали они.
17:19
καί και and; even
γε γε in fact
Ιουδας ιουδας Ioudas; Iuthas
οὐκ ου not
ἐφύλαξεν φυλασσω guard; keep
τὰς ο the
ἐντολὰς εντολη direction; injunction
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ἐν εν in
τοῖς ο the
δικαιώμασιν δικαιωμα justification
Ισραηλ ισραηλ.1 Israel
οἷς ος who; what
ἐποίησαν ποιεω do; make
17:19
גַּם־ gam- גַּם even
יְהוּדָ֕ה yᵊhûḏˈā יְהוּדָה Judah
לֹ֣א lˈō לֹא not
שָׁמַ֔ר šāmˈar שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
מִצְוֹ֖ת miṣwˌōṯ מִצְוָה commandment
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
וַ wa וְ and
יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk
בְּ bᵊ בְּ in
חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשֽׂוּ׃ ʕāśˈû עשׂה make
17:19. sed nec ipse Iuda custodivit mandata Domini Dei sui verum ambulavit in erroribus Israhel quos operatus fuerat
But neither did Juda itself keep the commandments of the Lord, their God: but they walked in the errors of Israel, which they had wrought.
17:19. But even Judah did not keep the commandments of the Lord, their God. Instead, they walked in the errors of Israel, which they had wrought.
17:19. Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.
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Albert Barnes: Notes on the Bible - 1834
17:19: This verse and the next are parenthetical. Here again, as in Kg2 17:13, the writer is led on from his account of the sins and punishment of the Israelites to glance at the similar sins and similar punishment of the Jews.
It was the worst reproach which could be urged against any Jewish king, that he "walked in the way of the kings of Israel" Kg2 8:18; Kg2 16:3; Ch2 21:6; Ch2 28:2. The Baal worship is generally the special sin at which the phrase is leveled; but the meaning here seems to be wider. Compare Mic 6:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: Also Judah: Kg1 14:22, Kg1 14:23; Ch2 21:11, Ch2 21:13; Jer 2:28, Jer 3:8-11; Eze 16:51, Eze 16:52; Eze 22:2-16, Eze 23:4-13
walked: Kg2 8:18, Kg2 8:27, Kg2 16:3
John Gill
Also Judah kept not the commandments of the Lord their God,.... But were infected with the idolatry of the ten tribes, and drawn into it by their example, and persisted therein, notwithstanding what befell the ten tribes; which are aggravations of the sins of them both, see Jer 3:7,
but walked in the statutes of Israel which they made; worshipping the calves as they did, particularly in the times of Ahaz, he setting the example, see 4Kings 16:3.
John Wesley
Judah kept not - Judah's idolatry and wickedness are here remembered, as an aggravation of the sin of the Israelites, which was not only evil in itself, but mischievous to their neighbour, who by their examples were instructed in their wicked arts, and provoked to an imitation of them.
17:2017:20: Եւ մերժեցին զՏէր յամենայն զաւակէն Իսրայէլի. եւ շարժեաց զնոսա՝ եւ ետ զնոսա ՚ի ձեռս աւարառուաց իւրեանց, մինչեւ ընկէց զնոսա յերեսաց իւրոց[3965]։[3965] Ոմանք. Մինչեւ ընկէց զնա յերե՛՛։
20 Նրանք Տիրոջը հեռու պահեցին Իսրայէլի ամբողջ սերնդից[77]: Տէրը նրանց չարչարեց եւ աւարառուների ձեռքը մատնեց, մինչեւ որ նրանց իր երեսից հեռու վանեց:[77] 77. Եբրայերէնում՝ Տէրը մերժեց Իսրայէլի ամբողջ սերնդին:
20 Եւ Տէրը Իսրայէլին բոլոր սերունդը մերժեց ու զանոնք չարչարեց եւ զանոնք յափշտակողներու ձեռքը մատնեց, մինչեւ որ զանոնք բոլորովին իր երեսէն ձգեց.
Եւ [258]մերժեցին զՏէր յամենայն զաւակէն`` Իսրայելի. եւ շարժեաց զնոսա եւ ետ զնոսա ի ձեռս աւարառուաց իւրեանց, մինչեւ ընկէց զնոսա յերեսաց իւրոց:

17:20: Եւ մերժեցին զՏէր յամենայն զաւակէն Իսրայէլի. եւ շարժեաց զնոսա՝ եւ ետ զնոսա ՚ի ձեռս աւարառուաց իւրեանց, մինչեւ ընկէց զնոսա յերեսաց իւրոց[3965]։
[3965] Ոմանք. Մինչեւ ընկէց զնա յերե՛՛։
20 Նրանք Տիրոջը հեռու պահեցին Իսրայէլի ամբողջ սերնդից[77]: Տէրը նրանց չարչարեց եւ աւարառուների ձեռքը մատնեց, մինչեւ որ նրանց իր երեսից հեռու վանեց:
[77] 77. Եբրայերէնում՝ Տէրը մերժեց Իսրայէլի ամբողջ սերնդին:
20 Եւ Տէրը Իսրայէլին բոլոր սերունդը մերժեց ու զանոնք չարչարեց եւ զանոնք յափշտակողներու ձեռքը մատնեց, մինչեւ որ զանոնք բոլորովին իր երեսէն ձգեց.
zohrab-1805▾ eastern-1994▾ western am▾
17:2017:20 И отвратился Господь от всех потомков Израиля, и смирил их, и отдавал их в руки грабителям, и наконец отверг их от лица Своего.
17:20 καὶ και and; even ἀπεώσαντο απωθεω thrust away; reject τὸν ο the κύριον κυριος lord; master ἐν εν in παντὶ πας all; every σπέρματι σπερμα seed Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐσάλευσεν σαλευω sway; rock αὐτοὺς αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτοὺς αυτος he; him ἐν εν in χειρὶ χειρ hand διαρπαζόντων διαρπαζω ransack αὐτούς αυτος he; him ἕως εως till; until οὗ ος who; what ἀπέρριψεν απορριπτω toss away αὐτοὺς αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him
17:20 וַ wa וְ and יִּמְאַ֨ס yyimʔˌas מאס retract יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֶ֤רַע zˈeraʕ זֶרַע seed יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יְעַנֵּ֔ם yᵊʕannˈēm ענה be lowly וַֽ wˈa וְ and יִּתְּנֵ֖ם yyittᵊnˌēm נתן give בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand שֹׁסִ֑ים šōsˈîm שׁסה spoil עַ֛ד ʕˈaḏ עַד unto אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִשְׁלִיכָ֖ם hišlîḵˌām שׁלך throw מִ mi מִן from פָּנָֽיו׃ ppānˈāʸw פָּנֶה face
17:20. proiecitque Dominus omne semen Israhel et adflixit eos et tradidit in manu diripientium donec proiceret eos a facie suaAnd the Lord cast off all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, till he cast them away from his face:
20. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
17:20. And the Lord cast aside all of the offspring of Israel. And he afflicted them, and he delivered them into the hand of despoilers, until he drove them away from his face,
17:20. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight:

17:20 И отвратился Господь от всех потомков Израиля, и смирил их, и отдавал их в руки грабителям, и наконец отверг их от лица Своего.
17:20
καὶ και and; even
ἀπεώσαντο απωθεω thrust away; reject
τὸν ο the
κύριον κυριος lord; master
ἐν εν in
παντὶ πας all; every
σπέρματι σπερμα seed
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐσάλευσεν σαλευω sway; rock
αὐτοὺς αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτοὺς αυτος he; him
ἐν εν in
χειρὶ χειρ hand
διαρπαζόντων διαρπαζω ransack
αὐτούς αυτος he; him
ἕως εως till; until
οὗ ος who; what
ἀπέρριψεν απορριπτω toss away
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
17:20
וַ wa וְ and
יִּמְאַ֨ס yyimʔˌas מאס retract
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֶ֤רַע zˈeraʕ זֶרַע seed
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יְעַנֵּ֔ם yᵊʕannˈēm ענה be lowly
וַֽ wˈa וְ and
יִּתְּנֵ֖ם yyittᵊnˌēm נתן give
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
שֹׁסִ֑ים šōsˈîm שׁסה spoil
עַ֛ד ʕˈaḏ עַד unto
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִשְׁלִיכָ֖ם hišlîḵˌām שׁלך throw
מִ mi מִן from
פָּנָֽיו׃ ppānˈāʸw פָּנֶה face
17:20. proiecitque Dominus omne semen Israhel et adflixit eos et tradidit in manu diripientium donec proiceret eos a facie sua
And the Lord cast off all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, till he cast them away from his face:
17:20. And the Lord cast aside all of the offspring of Israel. And he afflicted them, and he delivered them into the hand of despoilers, until he drove them away from his face,
17:20. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:20: All the seed of lsrael - The Jews, i. e. as well as the Israelites. God's dealings with both kingdoms were alike. "Spoilers" were sent against each, time after time, before the final ruin came on them - against Israel, Pul and Tiglath-pileser Kg2 15:19, Kg2 15:29; Ch1 5:26; against Judah, Sennacherib Kg2 18:13-16, Esar-haddon Ch2 33:11, and Nebuchadnezzar thrice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: rejected: Kg2 17:15; Sa1 15:23, Sa1 15:26, Sa1 16:1; Jer 6:30; Rom 11:1, Rom 11:2
all the seed: Ch1 16:13; Neh 9:2; Isa 45:25; Jer 31:36, Jer 31:37, Jer 33:24-26, Jer 46:28
delivered: Kg2 13:3, Kg2 13:7, Kg2 15:18-20, Kg2 15:29, Kg2 18:9; Ch2 28:5, Ch2 28:6; Neh 9:27, Neh 9:28
until he had cast: Kg2 17:18; Deu 11:12; Jon 1:3, Jon 1:10; Mat 25:41; Th2 1:9
Geneva 1599
And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his (l) sight.
(l) Out of the land where he showed the greatest tokens of his presence and favour.
John Gill
And the Lord rejected all the seed of Israel,.... The ten tribes, with loathing and contempt, and wrote a "loammi" on them, rejected them from being his people, gave them a bill of divorce, and declared them no more under his care and patronage:
and afflicted them; as he did before he utterly cast them off, as by famine, drought, and pestilence, Amos 4:6.
and delivered them into the hands of spoilers; as, first, into the hands of Hazael and Benhadad, kings of Syria, and then of Tiglathpileser king of Assyria, 4Kings 13:3,
until he had cast them out of his sight; by suffering them, as now, to be carried captive by Shalmaneser, 4Kings 17:6.
John Wesley
All Israel - All the tribes of Israel: first, one part of them, and now the rest. But this extends not to every individual person of these tribes; for many of them removed into the kingdom of Judah, and were associated with them.
17:2117:21: Սակայն Իսրայէլ առ տամբն իսկ Դաւթի թագաւորեցուցին զՅերոբովամ որդի Նաբատայ. եւ մերժեաց Յերոբովամ զԻսրայէլ ՚ի գնացից Տեառն, եւ մեղո՛յց զնոսա մեղանս մեծամեծս[3966]։ [3966] Ոմանք. Թագաւորեցոյց զՅերոբովամ։ Այլք. Եւ մեղոյց զնոսա մեղս մեծա՛՛։
21 Մինչ Դաւթի տունը գոյութիւն ունէր, նրանք Իսրայէլի թագաւոր էին նստեցրել Նաբատի որդի Յերոբովամին, եւ Յերոբովամը իսրայէլացիներին արգելել էր ընթանալ Տիրոջ ճանապարհով, նրանց մեծ մեղքեր գործել տուել:
21 Ու երբ Իսրայէլը Դաւիթի տունէն պատռեց, անոնք ալ Նաբատեան Յերոբովամը թագաւոր դրին։ Յերոբովամ արգիլեց, որ Իսրայէլ Տէրոջը հետեւի ու անոնց մեծ մեղք գործել տուաւ։
[259]Սակայն Իսրայէլ առ տամբն իսկ Դաւթի`` թագաւորեցուցին զՅերոբովամ որդի Նաբատայ. եւ մերժեաց Յերոբովամ զԻսրայէլ ի գնացից Տեառն, եւ մեղոյց զնոսա մեղս մեծամեծս:

17:21: Սակայն Իսրայէլ առ տամբն իսկ Դաւթի թագաւորեցուցին զՅերոբովամ որդի Նաբատայ. եւ մերժեաց Յերոբովամ զԻսրայէլ ՚ի գնացից Տեառն, եւ մեղո՛յց զնոսա մեղանս մեծամեծս[3966]։
[3966] Ոմանք. Թագաւորեցոյց զՅերոբովամ։ Այլք. Եւ մեղոյց զնոսա մեղս մեծա՛՛։
21 Մինչ Դաւթի տունը գոյութիւն ունէր, նրանք Իսրայէլի թագաւոր էին նստեցրել Նաբատի որդի Յերոբովամին, եւ Յերոբովամը իսրայէլացիներին արգելել էր ընթանալ Տիրոջ ճանապարհով, նրանց մեծ մեղքեր գործել տուել:
21 Ու երբ Իսրայէլը Դաւիթի տունէն պատռեց, անոնք ալ Նաբատեան Յերոբովամը թագաւոր դրին։ Յերոբովամ արգիլեց, որ Իսրայէլ Տէրոջը հետեւի ու անոնց մեծ մեղք գործել տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2117:21 Израильтяне отторглись от дома Давидова и воцарили Иеровоама, сына Наватова; и отклонил Иеровоам Израильтян от Господа, и вовлек их в великий грех.
17:21 ὅτι οτι since; that πλὴν πλην besides; only Ισραηλ ισραηλ.1 Israel ἐπάνωθεν επανωθεν home; household Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐβασίλευσαν βασιλευω reign τὸν ο the Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ and; even ἐξέωσεν εξωθεω drive Ιεροβοαμ ιεροβοαμ the Ισραηλ ισραηλ.1 Israel ἐξόπισθεν εξοπισθεν lord; master καὶ και and; even ἐξήμαρτεν εξαμαρτανω he; him ἁμαρτίαν αμαρτια sin; fault μεγάλην μεγας great; loud
17:21 כִּֽי־ kˈî- כִּי that קָרַ֣ע qārˈaʕ קרע tear יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ mē מִן from עַל֙ ʕˌal עַל upon בֵּ֣ית bˈêṯ בַּיִת house דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and יַּמְלִ֖יכוּ yyamlˌîḵû מלך be king אֶת־ ʔeṯ- אֵת [object marker] יָרָבְעָ֣ם yārovʕˈām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son נְבָ֑ט nᵊvˈāṭ נְבָט Nebat וַו *wa וְ and יַּדַּ֨חידא *yyaddˌaḥ נדח wield יָרָבְעָ֤ם yārovʕˈām יָרָבְעָם Jeroboam אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הֶחֱטֵיאָ֖ם heḥᵉṭêʔˌām חטא miss חֲטָאָ֥ה ḥᵃṭāʔˌā חֲטָאָה sin גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
17:21. ex eo iam tempore quo scissus est Israhel a domo David et constituerunt sibi regem Hieroboam filium Nabath separavit enim Hieroboam Israhel a Domino et peccare eos fecit peccatum magnumEven from that time, when Israel was rent from thc house of David, and made Jeroboam, son of Nabat, their king: for Jeroboam separated Israel from the Lord, and made them commit a great sin.
21. For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin.
17:21. even from that time when Israel was torn away from the house of David, and they appointed for themselves Jeroboam, the son of Nebat, as king. For Jeroboam separated Israel from the Lord, and he caused them to sin a great sin.
17:21. For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin.
For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin:

17:21 Израильтяне отторглись от дома Давидова и воцарили Иеровоама, сына Наватова; и отклонил Иеровоам Израильтян от Господа, и вовлек их в великий грех.
17:21
ὅτι οτι since; that
πλὴν πλην besides; only
Ισραηλ ισραηλ.1 Israel
ἐπάνωθεν επανωθεν home; household
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐβασίλευσαν βασιλευω reign
τὸν ο the
Ιεροβοαμ ιεροβοαμ son
Ναβατ ναβατ and; even
ἐξέωσεν εξωθεω drive
Ιεροβοαμ ιεροβοαμ the
Ισραηλ ισραηλ.1 Israel
ἐξόπισθεν εξοπισθεν lord; master
καὶ και and; even
ἐξήμαρτεν εξαμαρτανω he; him
ἁμαρτίαν αμαρτια sin; fault
μεγάλην μεγας great; loud
17:21
כִּֽי־ kˈî- כִּי that
קָרַ֣ע qārˈaʕ קרע tear
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מֵ מִן from
עַל֙ ʕˌal עַל upon
בֵּ֣ית bˈêṯ בַּיִת house
דָּוִ֔ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יַּמְלִ֖יכוּ yyamlˌîḵû מלך be king
אֶת־ ʔeṯ- אֵת [object marker]
יָרָבְעָ֣ם yārovʕˈām יָרָבְעָם Jeroboam
בֶּן־ ben- בֵּן son
נְבָ֑ט nᵊvˈāṭ נְבָט Nebat
וַו
*wa וְ and
יַּדַּ֨חידא
*yyaddˌaḥ נדח wield
יָרָבְעָ֤ם yārovʕˈām יָרָבְעָם Jeroboam
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הֶחֱטֵיאָ֖ם heḥᵉṭêʔˌām חטא miss
חֲטָאָ֥ה ḥᵃṭāʔˌā חֲטָאָה sin
גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
17:21. ex eo iam tempore quo scissus est Israhel a domo David et constituerunt sibi regem Hieroboam filium Nabath separavit enim Hieroboam Israhel a Domino et peccare eos fecit peccatum magnum
Even from that time, when Israel was rent from thc house of David, and made Jeroboam, son of Nabat, their king: for Jeroboam separated Israel from the Lord, and made them commit a great sin.
17:21. even from that time when Israel was torn away from the house of David, and they appointed for themselves Jeroboam, the son of Nebat, as king. For Jeroboam separated Israel from the Lord, and he caused them to sin a great sin.
17:21. For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:21: The strong expression "drave Israel" is an allusion to the violent measures whereto Jeroboam had recourse in order to stop the efflux into Judea of the more religious portion of his subjects Ch2 11:13-16, the calling in of Shishak, and the permanent assumption of a hostile attitude toward the southern kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:21: For he rent: Kg1 11:11, Kg1 11:31, Kg1 14:8; Isa 7:17
they made: Kg1 12:19, Kg1 12:20; Ch2 10:15-19
Jeroboam drave: Kg1 12:20, Kg1 12:28-30, Kg1 14:16; Ch2 11:11, Ch2 11:15
a great sin: Gen 20:9; Exo 32:21; Sa1 2:17, Sa1 2:24; Psa 25:11; Joh 19:11
Geneva 1599
(m) For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin.
(m) That is, God cut off the ten tribes, (3Kings 12:16, 3Kings 12:20).
John Gill
For he rent Israel from the house of David,.... In the times of Rehoboam the son of Solomon, when ten tribes revolted from him, signified by the rending of a garment in twelve pieces, ten of which were given to Jeroboam; and it is here ascribed to the Lord, being according to his purpose and decree, and which was brought about by his providence, agreeably to a prophecy of his, see 3Kings 11:30.
and they made Jeroboam the son of Nebat king; of themselves, without consulting the Lord and his prophets; and which was resented by him, though it was his will, and he had foretold it, that Jeroboam should be king, see Hos 8:4.
and Jeroboam drave Israel from following the Lord; forbidding them to go up to Jerusalem to worship; the Targum is,
"made them to err:"
and made them sin a great sin; obliging them to worship the calves he set up.
John Wesley
They made - Which action is here ascribed to the people, because they would not tarry 'till God by his providence, had invested Jeroboam with the kingdom which he had promised him; but rashly, and rebelliously, rose up against the house of David, to which they had so great obligations; and set him upon the throne without God's leave or advice. Drave - He not only dissuaded, but kept then, by force from God's worship at Jerusalem, the only place appointed for it. A great sin - So the worship of the calves is called, to meet with that idle conceit of the Israelites, who esteemed it a small sin, especially when they were forced to it by severe penalties; which yet he shews did not excuse it from being a sin, and a great sin too.
17:2217:22: Եւ արարին որդիքն Իսրայէլի ըստ ամենայն մեղաց Յերոբովամու զոր արար. եւ ո՛չ մերժեցան ՚ի նոցանէն,
22 Իսրայէլացիներն ընթացել էին Յերոբովամի գործած բոլոր մեղքերի ճանապարհով, չէին հրաժարուել դրանցից:
22 Իսրայէլի որդիները Յերոբովամին բոլոր գործած մեղքերուն մէջ քալեցին, անոնցմէ ետ չկեցան,
Եւ արարին որդիքն Իսրայելի ըստ ամենայն մեղաց Յերոբովամու զոր արար, եւ ոչ մերժեցան ի նոցանէն:

17:22: Եւ արարին որդիքն Իսրայէլի ըստ ամենայն մեղաց Յերոբովամու զոր արար. եւ ո՛չ մերժեցան ՚ի նոցանէն,
22 Իսրայէլացիներն ընթացել էին Յերոբովամի գործած բոլոր մեղքերի ճանապարհով, չէին հրաժարուել դրանցից:
22 Իսրայէլի որդիները Յերոբովամին բոլոր գործած մեղքերուն մէջ քալեցին, անոնցմէ ետ չկեցան,
zohrab-1805▾ eastern-1994▾ western am▾
17:2217:22 И поступали сыны Израилевы по всем грехам Иеровоама, какие он делал, не отставали от них,
17:22 καὶ και and; even ἐπορεύθησαν πορευομαι travel; go οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in πάσῃ πας all; every ἁμαρτίᾳ αμαρτια sin; fault Ιεροβοαμ ιεροβοαμ who; what ἐποίησεν ποιεω do; make οὐκ ου not ἀπέστησαν αφιστημι distance; keep distance ἀπ᾿ απο from; away αὐτῆς αυτος he; him
17:22 וַ wa וְ and יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole חַטֹּ֥אות ḥaṭṭˌôṯ חַטָּאת sin יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make לֹא־ lō- לֹא not סָ֖רוּ sˌārû סור turn aside מִמֶּֽנָּה׃ mimmˈennā מִן from
17:22. et ambulaverunt filii Israhel in universis peccatis Hieroboam quae fecerat non recesserunt ab eisAnd the children of Israel walked in all the sins of Jeroboam, which he had done: and they departed not from them,
22. And the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;
17:22. And the sons of Israel walked in all the sins of Jeroboam, which he had done. And they did not withdraw from these,
17:22. For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;
For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them:

17:22 И поступали сыны Израилевы по всем грехам Иеровоама, какие он делал, не отставали от них,
17:22
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
πάσῃ πας all; every
ἁμαρτίᾳ αμαρτια sin; fault
Ιεροβοαμ ιεροβοαμ who; what
ἐποίησεν ποιεω do; make
οὐκ ου not
ἀπέστησαν αφιστημι distance; keep distance
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
17:22
וַ wa וְ and
יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
חַטֹּ֥אות ḥaṭṭˌôṯ חַטָּאת sin
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
לֹא־ lō- לֹא not
סָ֖רוּ sˌārû סור turn aside
מִמֶּֽנָּה׃ mimmˈennā מִן from
17:22. et ambulaverunt filii Israhel in universis peccatis Hieroboam quae fecerat non recesserunt ab eis
And the children of Israel walked in all the sins of Jeroboam, which he had done: and they departed not from them,
17:22. And the sons of Israel walked in all the sins of Jeroboam, which he had done. And they did not withdraw from these,
17:22. For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:22: walked in all the sins: Kg2 3:3, Kg2 10:29, Kg2 10:31, Kg2 13:2, Kg2 13:6, Kg2 13:11, Kg2 15:9
John Gill
For the children of Israel walked in all the sins of Jeroboam which he did,.... They observed his injunction, not to go to Jerusalem to worship, and they worshipped the calves he did:
they departed not from them: in all succeeding reigns, until the time of their captivity.
17:2317:23: մինչեւ փոխեաց Տէր զԻսրայէլ յերեսաց իւրոց, որպէս եւ խօսեցաւ Տէր ՚ի ձեռն ամենայն ծառայից իւրոց մարգարէից. եւ վարեցաւ Իսրայէլ յերկրէ իւրմէ յԱսորեստանեայս մինչեւ ցայսօր։
23 Տէրն իր երեսը թեքել էր Իսրայէլից, ինչպէս որ մարգարէների միջոցով ասել էր իր բոլոր ծառաներին: Այսպէս է, որ Իսրայէլացիներն իրենց երկրից Ասորեստան գերեվարուեցին, ուր գտնւում են մինչեւ այսօր:
23 Մինչեւ որ Տէրը իր առջեւէն վերցուց, ինչպէս իր բոլոր ծառաներուն, մարգարէներուն միջոցով ըսեր էր։ Այսպէս Իսրայէլ իր երկրէն Ասորեստան փոխադրուեցաւ մինչեւ այսօր։
մինչեւ փոխեաց Տէր զԻսրայէլ յերեսաց իւրոց, որպէս եւ խօսեցաւ Տէր ի ձեռն ամենայն ծառայից իւրոց մարգարէից. եւ վարեցաւ Իսրայէլ յերկրէ իւրմէ յԱսորեստանեայս մինչեւ ցայսօր:

17:23: մինչեւ փոխեաց Տէր զԻսրայէլ յերեսաց իւրոց, որպէս եւ խօսեցաւ Տէր ՚ի ձեռն ամենայն ծառայից իւրոց մարգարէից. եւ վարեցաւ Իսրայէլ յերկրէ իւրմէ յԱսորեստանեայս մինչեւ ցայսօր։
23 Տէրն իր երեսը թեքել էր Իսրայէլից, ինչպէս որ մարգարէների միջոցով ասել էր իր բոլոր ծառաներին: Այսպէս է, որ Իսրայէլացիներն իրենց երկրից Ասորեստան գերեվարուեցին, ուր գտնւում են մինչեւ այսօր:
23 Մինչեւ որ Տէրը իր առջեւէն վերցուց, ինչպէս իր բոլոր ծառաներուն, մարգարէներուն միջոցով ըսեր էր։ Այսպէս Իսրայէլ իր երկրէն Ասորեստան փոխադրուեցաւ մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
17:2317:23 доколе Господь не отверг Израиля от лица Своего, как говорил чрез всех рабов Своих, пророков. И переселен Израиль из земли своей в Ассирию, где он и до сего дня.
17:23 ἕως εως till; until οὗ ος who; what μετέστησεν μεθιστημι stand aside; remove κύριος κυριος lord; master τὸν ο the Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καθὼς καθως just as / like ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand πάντων πας all; every τῶν ο the δούλων δουλος subject αὐτοῦ αυτος he; him τῶν ο the προφητῶν προφητης prophet καὶ και and; even ἀπῳκίσθη αποικιζω Israel ἐπάνωθεν επανωθεν the γῆς γη earth; land αὐτοῦ αυτος he; him εἰς εις into; for Ἀσσυρίους ασσυριος till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
17:23 עַ֠ד ʕˌaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵסִ֨יר hēsˌîr סור turn aside יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from עַ֣ל ʕˈal עַל upon פָּנָ֔יו pānˈāʸw פָּנֶה face כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֔ר dibbˈer דבר speak בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand כָּל־ kol- כֹּל whole עֲבָדָ֣יו ʕᵃvāḏˈāʸw עֶבֶד servant הַ ha הַ the נְּבִיאִ֑ים nnᵊvîʔˈîm נָבִיא prophet וַ wa וְ and יִּ֨גֶל yyˌiḡel גלה uncover יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ mē מִן from עַ֤ל ʕˈal עַל upon אַדְמָתֹו֙ ʔaḏmāṯˌô אֲדָמָה soil אַשּׁ֔וּרָה ʔaššˈûrā אַשּׁוּר Asshur עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this
17:23. usquequo auferret Dominus Israhel a facie sua sicut locutus fuerat in manu omnium servorum suorum prophetarum translatusque est Israhel de terra sua in Assyrios usque in diem hancTill the Lord removed Israel from his face, as he had spoken in the hand of all his servants, the prophets: and Israel was carried away out of their land to Assyria, unto this day.
23. until the LORD removed Israel out of his sight, as he spake by the hand of all his servants the prophets. So Israel was carried away out of their own land to Assyria, unto this day.
17:23. even when the Lord carried away Israel from his face, just as he had said by the hand of all his servants, the prophets. And Israel was carried away from their land into Assyria, even to this day.
17:23. Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.
Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day:

17:23 доколе Господь не отверг Израиля от лица Своего, как говорил чрез всех рабов Своих, пророков. И переселен Израиль из земли своей в Ассирию, где он и до сего дня.
17:23
ἕως εως till; until
οὗ ος who; what
μετέστησεν μεθιστημι stand aside; remove
κύριος κυριος lord; master
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καθὼς καθως just as / like
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
πάντων πας all; every
τῶν ο the
δούλων δουλος subject
αὐτοῦ αυτος he; him
τῶν ο the
προφητῶν προφητης prophet
καὶ και and; even
ἀπῳκίσθη αποικιζω Israel
ἐπάνωθεν επανωθεν the
γῆς γη earth; land
αὐτοῦ αυτος he; him
εἰς εις into; for
Ἀσσυρίους ασσυριος till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
17:23
עַ֠ד ʕˌaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵסִ֨יר hēsˌîr סור turn aside
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
עַ֣ל ʕˈal עַל upon
פָּנָ֔יו pānˈāʸw פָּנֶה face
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֔ר dibbˈer דבר speak
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
כָּל־ kol- כֹּל whole
עֲבָדָ֣יו ʕᵃvāḏˈāʸw עֶבֶד servant
הַ ha הַ the
נְּבִיאִ֑ים nnᵊvîʔˈîm נָבִיא prophet
וַ wa וְ and
יִּ֨גֶל yyˌiḡel גלה uncover
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מֵ מִן from
עַ֤ל ʕˈal עַל upon
אַדְמָתֹו֙ ʔaḏmāṯˌô אֲדָמָה soil
אַשּׁ֔וּרָה ʔaššˈûrā אַשּׁוּר Asshur
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ פ zzˈeh . f זֶה this
17:23. usquequo auferret Dominus Israhel a facie sua sicut locutus fuerat in manu omnium servorum suorum prophetarum translatusque est Israhel de terra sua in Assyrios usque in diem hanc
Till the Lord removed Israel from his face, as he had spoken in the hand of all his servants, the prophets: and Israel was carried away out of their land to Assyria, unto this day.
17:23. even when the Lord carried away Israel from his face, just as he had said by the hand of all his servants, the prophets. And Israel was carried away from their land into Assyria, even to this day.
17:23. Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:23: As he had said by all his servants the prophets - The writer refers not only to the extant prophecies of Moses (Lev 26:33; Deu 4:26-27; Deu 28:36, etc.), Ahijah the Shilohite (marginal reference), Hosea Hos 9:3, Hos 9:17, and Amos Amo 7:17, but also to the entire series of warnings and predictions which prophet after prophet in a long unbroken succession had addressed to the disobedient Israelites Kg2 17:13 on their apostasy, and so leaving them wholly "without excuse" (see the Kg2 17:13 note).
Unto this day - The words, taken in combination with the rest of the chapter, distinctly show that the Israelites had not returned to their land by the time of the composition of the Books of Kings. They show nothing as to their ultimate fate. But, on the whole, it would seem probable:
(1) that the ten tribes never formed a community in their exile, but were scattered from the first; and
(2) that their descendants either blended with the pagan and were absorbed, or returned to Palestine with Zerubbabel and Ezra, or became inseparable united with the dispersed Jews in Mesopotamia and the adjacent countries.
No discovery, therefore, of the ten tribes is to be expected, nor can works written to prove their identity with any existing race or body of persons be regarded as anything more than ingenious exercitations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:23: the Lord: Kg2 17:18, Kg2 17:20
as he had said: Kg2 17:13; Kg1 13:2, Kg1 14:16; Hos 1:4-9; Amo 5:27; Mic 1:6
So was Israel: Kg2 17:6, Kg2 18:11, Kg2 18:12
John Gill
Until the Lord removed Israel out of his sight,.... Suffered them to be carried captive into the land of Assyria:
as he had said by all his servants the prophets; by Hosea, Amos, Micah, and others; see their prophecies, and also 3Kings 13:32,
so was Israel carried away out of their own land to Assyria, unto this day; the time of the writing this book; nor have they returned unto our days, nearly 2,800 years later.
17:2417:24: Եւ ած արքայն Ասորեստանեաց ՚ի Բաբելոնէ, եւ ՚ի Քութայ, եւ յԱյայ, եւ յԵմաթայ, եւ ՚ի Սեփարուիմայ, եւ բնակեցան ՚ի քաղաքս Սամարեայ փոխանակ որդւոցն Իսրայէլի, եւ ժառանգեցին զՍամարիա, եւ բնակեցին ՚ի քաղաքս նորա[3967]։ [3967] Ոմանք. Եւ ած արքայն Ասորւոց ՚ի Բա՛՛... եւ ՚ի Սեփփարուիմայ։
24 Ասորեստանի արքան Բաբելոնից, Քութից, Այայից, Եմաթից ու Սեփփարուիմից մարդկանց էր բերել տուել եւ իսրայէլացիների փոխարէն բնակեցրել Սամարիայի քաղաքներում: նրանք ժառանգել էին Սամարիան ու բնակուել նրա քաղաքներում:
24 Ասորեստանի թագաւորը Բաբելոնէն, Քութայէն, Աւայէն, Եմաթէն ու Սեփարուիմէն մարդիկ բերաւ ու Սամարիայի քաղաքներուն մէջ Իսրայէլի որդիներուն տեղը բնակեցուց։ Անոնք Սամարիան ժառանգեցին ու անոր քաղաքներուն մէջ բնակեցան։
Եւ ած արքայն Ասորեստանեայց ի Բաբելոնէ եւ ի Քութայ եւ յԱյայ եւ յԵմաթայ եւ ի Սեփարուիմայ, [260]եւ բնակեցան ի քաղաքս Սամարիայ փոխանակ որդւոցն Իսրայելի, եւ ժառանգեցին զՍամարիա, եւ բնակեցին ի քաղաքս նորա:

17:24: Եւ ած արքայն Ասորեստանեաց ՚ի Բաբելոնէ, եւ ՚ի Քութայ, եւ յԱյայ, եւ յԵմաթայ, եւ ՚ի Սեփարուիմայ, եւ բնակեցան ՚ի քաղաքս Սամարեայ փոխանակ որդւոցն Իսրայէլի, եւ ժառանգեցին զՍամարիա, եւ բնակեցին ՚ի քաղաքս նորա[3967]։
[3967] Ոմանք. Եւ ած արքայն Ասորւոց ՚ի Բա՛՛... եւ ՚ի Սեփփարուիմայ։
24 Ասորեստանի արքան Բաբելոնից, Քութից, Այայից, Եմաթից ու Սեփփարուիմից մարդկանց էր բերել տուել եւ իսրայէլացիների փոխարէն բնակեցրել Սամարիայի քաղաքներում: նրանք ժառանգել էին Սամարիան ու բնակուել նրա քաղաքներում:
24 Ասորեստանի թագաւորը Բաբելոնէն, Քութայէն, Աւայէն, Եմաթէն ու Սեփարուիմէն մարդիկ բերաւ ու Սամարիայի քաղաքներուն մէջ Իսրայէլի որդիներուն տեղը բնակեցուց։ Անոնք Սամարիան ժառանգեցին ու անոր քաղաքներուն մէջ բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
17:2417:24 И перевел царь Ассирийский людей из Вавилона, и из Куты, и из Аввы, и из Емафа, и из Сепарваима, и поселил {их} в городах Самарийских вместо сынов Израилевых. И они овладели Самариею, и стали жить в городах ее.
17:24 καὶ και and; even ἤγαγεν αγω lead; pass βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος from; out of Βαβυλῶνος βαβυλων Babylōn; Vavilon τὸν ο the ἐκ εκ from; out of Χουνθα χουνθα and; even ἀπὸ απο from; away Αια αια and; even ἀπὸ απο from; away Αιμαθ αιμαθ and; even Σεπφαρουαιν σεπφαρουαιν and; even κατῳκίσθησαν κατοικιζω settle ἐν εν in πόλεσιν πολις city Σαμαρείας σαμαρεια Samareia; Samaria ἀντὶ αντι against; instead of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐκληρονόμησαν κληρονομεω inherit; heir τὴν ο the Σαμάρειαν σαμαρεια Samareia; Samaria καὶ και and; even κατῴκησαν κατοικεω settle ἐν εν in ταῖς ο the πόλεσιν πολις city αὐτῆς αυτος he; him
17:24 וַ wa וְ and יָּבֵ֣א yyāvˈē בוא come מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֡וּר ʔaššˈûr אַשּׁוּר Asshur מִ mi מִן from בָּבֶ֡ל bbāvˈel בָּבֶל Babel וּ֠ û וְ and מִ mi מִן from ֠כּוּתָה kkûṯˌā כּוּת Cuthah וּ û וְ and מֵ mē מִן from עַוָּ֤א ʕawwˈā עַוָּא Avva וּ û וְ and מֵֽ mˈē מִן from חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath וּ û וְ and סְפַרְוַ֔יִם sᵊfarwˈayim סְפַרְוַיִם Sepharvaim וַ wa וְ and יֹּ֨שֶׁב֙ yyˈōšev ישׁב sit בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria תַּ֖חַת tˌaḥaṯ תַּחַת under part בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּֽרְשׁוּ֙ yyˈiršû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and יֵּֽשְׁב֖וּ yyˈēšᵊvˌû ישׁב sit בְּ bᵊ בְּ in עָרֶֽיהָ׃ ʕārˈeʸhā עִיר town
17:24. adduxit autem rex Assyriorum de Babylone et de Chutha et de Haiath et de Emath et de Sepharvaim et conlocavit eos in civitatibus Samariae pro filiis Israhel qui possederunt Samariam et habitaverunt in urbibus eiusAnd the king of the Assyrians brought people from Babylon, and from Cutha, and from Avah, and from Emath, and from Sepharvaim: and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
24. And the king of Assyria brought men from Babylon, and from Cuthah, and from Avva, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
17:24. Then the king of the Assyrians brought some from Babylon, and from Cuthah, and from Avva, and from Hamath, and from Sepharvaim. And he located them in the cities of Samaria, in place of the sons of Israel. And they possessed Samaria, and they lived in its cities.
17:24. And the king of Assyria brought [men] from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed [them] in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
And the king of Assyria brought [men] from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed [them] in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof:

17:24 И перевел царь Ассирийский людей из Вавилона, и из Куты, и из Аввы, и из Емафа, и из Сепарваима, и поселил {их} в городах Самарийских вместо сынов Израилевых. И они овладели Самариею, и стали жить в городах ее.
17:24
καὶ και and; even
ἤγαγεν αγω lead; pass
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος from; out of
Βαβυλῶνος βαβυλων Babylōn; Vavilon
τὸν ο the
ἐκ εκ from; out of
Χουνθα χουνθα and; even
ἀπὸ απο from; away
Αια αια and; even
ἀπὸ απο from; away
Αιμαθ αιμαθ and; even
Σεπφαρουαιν σεπφαρουαιν and; even
κατῳκίσθησαν κατοικιζω settle
ἐν εν in
πόλεσιν πολις city
Σαμαρείας σαμαρεια Samareia; Samaria
ἀντὶ αντι against; instead of
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐκληρονόμησαν κληρονομεω inherit; heir
τὴν ο the
Σαμάρειαν σαμαρεια Samareia; Samaria
καὶ και and; even
κατῴκησαν κατοικεω settle
ἐν εν in
ταῖς ο the
πόλεσιν πολις city
αὐτῆς αυτος he; him
17:24
וַ wa וְ and
יָּבֵ֣א yyāvˈē בוא come
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֡וּר ʔaššˈûr אַשּׁוּר Asshur
מִ mi מִן from
בָּבֶ֡ל bbāvˈel בָּבֶל Babel
וּ֠ û וְ and
מִ mi מִן from
֠כּוּתָה kkûṯˌā כּוּת Cuthah
וּ û וְ and
מֵ מִן from
עַוָּ֤א ʕawwˈā עַוָּא Avva
וּ û וְ and
מֵֽ mˈē מִן from
חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath
וּ û וְ and
סְפַרְוַ֔יִם sᵊfarwˈayim סְפַרְוַיִם Sepharvaim
וַ wa וְ and
יֹּ֨שֶׁב֙ yyˈōšev ישׁב sit
בְּ bᵊ בְּ in
עָרֵ֣י ʕārˈê עִיר town
שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
תַּ֖חַת tˌaḥaṯ תַּחַת under part
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּֽרְשׁוּ֙ yyˈiršû ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
וַ wa וְ and
יֵּֽשְׁב֖וּ yyˈēšᵊvˌû ישׁב sit
בְּ bᵊ בְּ in
עָרֶֽיהָ׃ ʕārˈeʸhā עִיר town
17:24. adduxit autem rex Assyriorum de Babylone et de Chutha et de Haiath et de Emath et de Sepharvaim et conlocavit eos in civitatibus Samariae pro filiis Israhel qui possederunt Samariam et habitaverunt in urbibus eius
And the king of the Assyrians brought people from Babylon, and from Cutha, and from Avah, and from Emath, and from Sepharvaim: and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
17:24. Then the king of the Assyrians brought some from Babylon, and from Cuthah, and from Avva, and from Hamath, and from Sepharvaim. And he located them in the cities of Samaria, in place of the sons of Israel. And they possessed Samaria, and they lived in its cities.
17:24. And the king of Assyria brought [men] from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed [them] in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
24: По обычаю всех завоевателей древности царь ассирийский - по мнению некоторых, опирающемуся на 1: Езд. IV:2, Асардан или Асаргаддон, сын Сеннахирива, 4: Цар. XIX:37, правивший, по ассирийским данным, с 681: г. по 668: г., переселил вместо выведенных из Израильской страны жителей - переселенцев из разных городов и провинций ассирийских. Надо думать, что это переселение происходило не раз по 1: Езд. IV:2; часть нового населения Самарии прибыла сюда уже при Ассаргаддоне - этом третьем преемнике Салманассара. Но начало этой колонизации опустевшей страны относится скорее всего к первой поре после ассирийского пленения, т. е. к царствованию Саргона. Географическое положение упомянутых в ст. 24: областей Ассирийского царства, кроме Вавилона и Емафа, не вполне достоверно известно. Вавилон и здесь разумеется, вероятно, в качестве целой области, (как в Пс. CXXXV:1); а не города только Кута (LXX: Χοοθά, Vulg.: Cutha, слав.: Xуфа, в клинописях: Kutu) - по И. Флавию (Древн. IX, 14, 3) лежит в Персии (τό Χονθαίων έθνος, οί πρότερον ενδοτέρω τη̃ς περσιδος καί τη̃ς Μηδίας η̃σαν). Теперь отождествляют то с северо-восточной частью Xузистана (древн. Сузиана), то с большим празом с Кута или Телль-Ибрагим к северо-востоку от Вавилона, в вавилонском Ираке в окрестостях нахр. - Малка (Onomast. 972. Палест. Сборн. вып. 37, с. 326). По-видимому, переселенцы из Куты составляли преобладающее число в массе переселенческой: именем кутим, кутейцы, традиция еврейская назвала самарян, образовавшихся от смешения оставшихся на родине израильтян с ассирийскими колонистами, и это имя сделалось совершенно обычно в раввинской и талмудической письменности (И. Флавий говорит: "по-еврейски называются хуфейцы (кутим), на греческом же языке они называются именем самарян) , Авва (может быть, тождеств, с Ивва, XVIII:34); LXX: Αιά, Vulg.: Avah, слав.: Aia, отождествляют с рекой Агава или Ауй, 1: Езд. VIII:15, 21, 31; и сближают с теперешним Xито притоком Ефрата, к востоку от Дамаска (Onomast. 39): за положение Аввы - Иввы в Сирии говорит сопоставление с Емафом (ср. 3: Цар. VIII:65; 4: Цар. XIV:25); сирийским городом на Ордаге. Равным образом в Сирии же, вероятно, лежал и город Сепарваим (ср. XVIII:34; XIX:13; Ис. XXXVI:19; XXXVII, 13); LXX: Ξετιφαροναϊμ, Vulg.: Sepharvaim, слав.: Сепфаруим), завоеванный, может быть, Салмнассаром IV (по вавилонской хронике - Sabarain). О всех этих переселениях в опустошенную страну Израильскую ассирийских колонистов есть пригодные записи в надписях Саргона (Schiader, Keilinschrifе и А. Т. 2: A. s. 276: ff). Переселенные из разных местностей Сирии и Месопотамии новые жители бывшего Израильского царства, говорили, вероятно, на одном и том же арамейском наречии, весьма близком тогда к еврейскому (XVIII:26), и потому легко и скоро могли ассимилироваться как между собою, так и с израильтянами. Центром колоний была Самария и вся окрестная область.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Samaritans' Idolatry. B. C. 720.

24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof. 25 And so it was at the beginning of their dwelling there, that they feared not the LORD: therefore the LORD sent lions among them, which slew some of them. 26 Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land. 27 Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land. 28 Then one of the priests whom they had carried away from Samaria came and dwelt in Beth-el, and taught them how they should fear the LORD. 29 Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt. 30 And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, 31 And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. 32 So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places. 33 They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence. 34 Unto this day they do after the former manners: they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom he named Israel; 35 With whom the LORD had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them: 36 But the LORD, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice. 37 And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods. 38 And the covenant that I have made with you ye shall not forget; neither shall ye fear other gods. 39 But the LORD your God ye shall fear; and he shall deliver you out of the hand of all your enemies. 40 Howbeit they did not hearken, but they did after their former manner. 41 So these nations feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day.
Never was land lost, we say, for want of an heir. When the children of Israel were dispossessed, and turned out of Canaan, the king of Assyria soon transplanted thither the supernumeraries of his own country, such as it could well spare, who should be servants to him and masters to the Israelites that remained; and here we have an account of these new inhabitants, whose story is related here that we may take our leave of Samaria, as also of the Israelites that were carried captive into Assyria.
I. Concerning the Assyrians that were brought into the land of Israel we are here told, 1. That they possessed Samaria and dwelt in the cities thereof, v. 24. It is common for lands to change their owners, but sad that the holy land should become a heathen land again. See what work sin makes. 2. That at their first coming God sent lions among them. They were probably insufficient to people the country, which occasioned the beasts of the field to multiply against them (Exod. xxiii. 29); yet, besides the natural cause, there was a manifest hand of God in it, who is Lord of hosts, of all the creatures, and can serve his own purposes by which he pleases, small or great, lice or lions. God ordered them this rough welcome to check their pride and insolence, and to let them know that though they had conquered Israel the God of Israel had power enough to deal with them--that he could have prevented their settling here, by ordering lions into the service of Israel, and that he permitted it, not for their righteousness, but the wickedness of his own people--and that they were now under his visitation. They had lived without God in their own land, and were not plagued with lions; but, if they do so in this land, it is at their peril. 3. That they sent a remonstrance of this grievance to the king their master, setting forth, it is likely, the loss their infant colony had sustained by the lions and the continual fear they were in of them, and stating that they looked upon it to be a judgment upon them for not worshipping the God of the land, which they could not, because they knew not how, v. 26. The God of Israel was the God of the whole world, but they ignorantly call him the God of the land, apprehending themselves therefore within his reach, and concerned to be upon good terms with him. Herein they shamed the Israelites, who were not so ready to hear the voice of God's judgments as they were, and who had not served the God of that land, though he was the God of their fathers and their great benefactor, and though they were well instructed in the manner of his worship. Assyrians begged to be taught that which Israelites hated to be taught. 4. That the king of Assyria took care to have them taught the manner of the God of the land (v. 27, 28), not out of any affection to that God, but to save his subjects from the lions. On this errand he sent back one of the priests whom he had carried away captive. A prophet would have done them more good, for this was but one of the priests of the calves, and therefore chose to dwell at Bethel for old acquaintance' sake, and, though he might teach them to do better than they did, he was not likely to teach them to do well, unless he had taught his own people better. However, he came and dwelt among them, to teach them how they should fear the Lord. Whether he taught them out of the book of the law, or only by word of mouth, is uncertain. 5. That, being thus taught, they made a mongrel religion of it, worshipped the God of Israel for fear and their own idols for love (v. 33): They feared the Lord, but they served their own gods. They all agreed to worship the God of the land according to the manner, to serve the Jewish festivals and rites of sacrificing, but every nation made gods of their own besides, not only for their private use in their own families, but to be put in the houses of their high places, v. 9. The idols of each country are here named, v. 30, 31. The learned are at a loss for the signification of several of these names, and cannot agree by what representations these gods were worshipped. If we may credit the traditions of the Jewish doctors, they tell us that Succoth-Benoth was worshipped in a hen and chickens, Nergal in a cock, Ashima in a smooth goat, Nibhaz in a dog, Tartak in an ass, Adrammelech in a peacock, Anammelech in a pheasant. Our own tell us, more probably, that Succoth-Benoth (signifying the tents of the daughters) was Venus. Nergal, being worshipped by the Cuthites, or Persians, was the fire, Adrammelech and Anammelech were only distinctions of Moloch. See how vain idolaters were in their imaginations, and wonder at their sottishness. Our very ignorance concerning these idols teaches us the accomplishment of that word which God has spoken, that these false gods should all perish (Jer. x. 11); they are all buried in oblivion, while the name of the true God shall continue for ever. 6. This medley superstition is here said to continue unto this day (v. 41), till the time when this book was written and long after, above 300 years in all, till the time of Alexander the Great, when Manasse, brother to Jaddus the high priest of the Jews, having married the daughter of Sanballat, governor of the Samaritans, went over to them, got leave of Alexander to build a temple in Mount Gerizim, drew over many of the Jews to him, and prevailed with the Samaritans to cast away all their idols and to worship the God of Israel only; yet their worship was mixed with so much superstition that our Saviour told them they knew not what they worshipped, John iv. 22.
II. Concerning the Israelites that were carried into the land of Assyria. This historian has occasion to speak of them (v. 22), showing that their successors in the land did as they had done (after the manner of the nations whom they carried away), they worshipped both the God of Israel and those other gods; but what did the captives do in the land of their affliction? Were they reformed, and brought to repentance, by their troubles? No, they did after the former manner, v. 34. When the two tribes were afterwards carried into Babylon, they were cured by it of their idolatry, and therefore, after seventy years, they were brought back with joy; but the ten tribes were hardened in the furnace, and therefore were justly lost in it and left to perish. This obstinacy of theirs is here aggravated by the consideration, 1. Of the honour God had put upon them, as the seed of Jacob, whom he named Israel, and from him they were so named, but were a reproach to that worthy name by which they were called. 2. Of the covenant he made with them, and the charge he gave them upon that covenant, which is here very fully recited, that they should fear and serve the Lord Jehovah only, who had brought them up out of Egypt (v. 36), that, having received his statutes and ordinances in writing, they should observe to do them for evermore (v. 37), and never forget that covenant which God had made with them, the promises and conditions of that covenant, especially that great article of it which is here thrice repeated, because it had been so often inculcated and so much insisted on, that they should not fear other gods. He had told them that, if they kept close to him, he would deliver them out of the hand of all their enemies (v. 39); yet when they were in the hand of their enemies, and stood in need of deliverance, they were so stupid, and had so little sense of their own interest, that they did after the former manner (v. 40), they served both the true God and false gods, as if they knew no difference. Ephraim is joined to idols, let him alone. So they did, and so did the nations that succeeded them. Well might the apostle ask, What then, Are we better than they? No, in no wise, for both Jews and Gentiles are all under sin, Rom. iii. 9.
Adam Clarke: Commentary on the Bible - 1831
17:24: The king of Assyria brought men from Babylon - He removed one people entirely, and substituted others in their place; and this he did to cut off all occasion for mutiny or insurrection; for the people being removed from their own land, had no object worthy of attention to contend for, and no patrimony in the land of their captivity to induce them to hazard any opposition to their oppressors.
By men from Babylon, we may understand some cities of Babylonia then under the Assyrian empire; for at this time Babylon had a king of its own; but some parts of what was called Babylonia might have been still under the Assyrian government.
From Cuthah - This is supposed to be the same as Cush, the Chaldeans and Syrians changing ש shin into ת tau; thus they make כוש Cush into כות Cuth; and אשור Ashshur, Assyria, into אתור Attur. From these came the Scythae; and from these the Samaritans were called Cuthaeans, and their language Cuthite. The original language of this people, or at least the language they spoke after their settlement in Israel, is contained in the Samaritan version of the Pentateuch, printed under the Hebraeo-Samaritan in vol. i. of the London Polyglot. This Cuthah was probably the country in the land of Shinar, first inhabited by Cush.
From Ava - The Avim were an ancient people, expelled by the Caphtorim from Hazerim, Deu 2:23.
From Hamath - This was Hemath or Emath of Syria, frequently mentioned in the sacred writings.
From Sepharvaim - There was a city called Syphera, near the Euphrates; others think the Saspires, a people situated between the Colchians and the Medes, are meant. There is much uncertainty relative to these places: all that we know is, that the Assyrians carried away the Israelites into Assyria, and placed them in cities and districts called Halah and Habor by the river of Gozan, and in the cities of the Medes, Kg2 17:6; and it is very likely that they brought some of the inhabitants of those places into the cities of Israel.
4 Kings (2 Kings) 17:25
Albert Barnes: Notes on the Bible - 1834
17:24: Sargon is probably the king of Assyria intended, not (as generally supposed) either Shalmaneser or Esar-haddon.
The ruins of Cutha have been discovered about 15 miles northeast of Babylon, at a place which is called Ibrahim, because it is the traditional site of a contest between Abraham and Nimrod. The name of Cuilia is found on the bricks of this place, which are mostly of the era of Nebuchadnezzar. The Assyrian inscriptions show that the special god of Cutha was Nergal (see the Kg2 17:30 note).
Ava or Ivah or Ahava Ezr 8:15 was on the Euphrates; perhaps the city in ancient times called Ihi or Aia, between Sippara (Sepharvaim) and Hena (Anah).
On Hamath, see Kg1 8:65 note.
Sepharvaim or Sippara is frequently mentioned in the Assyrian inscriptions under the name of Tsipar (Kg2 17:31 note). The dual form of the Hebrew name is explained by the fact that the town lay on both sides of the river. Its position is marked by the modern village of Mosaib, about 20 miles from the ruins of Babylon up the course of the stream.
The towns mentioned in this verse were, excepting Hamath, conquered by Sargon in his twelfth year, 709 B. C.; and it cannot have been until this time, or a little later, that the transplantation here recorded took place. Hamath had Rev_olted, and been conquered by Sargon in his first year, shortly after the conquest of Samaria.
Instead of the children of Israel - This does not mean that the whole population of Samaria was carried off (compare Ch2 34:9). The writer here, by expressly confining the new-comers to the "cities of Samaria," seems to imply that the country districts were in other hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:24: am 3326, bc 678
the king: Ezr 4:2-10
Babylon: Kg2 17:30; Ch2 33:11
Ava: Kg2 17:31, Kg2 18:31; Isa 37:13, Ivah
Hamath: Kg2 19:13; Isa 10:9, Isa 36:19
in the cities thereof: Kg2 17:6; Mat 10:5
Carl Friedrich Keil and Franz Delitzsch

The Samaritans and Their Worship. - After the transportation of the Israelites, the king of Assyria brought colonists from different provinces of his kingdom into the cities of Samaria. The king of Assyria is not Salmanasar, for it is evident from 4Kings 17:25 that a considerable period intervened between the carrying away of the Israelites and the sending of colonists into the depopulated land. It is true that Salmanasar only is mentioned in what precedes, but the section vv. 24-41 is not so closely connected with the first portion of the chapter, that the same king of Assyria must necessarily be spoken of in both. According to Ezra 4:2, it was Esarhaddon who removed the heathen settlers to Samaria. It is true that the attempt has been made to reconcile this with the assumption that the king of Assyria mentioned in our verse is Salmanasar, by the conjecture that one portion of these colonists was settled there by Salmanasar, another by Esarhaddon; and it has also been assumed that in this expedition Esarhaddon carried away the last remnant of the ten tribes, namely, all who had fled into the mountains and inaccessible corners of the land, and to some extent also in Judaea, during Salmanasar's invasion, and had then collected together in the land again after the Assyrians had withdrawn. But there is not the smallest intimation anywhere of a second transplantation of heathen colonists to Samaria, any more than of a second removal of the remnant of the Israelites who were left behind in the land after the time of Salmanasar. The prediction in Is 7:8, that in sixty-five years more Ephraim was to be destroyed, so that it would be no longer a people, even if it referred to the transplantation of the heathen colonists to Samaria by Esarhaddon, as Usher, Hengstenberg, and others suppose, would by no means necessitate the carrying away of the last remnant of the Israelites by this king, but simply the occupation of the land by heathen settlers, with whom the last remains of the Ephraimites intermingled, so that Ephraim ceased to be a people. As long as the land of Israel was merely laid waste and deprived of the greater portion of its Israelitish population, there always remained the possibility that the exiles might one day return to their native land and once more form one people with those who were left behind, and so long might Israel be still regarded as a nation; just as the Judaeans, when in exile in Babylon, did not cease to be a people, because they looked forward with certain hope to a return to their fatherland after a banishment of seventy years. But after heathen colonists had been transplanted into the land, with whom the remainder of the Israelites who were left in the land became fused, so that there arose a mixed Samaritan people of a predominantly heathen character, it was impossible to speak any longer of a people of Ephraim in the land of Israel. This transplantation of colonists out of Babel, Cutha, etc., into the cities of Samaria might therefore be regarded as the point of time at which the nation of Ephraim was entirely dissolved, without any removal of the last remnant of the Israelites having taken place. We must indeed assume this if the ten tribes were deported to the very last man, and the Samaritans were in their origin a purely heathen people without any admixture of Israelitish blood, as Hengstenberg assumes and has endeavoured to prove. But the very opposite of this is unmistakeably apparent from 2Chron 34:6, 2Chron 34:9, according to which there were not a few Israelites left in the depopulated land in the time of Josiah. (Compare Kalkar, Die Samaritaner ein Mischvolk, in Pelt's theol. Mitarbeiten, iii. 3, pp. 24ff.). - We therefore regard Esarhaddon as the Assyrian king who brought the colonists to Samaria. The object to ויּבא may be supplied from the context, more especially from ויּשׁב, which follows. He brought inhabitants from Babel, i.e., from the country, not the city of Babylon, from Cuthah, etc. The situation of Cuthah or Cuth (4Kings 17:30) cannot be determined with certainty. M. v. Niebuhr (Gesch. p. 166) follows Josephus, who speaks of the Cuthaeans in Ant. ix. 14, 3, and x. 9, 7, as a people dwelling in Persia and Media, and identifies them with the Kossaeans, Kissians, Khushiya, Chuzi, who lived to the north-east of Susa, in the north-eastern portion of the present Khusistan; whereas Gesenius (thes. p. 674), Rosenmller (bibl. Althk. 1, 2, p. 29), and J. D. Michaelis (Supplem. ad Lex. hebr. p. 1255) have decided in favour of the Cutha (Arabic kth or ktha) in the Babylonian Irak, in the neighbourhood of the Nahr Malca, in support of which the fact may also be adduced, that, according to a communication from Spiegel (in the Auslande, 1864, No. 46, p. 1089), Cutha, a town not mentioned elsewhere, was situated by the wall in the north-east of Babylon, probably on the spot where the hill Ohaimir with its ruins stands. The greater number of colonists appear to have come from Cutha, because the Samaritans are called כותיים by the Rabbins.
עוּא, Avva, is almost always, and probably with correctness, regarded as being the same place as the עוּה (Ivvah) mentioned in 4Kings 18:34 and 4Kings 19:13, as the conjecture naturally suggests itself to every one that the Avvaeans removed to Samaria by Esarhaddon were inhabitants of the kingdom of Avva destroyed by the Assyrian king, and the form עוּה is probably simply connected with the appellative explanation given to the word by the Masoretes. As Ivvh is placed by the side of Henah in 4Kings 18:34 and 4Kings 19:13, Avva can hardly by any other than the country of Hebeh, situated on the Euphrates between Anah and the Chabur (M. v. Niebuhr, p. 167). Hamath is Epiphania on the Orontes: see at 3Kings 8:65 and Num 13:21. Sepharvaim is no doubt the Sippara (Σιπφάρα) of Ptolem. (v. 18, 7), the southernmost city of Mesopotamia on the Euphrates, above the Nahr Malca, the Ἡλιούπολις ἐν Σιππάροισιν or Σιππαρεενῶν πόλις, which Berosus and Abydenus mention (in Euseb. Praepar, evang. ix. 12 and 41, and Chronic. Armen. i. pp. 33, 36, 49, 55) as belonging to the time of the flood. - שׁמרון: this is the first time in which the name is evidently applied to the kingdom of Samaria.
4Kings 17:25-29
In the earliest period of their settlement in the cities of Samaria the new settlers were visited by lions, which may have multiplied greatly during the time that the land was lying waste. The settlers regarded this as a punishment from Jehovah, i.e., from the deity of the land, whom they did not worship, and therefore asked the king of Assyria for a priest to teach them the right, i.e., the proper, worship of God of the land; whereupon the king sent them one of the priests who had been carried away, and he took up his abode in Bethel, and instructed the people in the worship of Jehovah. The author of our books also looked upon the lions as sent by Jehovah as a punishment, according to Lev 26:22, because the new settlers did not fear Him. העריות: the lions which had taken up their abode there. שׁם וישׁבוּ וילכוּ: that they (the priest with his companions) went away and dwelt there. There is no need therefore to alter the plural into the singular.
The priest sent by the Assyrian king was of course an Israelitish priest of the calves, for he was one of those who had been carried away and settled in Bethel, the chief seat of Jeroboam's image-worship, and he also taught the colonists to fear or worship Jehovah after the manner of the land. This explains the state of divine worship in the land as described in 4Kings 17:29. "Every separate nation (גּוי גּוי: see Ewald, 313, a.) made itself its own gods, and set them up in the houses of the high places (הבּמות בּית: see at 3Kings 12:31, and for the singular בּית, Ewald, 270, c.) which the Samaritans (השּׁמרנים, not the colonists sent thither by Esarhaddon, but the former inhabitants of the kingdom of Israel, who are so called from the capital Samaria) had made (built); every nation in the cities where they dwelt."
4Kings 17:30
The people of Babel made themselves בּנות סכּות, daughters' booths. Selden (de Diis Syr. ii. 7), Mnter (Relig. der Babyl. pp. 74, 75), and others understand by these the temples consecrated to Mylitta or Astarte, the καμάραι, or covered little carriages, or tents for prostitution (Herod. i. 199); but Beyer (Addit. ad Seld. p. 297) has very properly objected to this, that according to the context the reference is to idols or objects of idolatrous worship, which were set up in the בּמות בּית. It is more natural to suppose that small tent-temples are meant, which were set up as idols in the houses of the high places along with the images which they contained, since according to 4Kings 23:7 women wove בּתּים, little temples, for the Asherah, and Ezekiel speaks of patch-work Bamoth, i.e., of small temples made of cloth. It is possible, however, that there is more truth than is generally supposed in the view held by the Rabbins, that בּנות סכּות signifies an image of the "hen," or rather the constellation of "the clucking-hen" (Gluckhenne), the Pleiades, - simulacrum gallinae coelestis in signo Tauri nidulantis, as a symbolum Veneris coelestis, as the other idols are all connected with animal symbolism. In any case the explanation given by Movers, involucra seu secreta mulierum, female lingams, which were handed by the hierodulae to their paramours instead of the Mylitta-money (Phniz. i. p. 596), is to be rejected, because it is at variance with the usage of speech and the context, and because the existence of female lingams has first of all to be proved. For the different views, see Ges. thes. p. 952, and Leyrer in Herzog's Cycl. - The Cuthaeans made themselves as a god, נרגּל, Nergal, i.e., according to Winer, Gesenius, Stuhr, and others, the planet Mars, which the Zabians call nerg, Nerig, as the god of war (Codex Nasar, i. 212, 224), the Arabs mrrx, Mirrig; whereas older commentators identified Nergal with the sun-god Bel, deriving the name from ניר, light, and גּל, a fountain = fountain of light (Selden, ii. 8, and Beyer, Add. pp. 301ff.). But these views are both of them very uncertain. According to the Rabbins (Rashi, R. Salomo, Kimchi), Nergal was represented as a cock. This statement, which is ridiculed by Gesenius, Winer, and Thenius, is proved to be correct by the Assyrian monuments, which contain a number of animal deities, and among them the cock standing upon an altar, and also upon a gem a priest praying in front of a cock (see Layard's Nineveh). The pugnacious cock is found generally in the ancient ethnical religions in frequent connection with the gods of war (cf. J. G. Mller in Herzog's Cycl.). עשׁימא, Ashima, the god of the people of Hamath, was worshipped, according to rabbinical statements, under the figure of a bald he-goat (see Selden, ii. 9). The suggested combination of the name with the Phoenician deity Esmun, the Persian Asuman, and the Zendic amano, i.e., heaven, is very uncertain.
4Kings 17:31
Of the idols of the Avvaeans, according to rabbinical accounts in Selden, l.c., Nibchaz had the form of a dog (נבחז, latrator, from נבח), and Tartak that of an ass. Gesenius regards Tartak as a demon of the lower regions, because in Pehlwi tar - thakh signifies deep darkness or hero of darkness, and Nibchaz as an evil demon, the נבאז of the Zabians, whom Norberg in his Onomast. cod. Nasar. p. 100, describes as horrendus rex infernalis: posito ipsius throno ad telluris, i.e., lucis et caliginis confinium, sed imo acherontis fundo pedibus substrato, according to Codex Adami, ii. 50, lin. 12. - With regard to the gods of the Sepharvites, Adrammelech and Anammelech, it is evident from the offering of children in sacrifice to them that they were related to Moloch. The name אדרמּלך which occurs as a personal name in 4Kings 19:37 and Is 37:38, has been explained either from the Semitic אדר as meaning "glorious king," or from the Persian dr, ‛zr, in which case it means "fire-king," and is supposed to refer to the sun (see Ges. on Isaiah, ii. p. 347). ענמּלך is supposed to be Hyde (de relig. vett. Persarum, p. 131) to be the group of stars called Cepheus, which goes by the name of "the shepherd and flock" and "the herd-stars" in the Oriental astrognosis, and in this case ענם might answer to the Arabic gnm = צאן. Movers, on the other hand (Phniz. i. pp. 410, 411), regards them as two names of the same deity, a double-shaped Moloch, and reads the Chethb סכרים אלה as the singular הסּפרום אל, the god of Sepharvaim. This double god, according to his explanation, was a sun-being, because Sepharvaim, of which he was πολιοῦχος, is designated by Berosus as a city of the sun. This may be correct; but there is something very precarious in the further assumption, that "Adar-Melech is to be regarded as the sun's fire, and indeed, since Adar is Mars, that he is so far to be thought of as a destructive being," and that Anammelech is a contraction of מלך עין, oculus Molechi, signifying the ever-watchful eye of Saturn; according to which Adrammelech is to be regarded as the solar Mars, Anammelech as the solar Saturn. The explanations given by Hitzig (on Isa. p. 437) and Benfey (die Monatsnamen, pp. 187, 188) are extremely doubtful.
4Kings 17:32
In addition to these idols, Jehovah also was worshipped in temples of the high places, according to the instructions of the Israelitish priest sent by the king of Assyria. יראים ויּהיוּ: "and they were (also) worshipping Jehovah, and made themselves priests of the mass of the people" (מקצותם as in 3Kings 12:31). להם עשׂים ויּהיוּ: "and they (the priests) were preparing them (sacrifices) in the houses of the high places."
4Kings 17:33
4Kings 17:33 sums up by way of conclusion the description of the various kinds of worship.
4Kings 17:34-39
This mixed cultus, composed of the worship of idols and the worship of Jehovah, they retained till the time when the books of the Kings were written. "Unto this day they do after the former customs." הראשׁנים המּשׁפּטים can only be the religious usages and ordinances which were introduced at the settlement of the new inhabitants, and which are described in 4Kings 17:28-33. The prophetic historian observes still further, that "they fear not Jehovah, and do not according to their statutes and their rights, nor according to the law and commandment which the Lord had laid down for the sons of Jacob, to whom He gave the name of Israel" (see 3Kings 18:31), i.e., according to the Mosaic law. חקּתם and משׁפּטם "their statutes and their right," stands in antithesis to והמּצוה התּורה which Jehovah gave to the children of Israel. If, then, the clause, "they do not according to their statutes and their right," is not to contain a glaring contradiction to the previous assertion, "unto this day they do after their first (former) rights," we must understand by וּמשׁפּטם חקּתם the statutes and the right of the ten tribes, i.e., the worship of Jehovah under the symbols of the calves, and must explain the inexactness of the expression "their statutes and their right" from the fact that the historian was thinking of the Israelites who had been left behind in the land, or of the remnant of the Israelitish population that had become mixed up with the heathen settlers (4Kings 23:19-20; 2Chron 34:6, 2Chron 34:9, 2Chron 34:33). The meaning of the verse is therefore evidently the following: The inhabitants of Samaria retain to this day the cultus composed of the worship of idols and of Jehovah under the form of an image, and do not worship Jehovah either after the manner of the ten tribes or according to the precepts of the Mosaic law. Their worship is an amalgamation of the Jehovah image-worship and of heathen idolatry (cf. 4Kings 17:41). - To indicate the character of this worship still more clearly, and hold it up as a complete breach of the covenant and as utter apostasy from Jehovah, the historian describes still more fully, in 4Kings 17:35-39, how earnestly and emphatically the people of Israel had been prohibited from worshipping other gods, and urged to worship Jehovah alone, who had redeemed Israel out of Egypt and exalted it into His own nation. For 4Kings 17:35 compare Ex 20:5; for 4Kings 17:36, the exposition of 4Kings 17:7, also Ex 32:11; Ex 6:6; Ex 20:23; Deut 4:34; Deut 5:15, etc. In 4Kings 17:37 the committal of the thorah to writing is presupposed. For 4Kings 17:39, see Deut 13:5; Deut 23:15, etc.
4Kings 17:40-41
They did not hearken, however (the subject is, of course, the ten tribes), but they (the descendants of the Israelites who remained in the land) do after their former manner. הראשׁון משׁפּטם is their manner of worshipping God, which was a mixture of idolatry and of the image-worship of Jehovah, as in 4Kings 17:34. - In 4Kings 17:41 this is repeated once more, and the whole of these reflections are brought to a close with the additional statement, that their children and grandchildren do the same to this day. - In the period following the Babylonian captivity the Samaritans relinquished actual idolatry, and by the adoption of the Mosaic book of the law were converted to monotheism. For the later history of the Samaritans, of whom a small handful have been preserved to the present day in the ancient Sichem, the present Nablus, see Theod. Guil. Joh. Juynboll, commentarii in historiam gentis Samaritanae, Lugd. Bat. 1846, 4, and H. Petermann, Samaria and the Samaritans, in Herzog's Cycl.
Geneva 1599
And the king of Assyria brought [men] from Babylon, and from (n) Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed [them] in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
(n) Of these people came the Samaritans, of which mention is so often made in the gospel, and with whom the Jews would have nothing to do, (Jn 4:9).
John Gill
And the king of Assyria brought men from Babylon,.... Which was at this time under the dominion of the king of Assyria; though in a little time after this it revolted, and had a king of its own, 4Kings 20:12, this king of Assyria was either Shalmaneser, who carried Israel captive, or it may be rather his son Esarhaddon, see Ezra 4:2,
and from Cuthah; which, according to Josephus (k), was a city in Persia, where was a river of the same name; but it was rather a place in Erech, in the country of Babylon; see Gill on Gen 10:10,
and from Ava; the same with Ivah, Is 37:13, where perhaps a colony of the Avim had settled, Deut 2:23.
and from Hamath; a city of Syria, which lay on the northern borders of the land of Canaan, Num 34:8
and from Sepharvaim; thought by some to be the Sippara of Ptolemy, or the Sippareni of Abydenus, in Mesopotamia; though Vitringa takes it to be a city in Syro-Phoenicia; see Gill on Is 36:19,
and placed them in the cities of Samaria, instead of the children of Israel; not in Samaria, which was now destroyed, according to the prophecy in Mic 1:6 as Abarbinel and other Jewish writers note:
and they possessed Samaria; as an inheritance; sowed it with corn, and planted vineyards there:
and dwelt in the cities thereof; in the several parts of the kingdom.
(k) Antiqu. l. 9. c. 14. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
the king of Assyria brought men from Babylon, etc.--This was not Shalmaneser, but Esar-haddon (Ezek 4:2). The places vacated by the captive Israelites he ordered to be occupied by several colonies of his own subjects from Babylon and other provinces.
from Cuthah--the Chaldee form of Cush or Susiana, now Khusistan.
Ava--supposed to be Ahivaz, situated on the river Karuns, which empties into the head of the Persian Gulf.
Hamath--on the Orontes.
Sepharvaim--Siphara, a city on the Euphrates above Babylon.
placed them in the cities of Samaria, &c.--It must not be supposed that the Israelites were universally removed to a man. A remnant was left, chiefly however of the poor and lower classes, with whom these foreign colonists mingled; so that the prevailing character of society about Samaria was heathen, not Israelite. For the Assyrian colonists became masters of the land; and, forming partial intermarriages with the remnant Jews, the inhabitants became a mongrel race, no longer a people of Ephraim (Is 7:6). These people, imperfectly instructed in the creed of the Jews, acquired also a mongrel doctrine. Being too few to replenish the land, lions, by which the land had been infested (Judg 14:5; 1Kings 17:34; 3Kings 13:24; 3Kings 20:36; Song 4:8), multiplied and committed frequent ravages upon them. Recognizing in these attacks a judgment from the God of the land, whom they had not worshipped, they petitioned the Assyrian court to send them some Jewish priests who might instruct them in the right way of serving Him. The king, in compliance with their request, sent them one of the exiled priests of Israel [4Kings 17:27], who established his headquarters at Beth-el, and taught them how they should fear the Lord. It is not said that he took a copy of the Pentateuch with him, out of which he might teach them. Oral teaching was much better fitted for the superstitious people than instruction out of a written book. He could teach them more effectually by word of mouth. Believing that he would adopt the best and simplest method for them, it is unlikely that he took the written law with him, and so gave origin to the Samaritan copy of the Pentateuch [DAVIDSON, Criticism]. Besides, it is evident from his being one of the exiled priests, and from his settlement at Beth-el, that he was not a Levite, but one of the calf-worshipping priests. Consequently his instructions would be neither sound nor efficient.
17:2517:25: Եւ եղեւ ՚ի սկզբան բնակութեան նոցա անդ, ո՛չ երկեան ՚ի Տեառնէ. եւ առաքեաց Տէր առեւծս, եւ կոտորէին զնոսա։
25 Իրենց բնակութեան սկզբնական շրջանում նրանք չէին վախեցել Տիրոջից, եւ Տէրն առիւծներ էր ուղարկել, որ յօշոտեն նրանց:
25 Երբ անոնք սկսան հոն բնակիլ, Տէրոջմէ չէին վախնար, ուստի Տէրը անոնց մէջ առիւծներ ղրկեց, որ զանոնք մեռցնեն։
Եւ եղեւ ի սկզբան բնակութեան նոցա անդ ոչ երկեան ի Տեառնէ. եւ առաքեաց Տէր [261]առեւծս եւ կոտորէին զնոսա:

17:25: Եւ եղեւ ՚ի սկզբան բնակութեան նոցա անդ, ո՛չ երկեան ՚ի Տեառնէ. եւ առաքեաց Տէր առեւծս, եւ կոտորէին զնոսա։
25 Իրենց բնակութեան սկզբնական շրջանում նրանք չէին վախեցել Տիրոջից, եւ Տէրն առիւծներ էր ուղարկել, որ յօշոտեն նրանց:
25 Երբ անոնք սկսան հոն բնակիլ, Տէրոջմէ չէին վախնար, ուստի Տէրը անոնց մէջ առիւծներ ղրկեց, որ զանոնք մեռցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:2517:25 И как в начале жительства своего там они не чтили Господа, то Господь посылал на них львов, которые умерщвляли их.
17:25 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in ἀρχῇ αρχη origin; beginning τῆς ο the καθέδρας καθεδρα seat αὐτῶν αυτος he; him οὐκ ου not ἐφοβήθησαν φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master καὶ και and; even ἀπέστειλεν αποστελλω send off / away κύριος κυριος lord; master ἐν εν in αὐτοῖς αυτος he; him τοὺς ο the λέοντας λεων lion καὶ και and; even ἦσαν ειμι be ἀποκτέννοντες αποκτεινω kill ἐν εν in αὐτοῖς αυτος he; him
17:25 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּ bi בְּ in תְחִלַּת֙ ṯᵊḥillˌaṯ תְּחִלָּה beginning שִׁבְתָּ֣ם šivtˈām ישׁב sit שָׁ֔ם šˈām שָׁם there לֹ֥א lˌō לֹא not יָרְא֖וּ yārᵊʔˌû ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יְשַׁלַּ֨ח yᵊšallˌaḥ שׁלח send יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH בָּהֶם֙ bāhˌem בְּ in אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֲרָיֹ֔ות ʔᵃrāyˈôṯ אֲרִי lion וַ wa וְ and יִּֽהְי֥וּ yyˈihyˌû היה be הֹרְגִ֖ים hōrᵊḡˌîm הרג kill בָּהֶֽם׃ bāhˈem בְּ in
17:25. cumque ibi habitare coepissent non timebant Dominum et inmisit eis Dominus leones qui interficiebant eosAnd when they began to dwell there, they feared not the Lord: and the Lord sent lions among them, which killed them.
25. And so it was, at the beginning of their dwelling there, that they feared not the LORD: therefore the LORD sent lions among them, which killed some of them.
17:25. And when they had begun to live there, they did not fear the Lord. And the Lord sent lions among them, which were killing them.
17:25. And [so] it was at the beginning of their dwelling there, [that] they feared not the LORD: therefore the LORD sent lions among them, which slew [some] of them.
And [so] it was at the beginning of their dwelling there, [that] they feared not the LORD: therefore the LORD sent lions among them, which slew [some] of them:

17:25 И как в начале жительства своего там они не чтили Господа, то Господь посылал на них львов, которые умерщвляли их.
17:25
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
ἀρχῇ αρχη origin; beginning
τῆς ο the
καθέδρας καθεδρα seat
αὐτῶν αυτος he; him
οὐκ ου not
ἐφοβήθησαν φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
κύριος κυριος lord; master
ἐν εν in
αὐτοῖς αυτος he; him
τοὺς ο the
λέοντας λεων lion
καὶ και and; even
ἦσαν ειμι be
ἀποκτέννοντες αποκτεινω kill
ἐν εν in
αὐτοῖς αυτος he; him
17:25
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בִּ bi בְּ in
תְחִלַּת֙ ṯᵊḥillˌaṯ תְּחִלָּה beginning
שִׁבְתָּ֣ם šivtˈām ישׁב sit
שָׁ֔ם šˈām שָׁם there
לֹ֥א lˌō לֹא not
יָרְא֖וּ yārᵊʔˌû ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יְשַׁלַּ֨ח yᵊšallˌaḥ שׁלח send
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
בָּהֶם֙ bāhˌem בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֲרָיֹ֔ות ʔᵃrāyˈôṯ אֲרִי lion
וַ wa וְ and
יִּֽהְי֥וּ yyˈihyˌû היה be
הֹרְגִ֖ים hōrᵊḡˌîm הרג kill
בָּהֶֽם׃ bāhˈem בְּ in
17:25. cumque ibi habitare coepissent non timebant Dominum et inmisit eis Dominus leones qui interficiebant eos
And when they began to dwell there, they feared not the Lord: and the Lord sent lions among them, which killed them.
17:25. And when they had begun to live there, they did not fear the Lord. And the Lord sent lions among them, which were killing them.
17:25. And [so] it was at the beginning of their dwelling there, [that] they feared not the LORD: therefore the LORD sent lions among them, which slew [some] of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-28: Опустевшая страна встретила новых колонистов неблагоприятно: в ней умножились дикие звери львы, что еще в законе Моисеевом представлялось особым попущением Божиим (Лев. XXVI:22; Исх. XXIII:29). Так, со своей языческой точки зрения, именно в том убеждении, что каждая страна имеет своего бога (3: Цар. XX:23), - поняли это бедствие и язычествующие переселенцы из Ассирии, и в этой мысли они просили ассирийского царя, чтобы послан был к ним учитель закона Бога Израильской страны (26). Присланный для этой цели царем ассирийским священник (по И. Флавию, было прислано несколько священников) был, очевидно, из священников введенного Иеровоамом I культа тельцов, как показывает самый факт поселения его в Вефиле (ст. 28), центре означенного культа (3: Цар. XII:29); богопочтению Иеговы он учил новых жителей, конечно, по книге закона.
Adam Clarke: Commentary on the Bible - 1831
17:25: The Lord sent lions among them - The land being deprived of its inhabitants, wild beasts would necessarily increase, even without any supernatural intervention; and this the superstitious new comers supposed to be a plague sent upon them, because they did not know how to worship him who was the God of the land; for they thought, like other heathens that every district had its own tutelary deity. Yet it is likely that God did send lions as a scourge on this bad people.
4 Kings (2 Kings) 17:26
Albert Barnes: Notes on the Bible - 1834
17:25: The depopulation of the country, insufficiently remedied by the influx of foreigners, had the natural consequence of multiplying the wild beasts and making them bolder. Probably a certain number had always lurked in the jungle along the course of the Jordan Jer 49:19; Jer 50:44; and these now ventured into the hill country, and perhaps even into the cities. The colonists regarded their sufferings from the lions as a judgment upon them from "the god of the land" (Kg2 17:26; compare Kg1 20:23 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:25: they feared: Kg2 17:28, Kg2 17:32, Kg2 17:34, Kg2 17:41; Jos 22:25; Jer 10:7; Dan 6:26; Jon 1:9
the Lord sent: Kg2 2:24; Kg1 13:24, Kg1 20:36; Jer 5:6, Jer 15:3; Eze 14:15, Eze 14:21
Geneva 1599
And [so] it was at the beginning of their dwelling there, [that] they (o) feared not the LORD: therefore the LORD sent lions among them, which slew [some] of them.
(o) That is, they served him not: therefore, lest they should blaspheme him, as though there were no God, because he chastised the Israelites, he shows his mighty power among them by this strange punishment.
John Gill
And so it was at the beginning of their dwelling there, that they feared not the Lord,.... Did not serve him in any manner, but their idols only, which they brought with them; whereas it was usual with Heathens to serve the gods of the country, as they reputed them, where they came, along with their own; but even this those men did not do:
therefore the Lord sent lions among them; even into their cities, into which lions sometimes came (l), especially when old, out of the thickets of Jordan and other places where they haunted, see Jer 49:19.
which slew some of them; this the Lord did to assert his sovereignty, authority, and mighty power, and to let them know that he could as easily clear the land of them, as they, by his permission, had cleared the land of the Israelites, Josephus (m) calls this a plague that was sent among them.
(l) Aristot. Hist. Animal. l. 9. c. 44. Plin. Nat. Hist. l. 8. c. 16. (m) Ut supra. (Antiqu. l. 9. c. 14. sect. 1.)
John Wesley
Therefore - For their gross neglect, and contempt of God, which was contrary to the principles and practices of the Heathens, who used to worship the gods of the nations where they lived, and gave that honour to their false Gods, which here they denied to the true. Hereby also God asserted his own sovereignty over that land, and made them to understand, that neither the Israelites were cast out, nor they brought in by their valour, or strength, but by God's providence, who as he had cast the Israelites out for their neglect of God's service; so both could, and would in his due time, turn them out also, if they were guilty of the same sins.
17:2617:26: Եւ խօսեցան ընդ արքային Ասորեստանեաց եւ ասեն. Ազգքն զոր փոխեցեր՝ եւ նստան փոխանակաւ ՚ի քաղաքս Սամարեայ, ո՛չ գիտեն զկրօնս Աստուծոյ երկրին, եւ առաքեաց Տէր ՚ի նոսա առեւծս, եւ ահա կոտորե՛ն զնոսա. քանզի ո՛չ գիտեն զկրօնս Աստուծոյ երկրին։
26 Նրանք դիմել էին Ասորեստանի թագաւորին՝ ասելով. «Այն ազգերը, որոնց փոխադրեցիր եւ Սամարիայի քաղաքներում բնակեցրիր, չգիտեն այդ երկրի Աստծու կրօնը, Տէրը նրանց վրայ առիւծներ ուղարկեց, որոնք ահա յօշոտում են նրանց, որովհետեւ չգիտեն այդ երկրի Աստծու կրօնը»:
26 Ասորեստանի թագաւորին խօսեցան ու ըսին. «Այն ազգերը, որոնք դուն փոխադրեցիր ու Սամարիայի քաղաքներուն մէջ բնակեցուցիր, այն երկրին Աստուծոյն կրօնքը* չեն գիտեր, ուստի անիկա անոնց մէջ առիւծներ ղրկեր է եւ ահա զանոնք կը մեռցնեն՝ այն երկրին Աստուծոյն կրօնքը չգիտնալնուն համար»։
Եւ խօսեցան ընդ արքային Ասորեստանեայց եւ ասեն. Ազգքն զոր փոխեցեր եւ նստան [262]փոխանակաւ ի քաղաքս Սամարիայ` ոչ գիտեն զկրօնս Աստուծոյ երկրին, եւ առաքեաց [263]Տէր ի նոսա առեւծս, եւ ահա կոտորեն զնոսա. քանզի ոչ գիտեն զկրօնս Աստուծոյ երկրին:

17:26: Եւ խօսեցան ընդ արքային Ասորեստանեաց եւ ասեն. Ազգքն զոր փոխեցեր՝ եւ նստան փոխանակաւ ՚ի քաղաքս Սամարեայ, ո՛չ գիտեն զկրօնս Աստուծոյ երկրին, եւ առաքեաց Տէր ՚ի նոսա առեւծս, եւ ահա կոտորե՛ն զնոսա. քանզի ո՛չ գիտեն զկրօնս Աստուծոյ երկրին։
26 Նրանք դիմել էին Ասորեստանի թագաւորին՝ ասելով. «Այն ազգերը, որոնց փոխադրեցիր եւ Սամարիայի քաղաքներում բնակեցրիր, չգիտեն այդ երկրի Աստծու կրօնը, Տէրը նրանց վրայ առիւծներ ուղարկեց, որոնք ահա յօշոտում են նրանց, որովհետեւ չգիտեն այդ երկրի Աստծու կրօնը»:
26 Ասորեստանի թագաւորին խօսեցան ու ըսին. «Այն ազգերը, որոնք դուն փոխադրեցիր ու Սամարիայի քաղաքներուն մէջ բնակեցուցիր, այն երկրին Աստուծոյն կրօնքը* չեն գիտեր, ուստի անիկա անոնց մէջ առիւծներ ղրկեր է եւ ահա զանոնք կը մեռցնեն՝ այն երկրին Աստուծոյն կրօնքը չգիտնալնուն համար»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2617:26 И донесли царю Ассирийскому, и сказали: народы, которых ты переселил и поселил в городах Самарийских, не знают закона Бога той земли, и за то Он посылает на них львов, и вот они умерщвляют их, потому что они не знают закона Бога той земли.
17:26 καὶ και and; even εἶπον επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king Ἀσσυρίων ασσυριος tell; declare τὰ ο the ἔθνη εθνος nation; caste ἃ ος who; what ἀπῴκισας αποικιζω and; even ἀντεκάθισας αντικαθιζομαι in πόλεσιν πολις city Σαμαρείας σαμαρεια Samareia; Samaria οὐκ ου not ἔγνωσαν γινωσκω know τὸ ο the κρίμα κριμα judgment τοῦ ο the θεοῦ θεος God τῆς ο the γῆς γη earth; land καὶ και and; even ἀπέστειλεν αποστελλω send off / away εἰς εις into; for αὐτοὺς αυτος he; him τοὺς ο the λέοντας λεων lion καὶ και and; even ἰδού ιδου see!; here I am εἰσιν ειμι be θανατοῦντες θανατοω put to death αὐτούς αυτος he; him καθότι καθοτι in that οὐκ ου not οἴδασιν οιδα aware τὸ ο the κρίμα κριμα judgment τοῦ ο the θεοῦ θεος God τῆς ο the γῆς γη earth; land
17:26 וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say לְ lᵊ לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁוּר֮ ʔaššûr אַשּׁוּר Asshur לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say הַ ha הַ the גֹּויִ֗ם ggôyˈim גֹּוי people אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הִגְלִ֨יתָ֙ hiḡlˈîṯā גלה uncover וַ wa וְ and תֹּ֨ושֶׁב֙ ttˈôšev ישׁב sit בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria לֹ֣א lˈō לֹא not יָֽדְע֔וּ yˈāḏᵊʕˈû ידע know אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יְשַׁלַּח־ yᵊšallaḥ- שׁלח send בָּ֣ם bˈām בְּ in אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲרָיֹ֗ות ʔᵃrāyˈôṯ אֲרִי lion וְ wᵊ וְ and הִנָּם֙ hinnˌām הִנֵּה behold מְמִיתִ֣ים mᵊmîṯˈîm מות die אֹותָ֔ם ʔôṯˈām אֵת [object marker] כַּ ka כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] אֵינָ֣ם ʔênˈām אַיִן [NEG] יֹדְעִ֔ים yōḏᵊʕˈîm ידע know אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
17:26. nuntiatumque est regi Assyriorum et dictum gentes quas transtulisti et habitare fecisti in civitatibus Samariae ignorant legitima Dei terrae et inmisit in eos Dominus leones et ecce interficiunt eos eo quod ignorent ritum Dei terraeAnd it was told the king of the Assyrians, and it was said: The nations which thou hast removed, and made to dwell in the cities of Samaria, know not the ordinances of the God of the land: and the Lord hath sent lions among them: and behold they kill them, because they know not the manner of the God of the land.
26. Wherefore they spake to the king of Assyria, saying, The nations which thou hast carried away, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.
17:26. And this was reported to the king of the Assyrians, and it was said: “The peoples that you transferred and caused to live in the cities of Samaria, they are ignorant of the ordinances of the God of the land. And so the Lord has sent lions among them. And behold, they have killed them, because they were ignorant of the rituals of the God of the land.”
17:26. Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.
Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land:

17:26 И донесли царю Ассирийскому, и сказали: народы, которых ты переселил и поселил в городах Самарийских, не знают закона Бога той земли, и за то Он посылает на них львов, и вот они умерщвляют их, потому что они не знают закона Бога той земли.
17:26
καὶ και and; even
εἶπον επω say; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ἀσσυρίων ασσυριος tell; declare
τὰ ο the
ἔθνη εθνος nation; caste
ος who; what
ἀπῴκισας αποικιζω and; even
ἀντεκάθισας αντικαθιζομαι in
πόλεσιν πολις city
Σαμαρείας σαμαρεια Samareia; Samaria
οὐκ ου not
ἔγνωσαν γινωσκω know
τὸ ο the
κρίμα κριμα judgment
τοῦ ο the
θεοῦ θεος God
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
εἰς εις into; for
αὐτοὺς αυτος he; him
τοὺς ο the
λέοντας λεων lion
καὶ και and; even
ἰδού ιδου see!; here I am
εἰσιν ειμι be
θανατοῦντες θανατοω put to death
αὐτούς αυτος he; him
καθότι καθοτι in that
οὐκ ου not
οἴδασιν οιδα aware
τὸ ο the
κρίμα κριμα judgment
τοῦ ο the
θεοῦ θεος God
τῆς ο the
γῆς γη earth; land
17:26
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
לְ lᵊ לְ to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁוּר֮ ʔaššûr אַשּׁוּר Asshur
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
הַ ha הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הִגְלִ֨יתָ֙ hiḡlˈîṯā גלה uncover
וַ wa וְ and
תֹּ֨ושֶׁב֙ ttˈôšev ישׁב sit
בְּ bᵊ בְּ in
עָרֵ֣י ʕārˈê עִיר town
שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria
לֹ֣א lˈō לֹא not
יָֽדְע֔וּ yˈāḏᵊʕˈû ידע know
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יְשַׁלַּח־ yᵊšallaḥ- שׁלח send
בָּ֣ם bˈām בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲרָיֹ֗ות ʔᵃrāyˈôṯ אֲרִי lion
וְ wᵊ וְ and
הִנָּם֙ hinnˌām הִנֵּה behold
מְמִיתִ֣ים mᵊmîṯˈîm מות die
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
כַּ ka כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
אֵינָ֣ם ʔênˈām אַיִן [NEG]
יֹדְעִ֔ים yōḏᵊʕˈîm ידע know
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
17:26. nuntiatumque est regi Assyriorum et dictum gentes quas transtulisti et habitare fecisti in civitatibus Samariae ignorant legitima Dei terrae et inmisit in eos Dominus leones et ecce interficiunt eos eo quod ignorent ritum Dei terrae
And it was told the king of the Assyrians, and it was said: The nations which thou hast removed, and made to dwell in the cities of Samaria, know not the ordinances of the God of the land: and the Lord hath sent lions among them: and behold they kill them, because they know not the manner of the God of the land.
17:26. And this was reported to the king of the Assyrians, and it was said: “The peoples that you transferred and caused to live in the cities of Samaria, they are ignorant of the ordinances of the God of the land. And so the Lord has sent lions among them. And behold, they have killed them, because they were ignorant of the rituals of the God of the land.”
17:26. Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:26: The manner of the God of the land - משפט mishpat, the judgment; the way in which the God of the land is to be worshipped.
4 Kings (2 Kings) 17:27
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:26: and placed: Kg2 17:24
know not: Kg2 17:27; Sa1 8:9, Sa1 10:25; Amo 8:14
John Gill
Wherefore they spake to the king of Assyria,.... In letters, or by messengers they sent unto him:
saying, the nations which thou hast removed; from different places before mentioned:
and placed in the cities of Samaria, know not the manner of the God of the land; taking Jehovah the God of Israel to be a topical deity, limited peculiarly to the land of Israel, whereas he was the God of the whole earth; a like notion obtained among the Syrians, see 3Kings 20:28 now they say they know not his "manner" or "judgment" (n), the laws, statutes, ordinances, and judgments, according to which he was worshipped by the people of Israel:
therefore he hath sent lions among them, and, behold, they slay them; they perceived it was not a common case, nor could they impute it to any second cause, as want of food with the lions, &c. but the hand of a superior Being was in it: and they could think of no other reason, but
because they know not the manner of the God of the land; how he was to be worshipped; and because they did not worship him, and knew not how to do it, it was resented in this manner by him.
(n) "judicium", Pagninus, Montanus, &c.
17:2717:27: Եւ հրամա՛ն ետ արքայն Ասորեստանեաց՝ եւ ասէ. Տարա՛յք անդր զմի ոք ՚ի քահանայիցն գերելոց անտի՝ զի երթեալ բնակեսցէ անդ, եւ ցուցցէ զկրօնս Տեառն, եւ լուսաւորեսցէ զնոսա իրաւամբք Աստուծոյ երկրին[3968]։ [3968] Ոմանք. Տարայք անդ... եւ ցուցցէ զկրօնս Աստուծոյ։
27 Ասորեստանի արքան հրաման էր արձակել ու ասել. «Այնտե՛ղ տարէք ձեր գերեվարած քահանաներից մէկին, որ գնայ այնտեղ բնակուի, սովորեցնի Տիրոջ կրօնը եւ լուսաւորի նրանց այդ երկրի Աստծու օրէնքներով»:
27 Այն ատեն Ասորեստանի թագաւորը հրաման ըրաւ՝ ըսելով. «Ձեր բերած գերի քահանաներէն մէկը հոն տարէք, որ երթայ հոն բնակի ու այն երկրին Աստուծոյն կրօնքը անոնց սորվեցնէ»։
Եւ հրաման ետ արքայն Ասորեստանեայց եւ ասէ. Տարայք անդր զմի ոք ի քահանայիցն գերելոց անտի զի երթեալ բնակեսցէ անդ, եւ ցուցցէ զկրօնս [264]Տեառն, եւ լուսաւորեսցէ զնոսա իրաւամբք`` Աստուծոյ երկրին:

17:27: Եւ հրամա՛ն ետ արքայն Ասորեստանեաց՝ եւ ասէ. Տարա՛յք անդր զմի ոք ՚ի քահանայիցն գերելոց անտի՝ զի երթեալ բնակեսցէ անդ, եւ ցուցցէ զկրօնս Տեառն, եւ լուսաւորեսցէ զնոսա իրաւամբք Աստուծոյ երկրին[3968]։
[3968] Ոմանք. Տարայք անդ... եւ ցուցցէ զկրօնս Աստուծոյ։
27 Ասորեստանի արքան հրաման էր արձակել ու ասել. «Այնտե՛ղ տարէք ձեր գերեվարած քահանաներից մէկին, որ գնայ այնտեղ բնակուի, սովորեցնի Տիրոջ կրօնը եւ լուսաւորի նրանց այդ երկրի Աստծու օրէնքներով»:
27 Այն ատեն Ասորեստանի թագաւորը հրաման ըրաւ՝ ըսելով. «Ձեր բերած գերի քահանաներէն մէկը հոն տարէք, որ երթայ հոն բնակի ու այն երկրին Աստուծոյն կրօնքը անոնց սորվեցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2717:27 И повелел царь Ассирийский, и сказал: отправьте туда одного из священников, которых вы выселили оттуда; пусть пойдет и живет там, и он научит их закону Бога той земли.
17:27 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος tell; declare ἀπάγετε απαγω lead off; lead away ἐκεῖθεν εκειθεν from there καὶ και and; even πορευέσθωσαν πορευομαι travel; go καὶ και and; even κατοικείτωσαν κατοικεω settle ἐκεῖ εκει there καὶ και and; even φωτιοῦσιν φωτιζω illuminate; enlighten αὐτοὺς αυτος he; him τὸ ο the κρίμα κριμα judgment τοῦ ο the θεοῦ θεος God τῆς ο the γῆς γη earth; land
17:27 וַ wa וְ and יְצַ֨ו yᵊṣˌaw צוה command מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֜וּר ʔaššˈûr אַשּׁוּר Asshur לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הֹלִ֤יכוּ hōlˈîḵû הלך walk שָׁ֨מָּה֙ šˈāmmā שָׁם there אֶחָ֤ד ʔeḥˈāḏ אֶחָד one מֵ mē מִן from הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִגְלִיתֶ֣ם hiḡlîṯˈem גלה uncover מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there וְ wᵊ וְ and יֵלְכ֖וּ yēlᵊḵˌû הלך walk וְ wᵊ וְ and יֵ֣שְׁבוּ yˈēšᵊvû ישׁב sit שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and יֹרֵ֕ם yōrˈēm ירה teach אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
17:27. praecepit autem rex Assyriorum dicens ducite illuc unum de sacerdotibus quos inde captivos adduxistis et vadat et habitet cum eis et doceat eos legitima Dei terraeAnd the king of the Assyrians commanded, saying: Carry thither one of the priests whom you brought from thence captive, and let him go, and dwell with them: and let him teach them the ordinances of the God of the land.
27. Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.
17:27. Then the king of the Assyrians commanded, saying: “Lead to that place one of the priests, whom you brought as a captive from there. And let him go and live with them. And let him teach them the ordinances of the God of the land.”
17:27. Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.
Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land:

17:27 И повелел царь Ассирийский, и сказал: отправьте туда одного из священников, которых вы выселили оттуда; пусть пойдет и живет там, и он научит их закону Бога той земли.
17:27
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
ο the
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος tell; declare
ἀπάγετε απαγω lead off; lead away
ἐκεῖθεν εκειθεν from there
καὶ και and; even
πορευέσθωσαν πορευομαι travel; go
καὶ και and; even
κατοικείτωσαν κατοικεω settle
ἐκεῖ εκει there
καὶ και and; even
φωτιοῦσιν φωτιζω illuminate; enlighten
αὐτοὺς αυτος he; him
τὸ ο the
κρίμα κριμα judgment
τοῦ ο the
θεοῦ θεος God
τῆς ο the
γῆς γη earth; land
17:27
וַ wa וְ and
יְצַ֨ו yᵊṣˌaw צוה command
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֜וּר ʔaššˈûr אַשּׁוּר Asshur
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הֹלִ֤יכוּ hōlˈîḵû הלך walk
שָׁ֨מָּה֙ šˈāmmā שָׁם there
אֶחָ֤ד ʔeḥˈāḏ אֶחָד one
מֵ מִן from
הַ ha הַ the
כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִגְלִיתֶ֣ם hiḡlîṯˈem גלה uncover
מִ mi מִן from
שָּׁ֔ם ššˈām שָׁם there
וְ wᵊ וְ and
יֵלְכ֖וּ yēlᵊḵˌû הלך walk
וְ wᵊ וְ and
יֵ֣שְׁבוּ yˈēšᵊvû ישׁב sit
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
יֹרֵ֕ם yōrˈēm ירה teach
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
17:27. praecepit autem rex Assyriorum dicens ducite illuc unum de sacerdotibus quos inde captivos adduxistis et vadat et habitet cum eis et doceat eos legitima Dei terrae
And the king of the Assyrians commanded, saying: Carry thither one of the priests whom you brought from thence captive, and let him go, and dwell with them: and let him teach them the ordinances of the God of the land.
17:27. Then the king of the Assyrians commanded, saying: “Lead to that place one of the priests, whom you brought as a captive from there. And let him go and live with them. And let him teach them the ordinances of the God of the land.”
17:27. Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:27: Carry thither one of the priests - Imperfect as this teaching was, it, in the end, overthrew the idolatry of these people, so that soon after the Babylonish captivity they were found to be as free from idolatry as the Jews themselves, and continue so to the present day. But they are now nearly annihilated: the small remains of them is found at Naplouse and Jaffa; they are about thirty families; and men, women, and children, amount to about two hundred persons! They have a synagogue, which they regularly attend every Sabbath; and they go thither clothed in white robes. The reader may find much curious information relative to this people, in a Memoire sur L'Etat actuel des Samaritains, by Baron Sylvestre de Sacy, 8vo., Paris, 1812.
4 Kings (2 Kings) 17:29
Albert Barnes: Notes on the Bible - 1834
17:27: Carry one of the priests ...; let them go and dwell there, and let him teach - The double change of number is curious; but rise text needs no emendation. The priest would require to be accompanied by assistants, who would "go and dwell," but would not be qualified to "teach." The arcana of the worship would be known to none excepting the priests who had ministered at the two national sanctuaries of Dan and Bethel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:27: one of the priests: Jdg 17:13; Kg1 12:31, Kg1 13:2; Ch2 11:15
Geneva 1599
Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God (p) of the land.
(p) That is, how to worship him: thus the wicked rather than losing their conveniences will change to all religions.
John Gill
Then the king of Assyria commanded, saying,.... Gave the following orders and directions:
carry thither one of the priests whom ye brought from thence; for they carried away all the people of every class, civil and religious:
and let him go and dwell there, and let him teach them the manner of the God of the land; it is in the plural number, "let them go", &c. (o); there might be more priests than one ordered, or, however, others, to attend and assist him in his work; the Jews say (p), two were sent to circumcise them, and teach them the book of the law; and they give their names, Dosthai, or Dosithaeus, and Zachariah; and Josephus (q) says, the people desired that priests might be sent to them of the captives.
(o) "eant et sedeant", Montanus. (p) Pirke Eliezer, c. 38. (q) Antiqu. l. 9. c. 14. sect. 3.
17:2817:28: Եւ տարան զմի ՚ի քահանայիցն զոր գերեցին ՚ի Սամարեայ. եւ նստաւ ՚ի Բեթէլ, եւ լուսաւորէր զնոսա, զի երկնչիցին ՚ի Տեառնէ։
28 Գերուած քահանաներից մէկին Սամարիայից տարել էին, բնակեցրել Բեթէլում: Քահանան լուսաւորել էր նրանց եւ սովորեցրել, որ երկիւղ կրեն Տիրոջից:
28 Սամարիայէն գերի բերուած քահանաներէն մէկը գնաց Բեթէլի մէջ բնակեցաւ ու անոնց կը սորվեցնէր թէ ի՛նչպէս Տէրոջմէ վախնալու էին։
Եւ տարան զմի ի քահանայիցն զոր գերեցին ի Սամարիայ. եւ նստաւ ի Բեթէլ, եւ լուսաւորէր զնոսա, [265]զի երկնչիցին ի Տեառնէ:

17:28: Եւ տարան զմի ՚ի քահանայիցն զոր գերեցին ՚ի Սամարեայ. եւ նստաւ ՚ի Բեթէլ, եւ լուսաւորէր զնոսա, զի երկնչիցին ՚ի Տեառնէ։
28 Գերուած քահանաներից մէկին Սամարիայից տարել էին, բնակեցրել Բեթէլում: Քահանան լուսաւորել էր նրանց եւ սովորեցրել, որ երկիւղ կրեն Տիրոջից:
28 Սամարիայէն գերի բերուած քահանաներէն մէկը գնաց Բեթէլի մէջ բնակեցաւ ու անոնց կը սորվեցնէր թէ ի՛նչպէս Տէրոջմէ վախնալու էին։
zohrab-1805▾ eastern-1994▾ western am▾
17:2817:28 И пришел один из священников, которых выселили из Самарии, и жил в Вефиле, и учил их, как чтить Господа.
17:28 καὶ και and; even ἤγαγον αγω lead; pass ἕνα εις.1 one; unit τῶν ο the ἱερέων ιερευς priest ὧν ος who; what ἀπῴκισαν αποικιζω from; away Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἐν εν in Βαιθηλ βαιθηλ and; even ἦν ειμι be φωτίζων φωτιζω illuminate; enlighten αὐτοὺς αυτος he; him πῶς πως.1 how φοβηθῶσιν φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master
17:28 וַ wa וְ and יָּבֹ֞א yyāvˈō בוא come אֶחָ֣ד ʔeḥˈāḏ אֶחָד one מֵ mē מִן from הַ ha הַ the כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הִגְלוּ֙ hiḡlˌû גלה uncover מִ mi מִן from שֹּׁ֣מְרֹ֔ון ššˈōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit בְּ bᵊ בְּ in בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be מֹורֶ֣ה môrˈeh ירה teach אֹתָ֔ם ʔōṯˈām אֵת [object marker] אֵ֖יךְ ʔˌêḵ אֵיךְ how יִֽירְא֥וּ yˈîrᵊʔˌû ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:28. igitur cum venisset unus de sacerdotibus his qui captivi ducti fuerant de Samaria habitavit in Bethel et docebat eos quomodo colerent DominumSo one of the priests, who had been carried away captive from Samaria, came and dwelt in Bethel, and taught them how they should worship the Lord.
28. So one of the priests whom they had carried away from Samaria came and dwelt in Beth-el, and taught them how they should fear the LORD.
17:28. And so, when one of the priests, who had been led away captive from Samaria, had arrived, he lived in Bethel. And he taught them how they should worship the Lord.
17:28. Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD.
Then one of the priests whom they had carried away from Samaria came and dwelt in Beth- el, and taught them how they should fear the LORD:

17:28 И пришел один из священников, которых выселили из Самарии, и жил в Вефиле, и учил их, как чтить Господа.
17:28
καὶ και and; even
ἤγαγον αγω lead; pass
ἕνα εις.1 one; unit
τῶν ο the
ἱερέων ιερευς priest
ὧν ος who; what
ἀπῴκισαν αποικιζω from; away
Σαμαρείας σαμαρεια Samareia; Samaria
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ἐν εν in
Βαιθηλ βαιθηλ and; even
ἦν ειμι be
φωτίζων φωτιζω illuminate; enlighten
αὐτοὺς αυτος he; him
πῶς πως.1 how
φοβηθῶσιν φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
17:28
וַ wa וְ and
יָּבֹ֞א yyāvˈō בוא come
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
מֵ מִן from
הַ ha הַ the
כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הִגְלוּ֙ hiḡlˌû גלה uncover
מִ mi מִן from
שֹּׁ֣מְרֹ֔ון ššˈōmᵊrˈôn שֹׁמְרֹון Samaria
וַ wa וְ and
יֵּ֖שֶׁב yyˌēšev ישׁב sit
בְּ bᵊ בְּ in
בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
מֹורֶ֣ה môrˈeh ירה teach
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
אֵ֖יךְ ʔˌêḵ אֵיךְ how
יִֽירְא֥וּ yˈîrᵊʔˌû ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:28. igitur cum venisset unus de sacerdotibus his qui captivi ducti fuerant de Samaria habitavit in Bethel et docebat eos quomodo colerent Dominum
So one of the priests, who had been carried away captive from Samaria, came and dwelt in Bethel, and taught them how they should worship the Lord.
17:28. And so, when one of the priests, who had been led away captive from Samaria, had arrived, he lived in Bethel. And he taught them how they should worship the Lord.
17:28. Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:28: The priest sent to the colonists was not a true Yahweh-priest, but one of those who had been attached to the calf-worship, probably at Bethel. Hence, he would be willing to tolerate the mixed religion, which a true Yahweh-priest would have unsparingly condemned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:28: in Bethel: Kg1 12:29-32
taught them: Isa 29:13; Mat 15:14
John Gill
Then one of the priests whom, they had carried away from Samaria came and dwelt in Bethel,.... According to an Arabic writer (r), his name was Uzziah; but Epiphanius (s) says his name was Esdras; but he wrongly makes him to be sent by Nebuchadnezzar, thirty years after the captivity of the Jews in Babylon: this priest was, doubtless, one of the priests of the calves; for there were none else in the kingdom of Israel carried captive, and as seems also by his choosing to dwell in Bethel, where probably he formerly dwelt, and officiated in the service of the calf there, and by teaching to make priests of the lowest order of the people, as Jeroboam's priests were, 4Kings 17:32.
and taught them how they should fear the Lord; serve and worship him; he might not teach them the worship of the calves, that being a political business, and now no end to be answered by it; and besides, they were now carried out of the land. This priest taught, no doubt, according to the law of Moses, but was not the author of the Pentateuch; which ridiculous conceit of Le Clerc is sufficiently exposed by Witsius (t).
(r) Abulpharag. Hist. Dynast. Dyn. 3. p. 65. (s) Contr. Haeres. l. 1. Haer. 8. (t) Miscellan. tom. 1. l. 1. c. 14. sect. 7. 28.
John Wesley
Taught them - The manner of God's worship, as it was practised in Israel; as may be gathered both from the quality of this person, who was an Israelitish priest; and from the place of his residence, Beth - el, a place infamous for the worship of the calves, and from the manner of their making priests by this man's direction.
17:2917:29: Եւ արարին ա՛զգք ա՛զգք աստուածս իւրեանց, եւ եդին ՚ի տունս բարձանցն զոր արարին Սամարացիքն. իւրաքանչիւր ազգքն ՚ի քաղաքս իւրեանց յորս ինքեա՛նք բնակէին։
29 Ամէն մի ազգ իր ապրած քաղաքում իր համար տարբեր աստուածներ էր պատրաստել եւ դրել այն բարձունքների վրայ գտնուող մեհեաններում, որ սամարացիներն էին շինել:
29 Ամէն մէկ ազգ իր աստուածները կը շինէր ու Սամարացիներուն շինած բարձր տեղերու տուներուն մէջ կը դնէր, ամէն մէկ ազգ իր բնակած քաղաքին մէջ։
Եւ արարին ազգք ազգք աստուածս իւրեանց, եւ եդին ի տունս բարձանցն զոր արարին Սամարացիքն. իւրաքանչիւր ազգքն ի քաղաքս իւրեանց յորս ինքեանք բնակէին:

17:29: Եւ արարին ա՛զգք ա՛զգք աստուածս իւրեանց, եւ եդին ՚ի տունս բարձանցն զոր արարին Սամարացիքն. իւրաքանչիւր ազգքն ՚ի քաղաքս իւրեանց յորս ինքեա՛նք բնակէին։
29 Ամէն մի ազգ իր ապրած քաղաքում իր համար տարբեր աստուածներ էր պատրաստել եւ դրել այն բարձունքների վրայ գտնուող մեհեաններում, որ սամարացիներն էին շինել:
29 Ամէն մէկ ազգ իր աստուածները կը շինէր ու Սամարացիներուն շինած բարձր տեղերու տուներուն մէջ կը դնէր, ամէն մէկ ազգ իր բնակած քաղաքին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2917:29 Притом сделал каждый народ и своих богов и поставил в капищах высот, какие устроили Самаряне,~--- каждый народ в своих городах, где живут они.
17:29 καὶ και and; even ἦσαν ειμι be ποιοῦντες ποιεω do; make ἔθνη εθνος nation; caste ἔθνη εθνος nation; caste θεοὺς θεος God αὐτῶν αυτος he; him καὶ και and; even ἔθηκαν τιθημι put; make ἐν εν in οἴκῳ οικος home; household τῶν ο the ὑψηλῶν υψηλος high; lofty ὧν ος who; what ἐποίησαν ποιεω do; make οἱ ο the Σαμαρῖται σαμαρειτης Samareitēs; Samaritis ἔθνη εθνος nation; caste ἐν εν in ταῖς ο the πόλεσιν πολις city αὐτῶν αυτος he; him ἐν εν in αἷς ος who; what κατῴκουν κατοικεω settle ἐν εν in αὐταῖς αυτος he; him
17:29 וַ wa וְ and יִּהְי֣וּ yyihyˈû היה be עֹשִׂ֔ים ʕōśˈîm עשׂה make גֹּ֥וי gˌôy גֹּוי people גֹּ֖וי gˌôy גֹּוי people אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) וַ wa וְ and יַּנִּ֣יחוּ׀ yyannˈîḥû נוח settle בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house הַ ha הַ the בָּמֹ֗ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂוּ֙ ʕāśˌû עשׂה make הַ ha הַ the שֹּׁ֣מְרֹנִ֔ים ššˈōmᵊrōnˈîm שֹׁמְרֹונִי from Samaria גֹּ֥וי gˌôy גֹּוי people גֹּוי֙ gôy גֹּוי people בְּ bᵊ בְּ in עָ֣רֵיהֶ֔ם ʕˈārêhˈem עִיר town אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] הֵ֥ם hˌēm הֵם they יֹשְׁבִ֖ים yōšᵊvˌîm ישׁב sit שָֽׁם׃ šˈām שָׁם there
17:29. et unaquaeque gens fabricata est deum suum posueruntque eos in fanis excelsis quae fecerant Samaritae gens et gens in urbibus suis in quibus habitabantAnd every nation made gods of their own and put them in the temples of the high places, which the Samaritans had made, every nation in their cities where they dwelt.
29. Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.
17:29. And each of the nations made gods of their own, and they placed them in the shrines of the high places, which the Samaritans had made: nation after nation, in their cities in which they were living.
17:29. Howbeit every nation made gods of their own, and put [them] in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.
Howbeit every nation made gods of their own, and put [them] in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt:

17:29 Притом сделал каждый народ и своих богов и поставил в капищах высот, какие устроили Самаряне,~--- каждый народ в своих городах, где живут они.
17:29
καὶ και and; even
ἦσαν ειμι be
ποιοῦντες ποιεω do; make
ἔθνη εθνος nation; caste
ἔθνη εθνος nation; caste
θεοὺς θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἔθηκαν τιθημι put; make
ἐν εν in
οἴκῳ οικος home; household
τῶν ο the
ὑψηλῶν υψηλος high; lofty
ὧν ος who; what
ἐποίησαν ποιεω do; make
οἱ ο the
Σαμαρῖται σαμαρειτης Samareitēs; Samaritis
ἔθνη εθνος nation; caste
ἐν εν in
ταῖς ο the
πόλεσιν πολις city
αὐτῶν αυτος he; him
ἐν εν in
αἷς ος who; what
κατῴκουν κατοικεω settle
ἐν εν in
αὐταῖς αυτος he; him
17:29
וַ wa וְ and
יִּהְי֣וּ yyihyˈû היה be
עֹשִׂ֔ים ʕōśˈîm עשׂה make
גֹּ֥וי gˌôy גֹּוי people
גֹּ֖וי gˌôy גֹּוי people
אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
וַ wa וְ and
יַּנִּ֣יחוּ׀ yyannˈîḥû נוח settle
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
הַ ha הַ the
בָּמֹ֗ות bbāmˈôṯ בָּמָה high place
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂוּ֙ ʕāśˌû עשׂה make
הַ ha הַ the
שֹּׁ֣מְרֹנִ֔ים ššˈōmᵊrōnˈîm שֹׁמְרֹונִי from Samaria
גֹּ֥וי gˌôy גֹּוי people
גֹּוי֙ gôy גֹּוי people
בְּ bᵊ בְּ in
עָ֣רֵיהֶ֔ם ʕˈārêhˈem עִיר town
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
הֵ֥ם hˌēm הֵם they
יֹשְׁבִ֖ים yōšᵊvˌîm ישׁב sit
שָֽׁם׃ šˈām שָׁם there
17:29. et unaquaeque gens fabricata est deum suum posueruntque eos in fanis excelsis quae fecerant Samaritae gens et gens in urbibus suis in quibus habitabant
And every nation made gods of their own and put them in the temples of the high places, which the Samaritans had made, every nation in their cities where they dwelt.
17:29. And each of the nations made gods of their own, and they placed them in the shrines of the high places, which the Samaritans had made: nation after nation, in their cities in which they were living.
17:29. Howbeit every nation made gods of their own, and put [them] in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-31: Как по этнографическому своему составу новое население территории бывшего Израильского царства представляло соединение еврейского и пришлого элементов, так и в религии, в богопочитании нового населения существовала двойственность: наряду с Иеговой (долгое время под образом тельца - до времен Иосии, XXIII:15) разные племена, вошедшие в состав его, почитали каждое своего племенного бога: вавилоняне - Суккот-Бенофа, кутийцы Нергала, емафяне - Ашиму, аввийцы - Нивхаза и Тартака, а сепарваимцы совершат сожжение своих детей (т. е. культ, подобный Молохову) своим богам Адрамелеху и Анамелеху. Xарактер культа каждого из этих божеств мало известен. Переводя дословно суккот-беноф: "палатки дочерей", видели (Зельден, Мюнтерг, проф. Гуляев) в этом названии указание на культ вавилонской Астарты, в котором девицы приносили в жертву свою девственность (посл. Иер. 42-43). Но чтение LXX: Σωκχώθ Βενίθ (слав.: Сокхоф Вениф) дало основание ассириологам (Jensen Schradef) видеть во второй составной части названия ассирийское banitu эпитет той же вавилонской Астарты или Истар. ("Истар - банит" или "Царпанит"). Другие же ассириологи считают это название эпитетом бога Меродаха или Мардука и передают его "высший судья вселенной" (ср. Onomast. 204). Нергал, по некоторым, означает "клубящийся свет" (от евр. нер, свет, и галал, вертеть); под этим именем будто бы персы и некоторые другие народы обоготворяли огонь, который постоянно поддерживался в нефтяных колодезях (проф. Гуляев, с 350). По ассириологам (fr. Delitzseh), Нергал (LXX: Εργελ, Vulg.: Nergel, слав.: Гигель), называемый в клинообразных надписях богом Куты, у ассириян был богом львов и изображался, в образе льва, а по астрономическому своему значению соответствовал Марсу (Onomast. 748. Ср. у Пальмова, Идолопоклонство у древн. евреев, 353-355); по раввинам, Нергал почитался в образе петуха. О божестве емафян Ашиме не упоминается в клинообразных надписях; название Ашима, LXX: Asimaq, Vulg.: Asima, слав.: Асимаф (Onomast. 160); сближают с финикийским божеством Есмун (8-я планета), с персидским Асуман, с зендским Асмано, след. считают планетным божеством; с другой стороны, следуя раввинам, считают эмблемой Ашимы козла и в культе видят сходство с египетским Мендесом и греческим Паком (Пальмов, 365-367) Hивхаз, LXX: εβλασερ, Vulg.: Nebahaz, слав.: Авлазер (Onomas. 743) божество аввийцев, то сближается с египетским Анубисом (предполагается, как и у последнего, идол с собачьей головой, как говорили раввины), то почитает злым демоном. Подобное же значение подземного злого божества имел будто бы и Тартах. LXX: Θαρτάκ, слав.: Фарфак; по раввинам, изображался в виде осла (Оnom. 507). Адрамелех и Анамелех (Оnom. 25) - солярные божества. Адрамелех - аккадийское божество, называемое в клинообразных памятниках страшным владыкой огня, олицетворял разрушительную силу солнца, Анамелех - благодетельную; вторая составная часть "мелех", как и огненный культ человеческих жертв, напоминает о Молохе, общесемитском божестве (ср. у Пальмова, 845-350).
Adam Clarke: Commentary on the Bible - 1831
17:29: Every nation made gods of their own - That is, they made gods after the fashion of those which they had worshipped in their own country.
4 Kings (2 Kings) 17:30
Albert Barnes: Notes on the Bible - 1834
17:29: The "Samaritans" here are the Israelites. The temples built by them at the high places Kg1 12:31; Kg1 13:32 had remained standing at the time of their departure. They were now occupied by the new-comers, who set up their own worship in the old sanctuaries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:29: made gods: Psa 115:4-8, Psa 135:15-18; Isa 44:9-20; Jer 10:3-5; Hos 8:5, Hos 8:6; Mic 4:5; Rom 1:23
John Gill
Howbeit, every nation made gods of their own,.... Served and worshipped those they brought with them, and which were the work of their own hands, even the nations, or those out of the nations, mentioned 4Kings 17:24 these, notwithstanding the instructions they had about the worship of the God of Israel, retained and served their own deities: and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt; as the Israelites had built high places everywhere for idolatry, and put images in them, 4Kings 17:9 these Heathens placed their gods there in the room of them, which were as follow.
Robert Jamieson, A. R. Fausset and David Brown
Howbeit every nation made gods of their own--These Assyrian colonists, however, though instructed in the worship, and acknowledging the being of the God of Israel, did not suppose Him to be the only God. Like other heathens, they combined His worship with that of their own gods; and as they formed a promiscuous society from different nations or provinces, a variety of idols was acknowledged among them.
17:3017:30: Եւ արք Բաբելոնի արարին զՍոքքովթ եւ զԲանովթ, եւ արք Քութայ՝ արարին զԱնգեղ, եւ արք Եմաթայ՝ արարին զԱսիմաթ[3969]. [3969] Ոմանք. Արարին զՍաքովթ. կամ՝ զՍովքովթ։
30 Բաբելացիները կառուցել էին Սոքքոթն ու Բանոթը, քութացիները կառուցել էին Անգեղը, եմաթացիները կառուցել էին Ասիմաթը,
30 Բաբելացիները Սաքքովթ–Բանովթը շինեցին ու Քութացիները Ներգաղը շինեցին ու Եմաթացիները Ասիմաթը շինեցին
Եւ արք Բաբելոնի արարին զՍոքքովթ Բանովթ, եւ արք Քութայ արարին զԱնգեղ, եւ արք Եմաթայ արարին զԱսիմաթ:

17:30: Եւ արք Բաբելոնի արարին զՍոքքովթ եւ զԲանովթ, եւ արք Քութայ՝ արարին զԱնգեղ, եւ արք Եմաթայ՝ արարին զԱսիմաթ[3969].
[3969] Ոմանք. Արարին զՍաքովթ. կամ՝ զՍովքովթ։
30 Բաբելացիները կառուցել էին Սոքքոթն ու Բանոթը, քութացիները կառուցել էին Անգեղը, եմաթացիները կառուցել էին Ասիմաթը,
30 Բաբելացիները Սաքքովթ–Բանովթը շինեցին ու Քութացիները Ներգաղը շինեցին ու Եմաթացիները Ասիմաթը շինեցին
zohrab-1805▾ eastern-1994▾ western am▾
17:3017:30 Вавилоняне сделали Суккот-Беноф, Кутийцы сделали Нергала, Емафяне сделали Ашиму,
17:30 καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐποίησαν ποιεω do; make τὴν ο the Σοκχωθβαινιθ σοκχωθβαινιθ and; even οἱ ο the ἄνδρες ανηρ man; husband Χουθ χουθ do; make τὴν ο the Νηριγελ νηριγελ and; even οἱ ο the ἄνδρες ανηρ man; husband Αιμαθ αιμαθ do; make τὴν ο the Ασιμαθ ασιμαθ Asimath
17:30 וְ wᵊ וְ and אַנְשֵׁ֣י ʔanšˈê אִישׁ man בָבֶ֗ל vāvˈel בָּבֶל Babel עָשׂוּ֙ ʕāśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] סֻכֹּ֣ות בְּנֹ֔ות sukkˈôṯ bᵊnˈôṯ סֻכֹּות בְּנֹות Succoth Benoth וְ wᵊ וְ and אַנְשֵׁי־ ʔanšê- אִישׁ man כ֔וּת ḵˈûṯ כּוּת Cuthah עָשׂ֖וּ ʕāśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] נֵֽרְגַ֑ל nˈērᵊḡˈal נֵרְגַל Nergal וְ wᵊ וְ and אַנְשֵׁ֥י ʔanšˌê אִישׁ man חֲמָ֖ת ḥᵃmˌāṯ חֲמָת Hamath עָשׂ֥וּ ʕāśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] אֲשִׁימָֽא׃ ʔᵃšîmˈā אֲשִׁימָא Ashima
17:30. viri enim babylonii fecerunt Socchothbenoth viri autem chutheni fecerunt Nergel et viri de Emath fecerunt AsimaFor the men of Babylon made Sochothbenoth: and the Cuthites made Nergel: and the men of Emath made Asima.
30. And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
17:30. So the men of Babylon made Soccoth-benoth; and the men of Cuth made Nergal; and the men of Hamath made Ashima;
17:30. And the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
And the men of Babylon made Succoth- benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima:

17:30 Вавилоняне сделали Суккот-Беноф, Кутийцы сделали Нергала, Емафяне сделали Ашиму,
17:30
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐποίησαν ποιεω do; make
τὴν ο the
Σοκχωθβαινιθ σοκχωθβαινιθ and; even
οἱ ο the
ἄνδρες ανηρ man; husband
Χουθ χουθ do; make
τὴν ο the
Νηριγελ νηριγελ and; even
οἱ ο the
ἄνδρες ανηρ man; husband
Αιμαθ αιμαθ do; make
τὴν ο the
Ασιμαθ ασιμαθ Asimath
17:30
וְ wᵊ וְ and
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
בָבֶ֗ל vāvˈel בָּבֶל Babel
עָשׂוּ֙ ʕāśˌû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
סֻכֹּ֣ות בְּנֹ֔ות sukkˈôṯ bᵊnˈôṯ סֻכֹּות בְּנֹות Succoth Benoth
וְ wᵊ וְ and
אַנְשֵׁי־ ʔanšê- אִישׁ man
כ֔וּת ḵˈûṯ כּוּת Cuthah
עָשׂ֖וּ ʕāśˌû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
נֵֽרְגַ֑ל nˈērᵊḡˈal נֵרְגַל Nergal
וְ wᵊ וְ and
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
חֲמָ֖ת ḥᵃmˌāṯ חֲמָת Hamath
עָשׂ֥וּ ʕāśˌû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
אֲשִׁימָֽא׃ ʔᵃšîmˈā אֲשִׁימָא Ashima
17:30. viri enim babylonii fecerunt Socchothbenoth viri autem chutheni fecerunt Nergel et viri de Emath fecerunt Asima
For the men of Babylon made Sochothbenoth: and the Cuthites made Nergel: and the men of Emath made Asima.
17:30. So the men of Babylon made Soccoth-benoth; and the men of Cuth made Nergal; and the men of Hamath made Ashima;
17:30. And the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
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Adam Clarke: Commentary on the Bible - 1831
17:30: The men of Babylon made Succoth-benoth - This, literally, signifies the tabernacles of the daughters or young women, and most evidently refers to those public prostitutions of young virgins at the temple of Melitta or Venus among the Babylonians. See at the end of the chapter, Kg2 17:41 (note). From benoth it is probable that the word Venus came, the B being changed into V, as is frequently the case, and the th into s, benoth, Venos. The rabbins say that her emblem was a hen with her chickens; see Jarchi on the place.
The men of Cuth made Nergal - This is supposed to have been the solar orb or light. According to the rabbins, his emblem was a cock. See at the end of the chapter, Kg2 17:41 (note).
The men of Hamath made Ashima - Perhaps the fire; from אשם asham, to make atonement or to purify. Jarchi says this was in the form of a goat. See below on Kg2 17:41 (note).
4 Kings (2 Kings) 17:31
Albert Barnes: Notes on the Bible - 1834
17:30: Succoth-benoth probably represents a Babylonian goddess called Zir-banit, the wife of Merodach. She and her husband were, next to Bel and Beltis, the favorite divinities of the Babylonians.
Nergal, etymologically "the great man," or "the great hero," was the Babylonian god of war and hunting. His name forms an element in the Babylonian royal appellation, Nergal-shar-ezar or Neriglissar. The Assyrian inscriptions connect Nergal in a very special way with Cutha, of which he was evidently the tutelary deity.
Ashima is ingeniously conjectured to be the same as Esmun, the AEsculapius of the Cabiri or "great gods" of the Phoenicians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:30: Babylon: Kg2 17:24
Succoth benoth: Succoth benoth, literally "the tents of the daughters."
Cuth: Cuth is probably the Cush watered by the Gihon, or Araxes, now Aras (Gen 2:13), the ancient country of the Scythians, where we meet with the Quitians, Coethians, or Coete, and Cytheans, and the cities of Cotatis, Cetemane, Cythanum, Cyta, Cethena, etc.
Nergal: Supposed to denote the solar orb; the emblem of which, according to the Rabbins, was a cock.
Ashima: Jarchi says this idol was of the form of a goat.
Geneva 1599
And the men of Babylon made (q) Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
(q) Meaning that every country served the idol that was most esteemed in the place to which they came.
John Gill
And the men of Babylon made Succothbenoth,.... That is, those that came from Babylon made and served an idol of this name, which, according to the Jewish writers (u), were the figures of an hen and chickens; but others suppose them to be the Pleiades, or seven stars, the stars being had in great veneration by the Babylonians; though others rather think those Succothbenoth, "tabernacles", or "booths of the daughters", as the words may be rendered, have respect to the apartments in the temple of Venus, or Mylitta with the Babylonians and Assyrians, in which women once in their lives prostituted themselves to whomsoever asked them, in honour of Venus; of which filthy practice of theirs Herodotus (w) makes mention; and Valerius Maximus speaks (x) of a temple of Sicca Venus, which is near in sound to this, where the like impurities were committed:
and the men of Cuth made Nergal; which, according to the Jews, was in the likeness of a cock; but others, because the first part of the word signifies a lamp, suppose fire is meant, worshipped by the Persians, from whom it is thought these men came; but rather the word signifies, as Hillerus (y) observes, the fountain of light, and denotes the sun, worshipped by the Babylonians, Cuth being a province of theirs; from hence one of the princes of Babylon had part of his name, Jer 39:3.
and the men of Hamath made Ashima; which, the Jews say, was in the form of a goat, without any wool on it, or an ape (z); but according to Hillerus (a), with the Arabs, Ashima is the name of a lion, a symbol of the sun, under which form it might be worshipped; unless Ashima is the same with Shamaim, the heavens, worshipped by the Heathens; we read of the Ashemath of Samaria, by which they swore, Amos 8:14, though that was before these men came thither.
(u) T. Bab. Sanhedrin, fol. 63. 2. (w) Clio, sive, l. 1. c. 199. (x) L. 2. c. 6. sect. 15. (y) Onomastic. Sacr. p. 601. (z) David de Pomis Lexic. fol. 17. 2. (a) Onomast. Sacr. p. 609.
Robert Jamieson, A. R. Fausset and David Brown
Succoth-benoth--that is, the "tents" or "booths of the daughters," similar to those in which the Babylonian damsels celebrated impure rites (Amos 2:8).
Nergal--The Jewish writers say this idol was in the form of a cock, and it is certain that a cock is often associated with a priest on the Assyrian monuments [LAYARD]. But modern critics, looking to the astrological character of Assyrian idolatry, generally consider Nergal as the planet Mars, the god of war. The name of this idol formed part of the appellation of two of the king of Babylon's princes (Jer 39:3).
Ashima--an idol under the form of an entirely bald he-goat.
17:3117:31: եւ Այիացիք արարին՝ զԱբղազեր, եւ զՆեբաս, եւ զԹարթակ, եւ զՍեփարուիմ, ուր այրէին զորդիս իւրեանց ՚ի հուր՝ Ադրամելեքայ, եւ Ամելեքայ՝ աստուածոց Սեփարուիմայ[3970]. [3970] Ոմանք. ԶԱբեղազեր... եւ զՍեփփար՛՛... եւ Ամամելեքայ։
31 այիացիները կառուցել էին Աբլազերը, Նեբասը, Թարթակն ու Սեփփարուիմը, ուր սեփփարուիմացիները կենդանի վառում էին իրենց որդիներին Սեփփարուիմի աստուածներ Ադրամելէքի ու Ամամելէքի համար վառուող հրով:
31 Եւ Աւացիները Նեփասն ու Թարթակը շինեցին ու Սեփարուիմացիները իրենց տղաքը Սեփարուիմացիներու աստուածներուն, Ադրամելէքին ու Անամելէքին համար կրակով կ’այրէին։
եւ Այիացիք արարին [266]զԱբլազեր եւ`` զՆեբաս եւ զԹարթակ եւ [267]զՍեփարուիմ, ուր`` այրէին զորդիս իւրեանց ի հուր Ադրամելեքայ եւ Ամամելեքայ աստուածոց Սեփարուիմայ:

17:31: եւ Այիացիք արարին՝ զԱբղազեր, եւ զՆեբաս, եւ զԹարթակ, եւ զՍեփարուիմ, ուր այրէին զորդիս իւրեանց ՚ի հուր՝ Ադրամելեքայ, եւ Ամելեքայ՝ աստուածոց Սեփարուիմայ[3970].
[3970] Ոմանք. ԶԱբեղազեր... եւ զՍեփփար՛՛... եւ Ամամելեքայ։
31 այիացիները կառուցել էին Աբլազերը, Նեբասը, Թարթակն ու Սեփփարուիմը, ուր սեփփարուիմացիները կենդանի վառում էին իրենց որդիներին Սեփփարուիմի աստուածներ Ադրամելէքի ու Ամամելէքի համար վառուող հրով:
31 Եւ Աւացիները Նեփասն ու Թարթակը շինեցին ու Սեփարուիմացիները իրենց տղաքը Սեփարուիմացիներու աստուածներուն, Ադրամելէքին ու Անամելէքին համար կրակով կ’այրէին։
zohrab-1805▾ eastern-1994▾ western am▾
17:3117:31 Аввийцы сделали Нивхаза и Тартака, а Сепарваимцы сожигали сыновей своих в огне Адрамелеху и Анамелеху, богам Сепарваимским.
17:31 καὶ και and; even οἱ ο the Ευαῖοι ευαιος do; make τὴν ο the Εβλαζερ εβλαζερ and; even τὴν ο the Θαρθακ θαρθακ and; even οἱ ο the Σεπφαρουαιν σεπφαρουαιν burn up τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him ἐν εν in πυρὶ πυρ fire τῷ ο the Αδραμελεχ αδραμελεχ and; even Ανημελεχ ανημελεχ God Σεπφαρουαιν σεπφαρουαιν Seppharouain; Sepfaruen
17:31 וְ wᵊ וְ and הָ hā הַ the עַוִּ֛ים ʕawwˈîm עַוִּים Avvim עָשׂ֥וּ ʕāśˌû עשׂה make נִבְחַ֖ז nivḥˌaz נִבְחַז Nibhaz וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תַּרְתָּ֑ק tartˈāq תַּרְתָּק Tartak וְ wᵊ וְ and הַ ha הַ the סְפַרְוִ֗ים sᵊfarwˈîm סְפַרְוִי Sepharvite שֹׂרְפִ֤ים śōrᵊfˈîm שׂרף burn אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיהֶם֙ bᵊnêhˌem בֵּן son בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire לְ lᵊ לְ to אַדְרַמֶּ֥לֶךְ ʔaḏrammˌeleḵ אַדְרַמֶּלֶךְ [Assyrian god] וַֽ wˈa וְ and עֲנַמֶּ֖לֶךְ ʕᵃnammˌeleḵ עֲנַמֶּלֶךְ Anammelech אֱלֹהֵ֥יאלה *ʔᵉlōhˌê אֱלֹהִים god(s) סְפַרְוָֽיִםספרים *sᵊfarwˈāyim סְפַרְוַיִם Sepharvaim
17:31. porro Evei fecerunt Nebaaz et Tharthac hii autem qui erant de Sepharvaim conburebant filios suos igni Adramelech et Anamelech diis SepharvaimAnd the Hevites made Nebahaz, and Tharthac. And they that were of Sepharvaim burnt their children in fire, to Adramelech and Anamelech, the gods of Sepharvaim.
31. and the Avvites made Nibhaz and Tartak, and the Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim.
17:31. and the Avvites made Nibhaz and Tartak. Then those who were from Sepharvaim burned up their children with fire, for the gods of Sepharvaim: Adram-melech and Anam-melech.
17:31. And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.
And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim:

17:31 Аввийцы сделали Нивхаза и Тартака, а Сепарваимцы сожигали сыновей своих в огне Адрамелеху и Анамелеху, богам Сепарваимским.
17:31
καὶ και and; even
οἱ ο the
Ευαῖοι ευαιος do; make
τὴν ο the
Εβλαζερ εβλαζερ and; even
τὴν ο the
Θαρθακ θαρθακ and; even
οἱ ο the
Σεπφαρουαιν σεπφαρουαιν burn up
τοὺς ο the
υἱοὺς υιος son
αὐτῶν αυτος he; him
ἐν εν in
πυρὶ πυρ fire
τῷ ο the
Αδραμελεχ αδραμελεχ and; even
Ανημελεχ ανημελεχ God
Σεπφαρουαιν σεπφαρουαιν Seppharouain; Sepfaruen
17:31
וְ wᵊ וְ and
הָ הַ the
עַוִּ֛ים ʕawwˈîm עַוִּים Avvim
עָשׂ֥וּ ʕāśˌû עשׂה make
נִבְחַ֖ז nivḥˌaz נִבְחַז Nibhaz
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תַּרְתָּ֑ק tartˈāq תַּרְתָּק Tartak
וְ wᵊ וְ and
הַ ha הַ the
סְפַרְוִ֗ים sᵊfarwˈîm סְפַרְוִי Sepharvite
שֹׂרְפִ֤ים śōrᵊfˈîm שׂרף burn
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיהֶם֙ bᵊnêhˌem בֵּן son
בָּ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
לְ lᵊ לְ to
אַדְרַמֶּ֥לֶךְ ʔaḏrammˌeleḵ אַדְרַמֶּלֶךְ [Assyrian god]
וַֽ wˈa וְ and
עֲנַמֶּ֖לֶךְ ʕᵃnammˌeleḵ עֲנַמֶּלֶךְ Anammelech
אֱלֹהֵ֥יאלה
*ʔᵉlōhˌê אֱלֹהִים god(s)
סְפַרְוָֽיִםספרים
*sᵊfarwˈāyim סְפַרְוַיִם Sepharvaim
17:31. porro Evei fecerunt Nebaaz et Tharthac hii autem qui erant de Sepharvaim conburebant filios suos igni Adramelech et Anamelech diis Sepharvaim
And the Hevites made Nebahaz, and Tharthac. And they that were of Sepharvaim burnt their children in fire, to Adramelech and Anamelech, the gods of Sepharvaim.
17:31. and the Avvites made Nibhaz and Tartak. Then those who were from Sepharvaim burned up their children with fire, for the gods of Sepharvaim: Adram-melech and Anam-melech.
17:31. And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.
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Adam Clarke: Commentary on the Bible - 1831
17:31: The Avites made Nibhaz - This was supposed to be the same as the Anubis of the Egyptians; and was in form partly of a dog, and partly of a man. A very ancient image of this kind now lies before me: it is cut out of stone, about seven inches high; has the body, legs, and arms, of a man; the head and feet of a dog; the thighs and legs covered with scales; the head crowned with a tiara; the arms crossed upon the breasts, with the fingers clenched. The figure stands upright, and the belly is very protuberant. See below.
And Tartak - This is supposed by some to be another name of the same idol; Jarchi says it was in the shape of an ass. Some think these were the representations of the sun in his chariot; Nibhaz representing the solar orb, and Tartak the chariot. See below.
Adrammelech - From אדר adar, glorious, and מלך melech, king. Probably the sun.
Anammelech - From anah, to return, and מלך melech, king. Probably, the Moloch of the Ammonites. Jarchi says, the first was in the form of a mule, the second in the form of a horse; this was probably the moon.
4 Kings (2 Kings) 17:32
Albert Barnes: Notes on the Bible - 1834
17:31: Nibhaz and Tartak are either gods of whom no other notice has come down to us, or intentional corruptions of the Babylonian names Nebo and Tir, the great god of Borsippa, who was the tutelar deity of so many Babylonian kings. The Jews, in their scorn and contempt of polytheism, occasionally and purposely altered, by way of derision, the names of the pagan deities. Anammelech is possibly an instance of the same contemptuous play upon words.
Adrammelech, "the glorious king," signifies the sun. The Assyrian inscriptions commonly designate Tsipar, or Sepharvaim Kg2 17:24, "Sippara of the Sun." The title "Adrammelech" has not yet been found in the inscriptions hitherto; but it would plainly be a fitting epithet of the great luminary.
The sun-god of the Babylonians, Shamas, was united at Sippara and elsewhere with a sun-goddess, Anunit, whose name may be represented in the Anammelech of the text. The Hebrews, taking enough of this name to show what they meant, assimilated the termination to that of the male deity, thus producing a ridiculous effect, regarded as insulting to the gods in question.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:31: the Avites: Kg2 17:24; Ezr 4:9
Nibhaz: Supposed to be the same as the Anubis of the Egyptians; and was in form partly a dog and partly a man.
burnt their children: Kg2 17:17; Lev 18:21; Deu 12:28, Deu 12:31
John Gill
And the Avites made Nibhaz and Tartak,.... The former of which is represented by the Jews in the shape of a dog, deriving the word from "nabach", to bark, as if it was the same with the Anubis Latrator of Virgil (b), an Egyptian deity; though that is said (c) to have its name from NOeb, which in the Egyptian language signifies "gold", the statutes of it being made of gold; and the latter in the form of an ass, for what reason I cannot say; but the first word, according to Hillerus (d), signifies, "the remote one seeth", that is, the sun, which beholds all things; and Tartak is a chain, and may denote the fixed stars chained as it were in their places; or the satellites of the planets, chained to their orbs:
and the Sepharvites burnt their children in fire to Adrammelech and to Anammelech the gods of Sepharvaim; which were the same with Moloch; which may be concluded, partly from the worship paid them, and partly from the signification of their names; both end with "melech", king, which Moloch also signifies; the first may be interpreted the mighty king, and the latter the king that answers in an oracular way; from the first, one of the sons of Sennacherib king of Assyria had his name, Is 37:36, though the Jews, according to their fancy, represent the one in the likeness of a mule, and the other in the likeness of a horse; and some make the one to be a peacock, and the other a pheasant (e); the Septuagint version puts the article before them in the feminine gender, excepting the two last, taking them for she deities, or leaving the word "images", to be understood.
(b) Aeneid. l. 6. So Ovid. Metamorph. l. 9. Fab. 12. ver. 689. (c) Jablonski apud Michael. Obs. Sacr. Exercit. 4. p. 66, 67. (d) Ut supra, (Onomast. Sacr.) p. 859. (e) Vid. Kimchium in loc.
Robert Jamieson, A. R. Fausset and David Brown
Nibhaz--under that of a dog--that Egyptian form of animal-worship having prevailed in ancient Syria, as is evident from the image of a large dog at the mouth of the Nahr-el-Kelb, or Dog river.
Tartak--According to the rabbis, it was in the form of an ass, but others understand it as a planet of ill-omen, probably Saturn.
Adrammelech--supposed by some to be the same as Molech, and in Assyrian mythology to stand for the sun. It was worshipped in the form of a mule--others maintain in that of a peacock.
Anammelech--worshipped in the form of a hare; others say in that of a goat.
17:3217:32: եւ երկնչէին ՚ի Տեառնէ. եւ բնակեցուցին զգարշելիսն իւրեանց ՚ի տունս բարձանցն զոր արարին ՚ի Սամարիա իւրաքանչիւր ազգաց յորում բնակէին։ Եւ երկնչէին ՚ի Տեառնէ, եւ արարին իւրեանց քուրմս բարձանց[3971]։ [3971] Ոմանք. Իւրաքանչիւր ազգք ազգք յորում բնակէին։
32 Նրանք երկիւղ էին կրում նաեւ Տիրոջից, սակայն իրենց գարշելի կուռքերը հաստատել էին բարձունքների վրայ գտնուող մեհեաններում, որ ամէն մի ազգ շինել էր Սամարիայում, այնտեղ, ուր նրանք բնակւում էին: Թէեւ Տիրոջից երկիւղ էին կրում, բայց բարձունքների վրայ քրմեր էին նշանակել.
32 Քանի որ Տէրոջմէ կը վախնային, իրենց ամենէն ցած մարդոցմէն բարձր տեղերու քուրմեր կ’որոշէին, որոնք անոնց համար բարձր տեղերու տուներուն մէջ զոհ կ’ընէին։
[268]եւ երկնչէին ի Տեառնէ, եւ բնակեցուցին զգարշելիսն իւրեանց ի տունս բարձանցն զոր արարին ի Սամարիա իւրաքանչիւր ազգաց յորում բնակէին:`` Եւ երկնչէին ի Տեառնէ, եւ արարին իւրեանց քուրմս [269]բարձանց:

17:32: եւ երկնչէին ՚ի Տեառնէ. եւ բնակեցուցին զգարշելիսն իւրեանց ՚ի տունս բարձանցն զոր արարին ՚ի Սամարիա իւրաքանչիւր ազգաց յորում բնակէին։ Եւ երկնչէին ՚ի Տեառնէ, եւ արարին իւրեանց քուրմս բարձանց[3971]։
[3971] Ոմանք. Իւրաքանչիւր ազգք ազգք յորում բնակէին։
32 Նրանք երկիւղ էին կրում նաեւ Տիրոջից, սակայն իրենց գարշելի կուռքերը հաստատել էին բարձունքների վրայ գտնուող մեհեաններում, որ ամէն մի ազգ շինել էր Սամարիայում, այնտեղ, ուր նրանք բնակւում էին: Թէեւ Տիրոջից երկիւղ էին կրում, բայց բարձունքների վրայ քրմեր էին նշանակել.
32 Քանի որ Տէրոջմէ կը վախնային, իրենց ամենէն ցած մարդոցմէն բարձր տեղերու քուրմեր կ’որոշէին, որոնք անոնց համար բարձր տեղերու տուներուն մէջ զոհ կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
17:3217:32 Между тем чтили и Господа, и сделали у себя священников высот из среды своей, и они служили у них в капищах высот.
17:32 καὶ και and; even ἦσαν ειμι be φοβούμενοι φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master καὶ και and; even κατῴκισαν κατοικιζω settle τὰ ο the βδελύγματα βδελυγμα abomination αὐτῶν αυτος he; him ἐν εν in τοῖς ο the οἴκοις οικος home; household τῶν ο the ὑψηλῶν υψηλος high; lofty ἃ ος who; what ἐποίησαν ποιεω do; make ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria ἔθνος εθνος nation; caste ἔθνος εθνος nation; caste ἐν εν in πόλει πολις city ἐν εν in ᾗ ος who; what κατῴκουν κατοικεω settle ἐν εν in αὐτῇ αυτος he; him καὶ και and; even ἦσαν ειμι be φοβούμενοι φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own ἱερεῖς ιερευς priest τῶν ο the ὑψηλῶν υψηλος high; lofty καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own ἐν εν in οἴκῳ οικος home; household τῶν ο the ὑψηλῶν υψηλος high; lofty
17:32 וַ wa וְ and יִּהְי֥וּ yyihyˌû היה be יְרֵאִ֖ים yᵊrēʔˌîm ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּעֲשׂ֨וּ yyaʕᵃśˌû עשׂה make לָהֶ֤ם lāhˈem לְ to מִ mi מִן from קְצֹותָם֙ qᵊṣôṯˌām קְצֹות end כֹּהֲנֵ֣י kōhᵃnˈê כֹּהֵן priest בָמֹ֔ות vāmˈôṯ בָּמָה high place וַ wa וְ and יִּהְי֛וּ yyihyˈû היה be עֹשִׂ֥ים ʕōśˌîm עשׂה make לָהֶ֖ם lāhˌem לְ to בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house הַ ha הַ the בָּמֹֽות׃ bbāmˈôṯ בָּמָה high place
17:32. et nihilominus colebant Dominum fecerunt autem sibi de novissimis sacerdotes excelsorum et ponebant eos in fanis sublimibusAnd nevertheless they worshipped the Lord. And they made to themselves, of the lowest of the people, priests of the high places, and they placed them in the temples of the high places.
32. So they feared the LORD, and made unto them from among themselves priests of the high places, which sacrificed for them in the houses of the high places.
17:32. But nevertheless, they worshipped the Lord. Then they made for themselves, from the least of the people, priests of the high places. And they placed them in the shrines of the high places.
17:32. So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places.
So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places:

17:32 Между тем чтили и Господа, и сделали у себя священников высот из среды своей, и они служили у них в капищах высот.
17:32
καὶ και and; even
ἦσαν ειμι be
φοβούμενοι φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
κατῴκισαν κατοικιζω settle
τὰ ο the
βδελύγματα βδελυγμα abomination
αὐτῶν αυτος he; him
ἐν εν in
τοῖς ο the
οἴκοις οικος home; household
τῶν ο the
ὑψηλῶν υψηλος high; lofty
ος who; what
ἐποίησαν ποιεω do; make
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
ἔθνος εθνος nation; caste
ἔθνος εθνος nation; caste
ἐν εν in
πόλει πολις city
ἐν εν in
ος who; what
κατῴκουν κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
ἦσαν ειμι be
φοβούμενοι φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
ἱερεῖς ιερευς priest
τῶν ο the
ὑψηλῶν υψηλος high; lofty
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
ἐν εν in
οἴκῳ οικος home; household
τῶν ο the
ὑψηλῶν υψηλος high; lofty
17:32
וַ wa וְ and
יִּהְי֥וּ yyihyˌû היה be
יְרֵאִ֖ים yᵊrēʔˌîm ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּעֲשׂ֨וּ yyaʕᵃśˌû עשׂה make
לָהֶ֤ם lāhˈem לְ to
מִ mi מִן from
קְצֹותָם֙ qᵊṣôṯˌām קְצֹות end
כֹּהֲנֵ֣י kōhᵃnˈê כֹּהֵן priest
בָמֹ֔ות vāmˈôṯ בָּמָה high place
וַ wa וְ and
יִּהְי֛וּ yyihyˈû היה be
עֹשִׂ֥ים ʕōśˌîm עשׂה make
לָהֶ֖ם lāhˌem לְ to
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
הַ ha הַ the
בָּמֹֽות׃ bbāmˈôṯ בָּמָה high place
17:32. et nihilominus colebant Dominum fecerunt autem sibi de novissimis sacerdotes excelsorum et ponebant eos in fanis sublimibus
And nevertheless they worshipped the Lord. And they made to themselves, of the lowest of the people, priests of the high places, and they placed them in the temples of the high places.
17:32. But nevertheless, they worshipped the Lord. Then they made for themselves, from the least of the people, priests of the high places. And they placed them in the shrines of the high places.
17:32. So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-41: Подробно характеризуется смешанный, или двоеверный, характер религии самарян, остававшейся такой и до времени свящ. писателя, т. е. до половины VI века до Р. X., ср. блаж. Феодорит, вопр. 49.
Adam Clarke: Commentary on the Bible - 1831
17:32: Of the lowest of them priests - One priest was not enough for this motley population; and, as the priesthood was probably neither respectable nor lucrative, it was only the lowest of the people who would enter into the employment.
4 Kings (2 Kings) 17:33
Albert Barnes: Notes on the Bible - 1834
17:32: Of the lowest of them - Rather, "from all ranks." See marginal reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:32: made unto themselves: Kg1 12:31, Kg1 13:33
the houses: Kg2 17:29, Kg2 23:19; Kg1 13:31
John Gill
So they feared the Lord,.... Worshipped the God of Israel in the manner they were taught:
and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places; these were made after the manner of Jeroboam's priests, 3Kings 12:31, and were to sacrifice to the God of Israel in the high places, and temples built there; for otherwise they had, no doubt, priests of their own to sacrifice to their gods, and which they brought with them.
John Wesley
Sacrificed - Unto the true God: for as to the worship of their own gods, they needed no instruction, and would not permit a person of another religion to minister therein.
17:3317:33: Եւ երկնչէին ՚ի Տեառնէ, եւ պաշտէին զաստուածս իւրեանց, ըստ կրօնից ազգացն՝ զորս Աստուած մերժեաց անտի։
33 թէեւ երկիւղ էին կրում Տիրոջից, բայց պաշտում էին իրենց աստուածներին ըստ այն ազգերի կրօնների, որոնց Աստուած մերժել էր:
33 Անոնք Տէրոջմէ կը վախնային, նաեւ իրենց աստուածներուն ծառայութիւն կ’ընէին այն ազգերուն արարողութիւններովը՝ որոնց մէջէն փոխադրուած էին։
Եւ երկնչէին ի Տեառնէ, եւ պաշտէին զաստուածս իւրեանց, ըստ կրօնից ազգացն` զորս Աստուած մերժեաց անտի:

17:33: Եւ երկնչէին ՚ի Տեառնէ, եւ պաշտէին զաստուածս իւրեանց, ըստ կրօնից ազգացն՝ զորս Աստուած մերժեաց անտի։
33 թէեւ երկիւղ էին կրում Տիրոջից, բայց պաշտում էին իրենց աստուածներին ըստ այն ազգերի կրօնների, որոնց Աստուած մերժել էր:
33 Անոնք Տէրոջմէ կը վախնային, նաեւ իրենց աստուածներուն ծառայութիւն կ’ընէին այն ազգերուն արարողութիւններովը՝ որոնց մէջէն փոխադրուած էին։
zohrab-1805▾ eastern-1994▾ western am▾
17:3317:33 Господа они чтили, и богам своим они служили по обычаю народов, из которых выселили их.
17:33 τὸν ο the κύριον κυριος lord; master ἐφοβοῦντο φοβεω afraid; fear καὶ και and; even τοῖς ο the θεοῖς θεος God αὐτῶν αυτος he; him ἐλάτρευον λατρευω employed by κατὰ κατα down; by τὸ ο the κρίμα κριμα judgment τῶν ο the ἐθνῶν εθνος nation; caste ὅθεν οθεν from which; for which reason ἀπῴκισεν αποικιζω he; him ἐκεῖθεν εκειθεν from there
17:33 אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הָי֣וּ hāyˈû היה be יְרֵאִ֑ים yᵊrēʔˈîm ירא fear וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֱלֹֽהֵיהֶם֙ ʔᵉlˈōhêhem אֱלֹהִים god(s) הָי֣וּ hāyˈû היה be עֹֽבְדִ֔ים ʕˈōvᵊḏˈîm עבד work, serve כְּ kᵊ כְּ as מִשְׁפַּט֙ mišpˌaṭ מִשְׁפָּט justice הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִגְל֥וּ hiḡlˌû גלה uncover אֹתָ֖ם ʔōṯˌām אֵת [object marker] מִ mi מִן from שָּֽׁם׃ ššˈām שָׁם there
17:33. et cum Dominum colerent diis quoque suis serviebant iuxta consuetudinem gentium de quibus translati fuerant SamariamAnd when they worshipped the Lord, they served also their own gods, according to the custom of the nations out of which they were brought to Samaria:
33. They feared the LORD, and served their own gods, after the manner of the nations from among whom they had been carried away.
17:33. And though they worshipped the Lord, they also served their own gods, according to the custom of the nations from which they had been transferred into Samaria.
17:33. They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence.
They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence:

17:33 Господа они чтили, и богам своим они служили по обычаю народов, из которых выселили их.
17:33
τὸν ο the
κύριον κυριος lord; master
ἐφοβοῦντο φοβεω afraid; fear
καὶ και and; even
τοῖς ο the
θεοῖς θεος God
αὐτῶν αυτος he; him
ἐλάτρευον λατρευω employed by
κατὰ κατα down; by
τὸ ο the
κρίμα κριμα judgment
τῶν ο the
ἐθνῶν εθνος nation; caste
ὅθεν οθεν from which; for which reason
ἀπῴκισεν αποικιζω he; him
ἐκεῖθεν εκειθεν from there
17:33
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הָי֣וּ hāyˈû היה be
יְרֵאִ֑ים yᵊrēʔˈîm ירא fear
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹֽהֵיהֶם֙ ʔᵉlˈōhêhem אֱלֹהִים god(s)
הָי֣וּ hāyˈû היה be
עֹֽבְדִ֔ים ʕˈōvᵊḏˈîm עבד work, serve
כְּ kᵊ כְּ as
מִשְׁפַּט֙ mišpˌaṭ מִשְׁפָּט justice
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִגְל֥וּ hiḡlˌû גלה uncover
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
מִ mi מִן from
שָּֽׁם׃ ššˈām שָׁם there
17:33. et cum Dominum colerent diis quoque suis serviebant iuxta consuetudinem gentium de quibus translati fuerant Samariam
And when they worshipped the Lord, they served also their own gods, according to the custom of the nations out of which they were brought to Samaria:
17:33. And though they worshipped the Lord, they also served their own gods, according to the custom of the nations from which they had been transferred into Samaria.
17:33. They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:33: They feared the Lord, and served their own gods - They did not relinquish their own idolatry but incorporated the worship of the true God with that of their idols. They were afraid of Jehovah, who had sent lions among them; and therefore they offered him a sort of worship that he might not thus afflict them: but they served other gods, devoted themselves affectionately to them, because their worship was such as gratified their grossest passions, and most sinful propensities.
4 Kings (2 Kings) 17:36
Albert Barnes: Notes on the Bible - 1834
17:33: Understand the passage thus: "They (the colonists) served their own gods after the manner of the nations from which they (the government) removed them," i. e., after the manner of their own countrymen at home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:33: They feared: Kg2 17:41; Kg1 18:21; Hos 10:2; Zep 1:5; Mat 6:24; Luk 16:13
whom they carried: etc. or, who carried them away from thence, The new inhabitants of the land imitated the idolatrous Israelites, by associating their idols with Jehovah, as the objects of worship. The remainder, however, of the verses seem to relate to the Israelites after they were carried captive. They still persevered in idolatry and disobedience; and not being purified, were left to be consumed in the furnace. It is said that the Israelites "did not fear the Lord," yet the heathens, who followed their example, are said "to have feared the Lord." The Israelites did not so much as fear the wrath of Almighty God; but, on the other hand, the poor pagans feared the power of his wrath, and to avert it paid some ignorant worship, according to the wretched instructions given them. As this was an external acknowledgment of his power and Godhead, and a homage paid to him, he was pleased in consequence to withdraw his judgments from them. - Scott
Geneva 1599
They (r) feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence.
(r) That is, they had a certain knowledge of God, and feared him because of the punishment, but they continued to be idolaters as do the papists who worship both God and idols: but this is not to fear God, as appears in (4Kings 17:34).
John Gill
They feared the Lord, and served their own gods,.... Worshipped both:
after the manner of the nations whom they carried away from thence; the Israelites, whom they had carried captive from Samaria; they worshipped the Lord in their idols, as they did, who pretended to worship God in the calves; so they worshipped the supreme God in and by their idols, and made use of them as mediators with him.
John Wesley
They feared - They worshipped God externally in that way which the Israelites used. But every nation made gods of their own besides.
17:3417:34: Եւ մինչեւ ցայսօր առնեն նոքա ըստ կրօնից նոցա, եւ երկնչին ՚ի Տեառնէ. եւ առնեն ըստ կրօնից նոցա, եւ ըստ իրաւանց նոցա՝ եւ ըստ օրինաց. եւ ըստ պատուիրանին զոր պատուիրեաց Տէր որդւոցն Յակոբայ, որում եդ անուն Իսրայէլ[3972]. [3972] Ոմանք. Եւ մինչեւ ցայսօր առնէին... եւ երկնչէին ՚ի Տեառնէ. եւ առնէին ըստ կրօնից նոցա, եւ ըստ պատուիրանաց նոցա, եւ ըստ օրինաց։
34 Մինչեւ օրս նրանք առաջնորդւում են իրենց սովորութիւններով. թէեւ երկիւղ են կրում Տիրոջից, բայց վարւում են ըստ իրենց սովորութիւնների, կանոնների եւ օրէնքների, նաեւ ըստ այն պատուիրանի, որ Տէրը պատուիրել էր Յակոբի որդիներին: Տէրը Յակոբի անունը դրել էր Իսրայէլ:
34 Անոնք մինչեւ այսօր առաջուան սովորութիւններուն պէս կ’ընեն. ո՛չ Տէրոջմէ կը վախնան եւ ո՛չ իրենց կանոններն ու պատուիրանքները կը կատարեն, ո՛չ ալ այն օրէնքն ու պատուիրանքը, որ Տէրը Յակոբի որդիներուն տուաւ, որուն անունը Իսրայէլ դրեր էր։
Եւ մինչեւ ցայսօր առնէին նոքա ըստ [270]կրօնից նոցա, եւ երկնչէին ի Տեառնէ. եւ`` առնէին ըստ կրօնից [271]նոցա եւ ըստ իրաւանց [272]նոցա եւ`` ըստ օրինաց եւ ըստ պատուիրանին զոր պատուիրեաց Տէր որդւոցն Յակոբայ, որում եդ անուն Իսրայէլ:

17:34: Եւ մինչեւ ցայսօր առնեն նոքա ըստ կրօնից նոցա, եւ երկնչին ՚ի Տեառնէ. եւ առնեն ըստ կրօնից նոցա, եւ ըստ իրաւանց նոցա՝ եւ ըստ օրինաց. եւ ըստ պատուիրանին զոր պատուիրեաց Տէր որդւոցն Յակոբայ, որում եդ անուն Իսրայէլ[3972].
[3972] Ոմանք. Եւ մինչեւ ցայսօր առնէին... եւ երկնչէին ՚ի Տեառնէ. եւ առնէին ըստ կրօնից նոցա, եւ ըստ պատուիրանաց նոցա, եւ ըստ օրինաց։
34 Մինչեւ օրս նրանք առաջնորդւում են իրենց սովորութիւններով. թէեւ երկիւղ են կրում Տիրոջից, բայց վարւում են ըստ իրենց սովորութիւնների, կանոնների եւ օրէնքների, նաեւ ըստ այն պատուիրանի, որ Տէրը պատուիրել էր Յակոբի որդիներին: Տէրը Յակոբի անունը դրել էր Իսրայէլ:
34 Անոնք մինչեւ այսօր առաջուան սովորութիւններուն պէս կ’ընեն. ո՛չ Տէրոջմէ կը վախնան եւ ո՛չ իրենց կանոններն ու պատուիրանքները կը կատարեն, ո՛չ ալ այն օրէնքն ու պատուիրանքը, որ Տէրը Յակոբի որդիներուն տուաւ, որուն անունը Իսրայէլ դրեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
17:3417:34 До сего дня поступают они по прежним своим обычаям: не боятся Господа и не поступают по уставам и по обрядам, и по закону и по заповедям, которые заповедал Господь сынам Иакова, которому дал Он имя Израиля.
17:34 ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he αὐτοὶ αυτος he; him ἐποίουν ποιεω do; make κατὰ κατα down; by τὸ ο the κρίμα κριμα judgment αὐτῶν αυτος he; him αὐτοὶ αυτος he; him φοβοῦνται φοβεω afraid; fear καὶ και and; even αὐτοὶ αυτος he; him ποιοῦσιν ποιεω do; make κατὰ κατα down; by τὰ ο the δικαιώματα δικαιωμα justification αὐτῶν αυτος he; him καὶ και and; even κατὰ κατα down; by τὴν ο the κρίσιν κρισις decision; judgment αὐτῶν αυτος he; him καὶ και and; even κατὰ κατα down; by τὸν ο the νόμον νομος.1 law καὶ και and; even κατὰ κατα down; by τὴν ο the ἐντολήν εντολη direction; injunction ἣν ος who; what ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τοῖς ο the υἱοῖς υιος son Ιακωβ ιακωβ Iakōb; Iakov οὗ ος who; what ἔθηκεν τιθημι put; make τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ισραηλ ισραηλ.1 Israel
17:34 עַ֣ד ʕˈaḏ עַד unto הַ ha הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the זֶּה֙ zzˌeh זֶה this הֵ֣ם hˈēm הֵם they עֹשִׂ֔ים ʕōśˈîm עשׂה make כַּ ka כְּ as † הַ the מִּשְׁפָּטִ֖ים mmišpāṭˌîm מִשְׁפָּט justice הָ hā הַ the רִֽאשֹׁנִ֑ים rˈišōnˈîm רִאשֹׁון first אֵינָ֤ם ʔênˈām אַיִן [NEG] יְרֵאִים֙ yᵊrēʔîm ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֵינָ֣ם ʔênˈām אַיִן [NEG] עֹשִׂ֗ים ʕōśˈîm עשׂה make כְּ kᵊ כְּ as חֻקֹּתָם֙ ḥuqqōṯˌām חֻקָּה regulation וּ û וְ and כְ ḵᵊ כְּ as מִשְׁפָּטָ֔ם mišpāṭˈām מִשְׁפָּט justice וְ wᵊ וְ and כַ ḵa כְּ as † הַ the תֹּורָ֣ה ttôrˈā תֹּורָה instruction וְ wᵊ וְ and כַ ḵa כְּ as † הַ the מִּצְוָ֗ה mmiṣwˈā מִצְוָה commandment אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֤ה ṣiwwˈā צוה command יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׂ֥ם śˌām שׂים put שְׁמֹ֖ו šᵊmˌô שֵׁם name יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
17:34. usque in praesentem diem morem sequuntur antiquum non timent Dominum neque custodiunt caerimonias eius et iudicia et legem et mandatum quod praeceperat Dominus filiis Iacob quem cognominavit IsrahelUnto this day they follow the old manner: they fear not the Lord, neither do they keep his ceremonies, and judgments, and law, and the commandment, which the Lord commanded the children of Jacob, whom he surnamed Israel:
34. Unto this day they do after the former manners: they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law or after the commandment which the LORD commanded the children of Jacob, whom he named Israel;
17:34. Even to the present day, they follow the ancient customs; they do not fear the Lord, and they do not keep his ceremonies, and judgments, and law, and commandment, which the Lord had instructed to the sons of Jacob, whom he named Israel.
17:34. Unto this day they do after the former manners: they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom he named Israel;
Unto this day they do after the former manners: they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom he named Israel:

17:34 До сего дня поступают они по прежним своим обычаям: не боятся Господа и не поступают по уставам и по обрядам, и по закону и по заповедям, которые заповедал Господь сынам Иакова, которому дал Он имя Израиля.
17:34
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
αὐτοὶ αυτος he; him
ἐποίουν ποιεω do; make
κατὰ κατα down; by
τὸ ο the
κρίμα κριμα judgment
αὐτῶν αυτος he; him
αὐτοὶ αυτος he; him
φοβοῦνται φοβεω afraid; fear
καὶ και and; even
αὐτοὶ αυτος he; him
ποιοῦσιν ποιεω do; make
κατὰ κατα down; by
τὰ ο the
δικαιώματα δικαιωμα justification
αὐτῶν αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
κρίσιν κρισις decision; judgment
αὐτῶν αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τὸν ο the
νόμον νομος.1 law
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
ἐντολήν εντολη direction; injunction
ἣν ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
τοῖς ο the
υἱοῖς υιος son
Ιακωβ ιακωβ Iakōb; Iakov
οὗ ος who; what
ἔθηκεν τιθημι put; make
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ισραηλ ισραηλ.1 Israel
17:34
עַ֣ד ʕˈaḏ עַד unto
הַ ha הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
הֵ֣ם hˈēm הֵם they
עֹשִׂ֔ים ʕōśˈîm עשׂה make
כַּ ka כְּ as
הַ the
מִּשְׁפָּטִ֖ים mmišpāṭˌîm מִשְׁפָּט justice
הָ הַ the
רִֽאשֹׁנִ֑ים rˈišōnˈîm רִאשֹׁון first
אֵינָ֤ם ʔênˈām אַיִן [NEG]
יְרֵאִים֙ yᵊrēʔîm ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵינָ֣ם ʔênˈām אַיִן [NEG]
עֹשִׂ֗ים ʕōśˈîm עשׂה make
כְּ kᵊ כְּ as
חֻקֹּתָם֙ ḥuqqōṯˌām חֻקָּה regulation
וּ û וְ and
כְ ḵᵊ כְּ as
מִשְׁפָּטָ֔ם mišpāṭˈām מִשְׁפָּט justice
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
תֹּורָ֣ה ttôrˈā תֹּורָה instruction
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
מִּצְוָ֗ה mmiṣwˈā מִצְוָה commandment
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֤ה ṣiwwˈā צוה command
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׂ֥ם śˌām שׂים put
שְׁמֹ֖ו šᵊmˌô שֵׁם name
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
17:34. usque in praesentem diem morem sequuntur antiquum non timent Dominum neque custodiunt caerimonias eius et iudicia et legem et mandatum quod praeceperat Dominus filiis Iacob quem cognominavit Israhel
Unto this day they follow the old manner: they fear not the Lord, neither do they keep his ceremonies, and judgments, and law, and the commandment, which the Lord commanded the children of Jacob, whom he surnamed Israel:
17:34. Even to the present day, they follow the ancient customs; they do not fear the Lord, and they do not keep his ceremonies, and judgments, and law, and commandment, which the Lord had instructed to the sons of Jacob, whom he named Israel.
17:34. Unto this day they do after the former manners: they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom he named Israel;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:34: They fear not the Lord - The new-comers in one sense feared Yahweh Kg2 17:33, Kg2 17:41. They acknowledged His name, admitted Him among their gods, and kept up His worship at the high place at Bethel according to the rites instituted by Jeroboam Kg2 17:28. But in another sense they did not fear Him. To acknowledge Yahweh together with other gods is not really to acknowledge Him at all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:34: fear not: Kg2 17:25, Kg2 17:27, Kg2 17:28, Kg2 17:33
whom he named Israel: Gen 32:28, Gen 33:20, Gen 35:10; Kg1 11:31, Kg1 18:11; Isa 48:1
Geneva 1599
Unto this day they do after the former manners: they fear not the LORD, neither do they after (s) their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom he named Israel;
(s) He means by this the Israelites to whom God had given his commandments.
John Gill
Unto this day they do after the former manners,.... Which may be understood either of the new colonies in Samaria doing after the former customs in their own land, or after the customs of the idolatrous Israelites; or of the Israelites in captivity continuing in their idolatry, not being in the least reformed by their troubles; or of such of them as were left in the land, who repented not of their idolatries, nor reformed from them:
they fear not the Lord; did not worship him, at least not alone, and much less in a spiritual manner, with reverence and godly fear:
neither do they after their statutes, or after their ordinances, or after the law and commandment which the Lord commanded the children of Jacob, whom he named Israel; that is, they did not observe the statutes and ordinances of the law given on Mount Sinai respecting religious worship, to act according to them.
John Wesley
Unto this day - That is, till the time when this book was written, above three hundred years in all, till the time of Alexander the Great, when they were prevailed upon to call away their idols. Former manners - As the Israelites before their captivity, gave these nations an ill example, in serving the Lord, and Baal together; so, or after their former manner, they do unto this day, in the land of their captivity. They fear not - Though they pretended to fear, and serve both the Lord and idols, yet in truth they did not, and do not fear or worship the Lord, but their own calves, or other vain inventions: and God will not accept that mongrel and false worship, which they pretend to give to the true God. Statutes - God's law delivered to their fathers, and to them, as their inheritance, Ps 119:111. This is alleged as an evidence, that they did not fear the Lord, whatsoever they pretended, because they lived in the constant breach of his statutes. Israel - A name, signifying his special interest in God, and power with him, which was given to him, not only for himself, but for his posterity also, whom God frequently honours with that name. And by this great favour he aggravates their sin.
Robert Jamieson, A. R. Fausset and David Brown
Unto this day--the time of the Babylonian exile, when this book was composed. Their religion was a strange medley or compound of the service of God and the service of idols. Such was the first settlement of the people, afterwards called Samaritans, who were sent from Assyria to colonize the land, when the kingdom of Israel, after having continued three hundred fifty-six years, was overthrown.
17:3517:35: եւ ուխտեաց Տէր ուխտ՝ եւ պատուիրեաց նոցա եւ ասէ. Մի՛ երկնչիցիք յաստուածոց օտարաց, եւ մի՛ երկիրպագանիցէք նոցա, եւ մի՛ պաշտիցէք զնոսա, եւ մի՛ զոհիցէք նոցա.
35 Տէրը նրանց հետ ուխտ էր դրել, պատուիրել ու ասել. «Մի՛ վախեցէք օտար աստուածներից, մի՛ երկրպագէք նրանց, մի՛ պաշտէք նրանց, զոհեր մի՛ մատուցէք նրանց,
35 Տէրը անոնց հետ ուխտ ըրեր էր ու անոնց պատուիրեր էր՝ ըսելով. «Ուրիշ աստուածներէ մի՛ վախնաք ու անոնց երկրպագութիւն մի՛ ընէք եւ անոնց ծառայութիւն մի՛ ընէք ու անոնց զոհ մի՛ մատուցանէք.
Եւ ուխտեաց Տէր ուխտ եւ պատուիրեաց նոցա եւ ասէ. Մի՛ երկնչիցիք յաստուածոց օտարաց, եւ մի՛ երկիր պագանիցէք նոցա, եւ մի՛ պաշտիցէք զնոսա, եւ մի՛ զոհիցէք նոցա:

17:35: եւ ուխտեաց Տէր ուխտ՝ եւ պատուիրեաց նոցա եւ ասէ. Մի՛ երկնչիցիք յաստուածոց օտարաց, եւ մի՛ երկիրպագանիցէք նոցա, եւ մի՛ պաշտիցէք զնոսա, եւ մի՛ զոհիցէք նոցա.
35 Տէրը նրանց հետ ուխտ էր դրել, պատուիրել ու ասել. «Մի՛ վախեցէք օտար աստուածներից, մի՛ երկրպագէք նրանց, մի՛ պաշտէք նրանց, զոհեր մի՛ մատուցէք նրանց,
35 Տէրը անոնց հետ ուխտ ըրեր էր ու անոնց պատուիրեր էր՝ ըսելով. «Ուրիշ աստուածներէ մի՛ վախնաք ու անոնց երկրպագութիւն մի՛ ընէք եւ անոնց ծառայութիւն մի՛ ընէք ու անոնց զոհ մի՛ մատուցանէք.
zohrab-1805▾ eastern-1994▾ western am▾
17:3517:35 Заключил Господь с ними завет и заповедал им, говоря: не чтите богов иных, и не поклоняйтесь им, и не служите им, и не приносите жертв им,
17:35 καὶ και and; even διέθετο διατιθεμαι put through; make κύριος κυριος lord; master μετ᾿ μετα with; amid αὐτῶν αυτος he; him διαθήκην διαθηκη covenant καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him λέγων λεγω tell; declare οὐ ου not φοβηθήσεσθε φοβεω afraid; fear θεοὺς θεος God ἑτέρους ετερος different; alternate καὶ και and; even οὐ ου not προσκυνήσετε προσκυνεω worship αὐτοῖς αυτος he; him καὶ και and; even οὐ ου not λατρεύσετε λατρευω employed by αὐτοῖς αυτος he; him καὶ και and; even οὐ ου not θυσιάσετε θυσιαζω he; him
17:35 וַ wa וְ and יִּכְרֹ֨ת yyiḵrˌōṯ כרת cut יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אִתָּם֙ ʔittˌām אֵת together with בְּרִ֔ית bᵊrˈîṯ בְּרִית covenant וַ wa וְ and יְצַוֵּ֣ם yᵊṣawwˈēm צוה command לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹ֥א lˌō לֹא not תִֽירְא֖וּ ṯˈîrᵊʔˌû ירא fear אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other וְ wᵊ וְ and לֹא־ lō- לֹא not תִשְׁתַּחֲו֣וּ ṯištaḥᵃwˈû חוה bow down לָהֶ֔ם lāhˈem לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not תַעַבְד֔וּם ṯaʕavᵊḏˈûm עבד work, serve וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִזְבְּח֖וּ ṯizbᵊḥˌû זבח slaughter לָהֶֽם׃ lāhˈem לְ to
17:35. et percusserat cum eis pactum et mandaverat eis dicens nolite timere deos alienos et non adoretis eos neque colatis et non immoletis eisWith whom he made a covenant, and charged them, saying: You shall not fear strange gods, nor shall you adore them, nor worship them, nor sacrifice to them.
35. with whom the LORD had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them:
17:35. And he had struck a covenant with them, and he had commanded them, saying: “You shall not fear foreign gods, and you shall not adore them, and you shall not worship them, and you shall not sacrifice to them.
17:35. With whom the LORD had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them:
With whom the LORD had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them:

17:35 Заключил Господь с ними завет и заповедал им, говоря: не чтите богов иных, и не поклоняйтесь им, и не служите им, и не приносите жертв им,
17:35
καὶ και and; even
διέθετο διατιθεμαι put through; make
κύριος κυριος lord; master
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
διαθήκην διαθηκη covenant
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
λέγων λεγω tell; declare
οὐ ου not
φοβηθήσεσθε φοβεω afraid; fear
θεοὺς θεος God
ἑτέρους ετερος different; alternate
καὶ και and; even
οὐ ου not
προσκυνήσετε προσκυνεω worship
αὐτοῖς αυτος he; him
καὶ και and; even
οὐ ου not
λατρεύσετε λατρευω employed by
αὐτοῖς αυτος he; him
καὶ και and; even
οὐ ου not
θυσιάσετε θυσιαζω he; him
17:35
וַ wa וְ and
יִּכְרֹ֨ת yyiḵrˌōṯ כרת cut
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אִתָּם֙ ʔittˌām אֵת together with
בְּרִ֔ית bᵊrˈîṯ בְּרִית covenant
וַ wa וְ and
יְצַוֵּ֣ם yᵊṣawwˈēm צוה command
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹ֥א lˌō לֹא not
תִֽירְא֖וּ ṯˈîrᵊʔˌû ירא fear
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִשְׁתַּחֲו֣וּ ṯištaḥᵃwˈû חוה bow down
לָהֶ֔ם lāhˈem לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תַעַבְד֔וּם ṯaʕavᵊḏˈûm עבד work, serve
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִזְבְּח֖וּ ṯizbᵊḥˌû זבח slaughter
לָהֶֽם׃ lāhˈem לְ to
17:35. et percusserat cum eis pactum et mandaverat eis dicens nolite timere deos alienos et non adoretis eos neque colatis et non immoletis eis
With whom he made a covenant, and charged them, saying: You shall not fear strange gods, nor shall you adore them, nor worship them, nor sacrifice to them.
17:35. And he had struck a covenant with them, and he had commanded them, saying: “You shall not fear foreign gods, and you shall not adore them, and you shall not worship them, and you shall not sacrifice to them.
17:35. With whom the LORD had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:35: With whom: Kg2 17:15; Exo 19:5, Exo 19:6, Exo 24:6-8; Deu 29:10-15; Jer 31:31-34; Heb 8:6-13
charged them: Exo 20:4, Exo 20:5, Exo 34:12-17; Deu 4:23-27, Deu 13:1-18; Jos 23:7, Jos 23:16
fear other gods: Jdg 6:10; Jer 10:5
John Gill
With whom the Lord had made a covenant,.... As he did at Sinai, 4Kings 17:15.
and charged them, saying, ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them; all which is contained in the first and second commandments of the law.
17:3617:36: այլ Տեառն Աստուծոյ որ եհան զձեզ յերկրէն Եգիպտացւոց մեծաւ զօրութեամբ, եւ բարձր բազկաւ. ՚ի նմանէ՛ երկնչիցիք, եւ նմա՛ երկիրպագանիցէք, եւ նմա՛ զոհիցէք։
36 այլ վախեցէ՛ք Տէր Աստծուց, որը մեծ զօրութեամբ ու հզօր բազկով ձեզ դուրս բերեց Եգիպտոսից: Նրանի՛ց վախեցէք, նրա՛ն երկրպագեցէք ու նրա՛ն զոհեր մատուցեցէք:
36 Հապա ձեզ Եգիպտոսի երկրէն մեծ զօրութիւնով ու բարձր բազուկով հանող Տէրոջմէն վախցէ՛ք եւ անոր երկրպագութիւն ըրէ՛ք ու անոր զոհ մատուցանեցէ՛ք։
այլ Տեառն [273]Աստուծոյ որ եհան զձեզ յերկրէն Եգիպտացւոց մեծաւ զօրութեամբ եւ բարձր բազկաւ, ի նմանէ երկնչիցիք, եւ նմա երկիր պագանիցէք եւ նմա զոհիցէք:

17:36: այլ Տեառն Աստուծոյ որ եհան զձեզ յերկրէն Եգիպտացւոց մեծաւ զօրութեամբ, եւ բարձր բազկաւ. ՚ի նմանէ՛ երկնչիցիք, եւ նմա՛ երկիրպագանիցէք, եւ նմա՛ զոհիցէք։
36 այլ վախեցէ՛ք Տէր Աստծուց, որը մեծ զօրութեամբ ու հզօր բազկով ձեզ դուրս բերեց Եգիպտոսից: Նրանի՛ց վախեցէք, նրա՛ն երկրպագեցէք ու նրա՛ն զոհեր մատուցեցէք:
36 Հապա ձեզ Եգիպտոսի երկրէն մեծ զօրութիւնով ու բարձր բազուկով հանող Տէրոջմէն վախցէ՛ք եւ անոր երկրպագութիւն ըրէ՛ք ու անոր զոհ մատուցանեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
17:3617:36 но Господа, Который вывел вас из земли Египетской силою великою и мышцею простертою,~--- Его чтите и Ему поклоняйтесь, и Ему приносите жертвы,
17:36 ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than τῷ ο the κυρίῳ κυριος lord; master ὃς ος who; what ἀνήγαγεν αναγω lead up; head up ὑμᾶς υμας you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐν εν in ἰσχύι ισχυς force μεγάλῃ μεγας great; loud καὶ και and; even ἐν εν in βραχίονι βραχιων arm ὑψηλῷ υψηλος high; lofty αὐτὸν αυτος he; him φοβηθήσεσθε φοβεω afraid; fear καὶ και and; even αὐτῷ αυτος he; him προσκυνήσετε προσκυνεω worship καὶ και and; even αὐτῷ αυτος he; him θύσετε θυω immolate; sacrifice
17:36 כִּ֣י kˈî כִּי that אִֽם־ ʔˈim- אִם if אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] הֶעֱלָ֨ה heʕᵉlˌā עלה ascend אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] מֵ mē מִן from אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in כֹ֧חַ ḵˈōₐḥ כֹּחַ strength גָּדֹ֛ול gāḏˈôl גָּדֹול great וּ û וְ and בִ vi בְּ in זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm נְטוּיָ֖ה nᵊṭûyˌā נטה extend אֹתֹ֣ו ʔōṯˈô אֵת [object marker] תִירָ֑אוּ ṯîrˈāʔû ירא fear וְ wᵊ וְ and לֹ֥ו lˌô לְ to תִֽשְׁתַּחֲו֖וּ ṯˈištaḥᵃwˌû חוה bow down וְ wᵊ וְ and לֹ֥ו lˌô לְ to תִזְבָּֽחוּ׃ ṯizbˈāḥû זבח slaughter
17:36. sed Dominum Deum vestrum qui eduxit vos de terra Aegypti in fortitudine magna et in brachio extento ipsum timete illum adorate et ipsi immolateBut the Lord, your God, who brought you out of the land of Egypt, with great power, and a stretched out arm, him shall you fear, and him shall you adore, and to him shall you sacrifice.
36. but the LORD, who brought you up out of the land of Egypt with great power and with a stretched out arm, him shall ye fear, and unto him shall ye bow yourselves, and to him shall ye sacrifice:
17:36. But the Lord, your God, who led you away from the land of Egypt, with great strength and with an outstretched arm, him shall you fear, and him shall you adore, and to him shall you sacrifice.
17:36. But the LORD, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice.
But the LORD, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice:

17:36 но Господа, Который вывел вас из земли Египетской силою великою и мышцею простертою,~--- Его чтите и Ему поклоняйтесь, и Ему приносите жертвы,
17:36
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
τῷ ο the
κυρίῳ κυριος lord; master
ὃς ος who; what
ἀνήγαγεν αναγω lead up; head up
ὑμᾶς υμας you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐν εν in
ἰσχύι ισχυς force
μεγάλῃ μεγας great; loud
καὶ και and; even
ἐν εν in
βραχίονι βραχιων arm
ὑψηλῷ υψηλος high; lofty
αὐτὸν αυτος he; him
φοβηθήσεσθε φοβεω afraid; fear
καὶ και and; even
αὐτῷ αυτος he; him
προσκυνήσετε προσκυνεω worship
καὶ και and; even
αὐτῷ αυτος he; him
θύσετε θυω immolate; sacrifice
17:36
כִּ֣י kˈî כִּי that
אִֽם־ ʔˈim- אִם if
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
הֶעֱלָ֨ה heʕᵉlˌā עלה ascend
אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker]
מֵ מִן from
אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
כֹ֧חַ ḵˈōₐḥ כֹּחַ strength
גָּדֹ֛ול gāḏˈôl גָּדֹול great
וּ û וְ and
בִ vi בְּ in
זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm
נְטוּיָ֖ה nᵊṭûyˌā נטה extend
אֹתֹ֣ו ʔōṯˈô אֵת [object marker]
תִירָ֑אוּ ṯîrˈāʔû ירא fear
וְ wᵊ וְ and
לֹ֥ו lˌô לְ to
תִֽשְׁתַּחֲו֖וּ ṯˈištaḥᵃwˌû חוה bow down
וְ wᵊ וְ and
לֹ֥ו lˌô לְ to
תִזְבָּֽחוּ׃ ṯizbˈāḥû זבח slaughter
17:36. sed Dominum Deum vestrum qui eduxit vos de terra Aegypti in fortitudine magna et in brachio extento ipsum timete illum adorate et ipsi immolate
But the Lord, your God, who brought you out of the land of Egypt, with great power, and a stretched out arm, him shall you fear, and him shall you adore, and to him shall you sacrifice.
17:36. But the Lord, your God, who led you away from the land of Egypt, with great strength and with an outstretched arm, him shall you fear, and him shall you adore, and to him shall you sacrifice.
17:36. But the LORD, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice.
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Adam Clarke: Commentary on the Bible - 1831
17:36: But the Lord - Jehovah, the supreme, self-existent, and eternal Being; author of all being and life. This was to be the sole object of their adoration.
Who brought you up - This was a strong reason why they should adore Him only: he had saved them from the hands of their enemies, and he did it in such a way as to show his power to be irresistible; in such a Being they might safely confide.
Him shall ye fear - Here is the manner in which he is to be worshipped. Him ye shall reverence as your Lawgiver and Judge; ye shall respect and keep all his commandments; doing what he has enjoined, and avoiding what he has forbidden.
Him shall ye worship - Before Him ye shall bow the knee; living in the spirit of obedience, and performing every religious act in the deepest humility.
And to him shall ye do sacrifice - Ye shall consider that, as ye have sinned, so ye deserve death; ye shall therefore bring your living victims to the altar of the Lord, and let their life's blood be poured out there, as an atonement for your souls. We see in this verse three important points:
1. The object of their worship.
2. The reasons of that worship; and,
3. The spirit and manner in which it was to be performed: viz.,
1. In fear,
2. Humility; and,
3. By sacrifice.
4 Kings (2 Kings) 17:41
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:36: a stretched: Exo 6:6, Exo 9:15; Deu 5:15; Jer 32:21; Act 4:30
him shall ye fear: Lev 19:32; Deu 6:13, Deu 10:20, Deu 12:5, Deu 12:6, Deu 12:11, Deu 12:12; Mat 10:28; Rev 15:4
John Gill
But the Lord, which brought you up out of the land of Egypt, with a great power, and a stretched out arm,.... Which is observed, to show the obligations they lay under, in point of gratitude, to serve the Lord:
him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice: and him only, and not other gods; none but he being the object of religious fear and divine worship, and to whom sacrifices should be offered.
17:3717:37: Եւ իրաւանց եւ դատաստանաց եւ օրինաց, եւ պատուիրանացն զորս գրեաց ձեզ՝ զգուշանայցէ՛ք առնել. եւ մի՛ երկնչիցիք յաստուածոց օտարաց.
37 Ձեզ համար գրուած կանոնները, դատաստանները, օրէնքներն ու պատուիրանները զգուշութեա՛մբ գործադրեցէք: Մի՛ վախեցէք օտար աստուածներից,
37 Ձեզի համար տրուած պատուէրները, օրէնքն ու պատուիրանքը միշտ զգուշութեամբ գործադրեցէք եւ ուրիշ աստուածներէ մի՛ վախնաք
եւ իրաւանց եւ դատաստանաց եւ օրինաց եւ պատուիրանացն զորս գրեաց ձեզ` զգուշանայցէք առնել. եւ մի՛ երկնչիցիք յաստուածոց օտարաց:

17:37: Եւ իրաւանց եւ դատաստանաց եւ օրինաց, եւ պատուիրանացն զորս գրեաց ձեզ՝ զգուշանայցէ՛ք առնել. եւ մի՛ երկնչիցիք յաստուածոց օտարաց.
37 Ձեզ համար գրուած կանոնները, դատաստանները, օրէնքներն ու պատուիրանները զգուշութեա՛մբ գործադրեցէք: Մի՛ վախեցէք օտար աստուածներից,
37 Ձեզի համար տրուած պատուէրները, օրէնքն ու պատուիրանքը միշտ զգուշութեամբ գործադրեցէք եւ ուրիշ աստուածներէ մի՛ վախնաք
zohrab-1805▾ eastern-1994▾ western am▾
17:3717:37 и уставы, и учреждения, и закон, и заповеди, которые Он написал вам, старайтесь исполнять во все дни, и не чтите богов иных;
17:37 καὶ και and; even τὰ ο the δικαιώματα δικαιωμα justification καὶ και and; even τὰ ο the κρίματα κριμα judgment καὶ και and; even τὸν ο the νόμον νομος.1 law καὶ και and; even τὰς ο the ἐντολάς εντολη direction; injunction ἃς ος who; what ἔγραψεν γραφω write ὑμῖν υμιν you φυλάσσεσθε φυλασσω guard; keep ποιεῖν ποιεω do; make πάσας πας all; every τὰς ο the ἡμέρας ημερα day καὶ και and; even οὐ ου not φοβηθήσεσθε φοβεω afraid; fear θεοὺς θεος God ἑτέρους ετερος different; alternate
17:37 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֻקִּ֨ים ḥuqqˌîm חֹק portion וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּשְׁפָּטִ֜ים mmišpāṭˈîm מִשְׁפָּט justice וְ wᵊ וְ and הַ ha הַ the תֹּורָ֤ה ttôrˈā תֹּורָה instruction וְ wᵊ וְ and הַ ha הַ the מִּצְוָה֙ mmiṣwˌā מִצְוָה commandment אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] כָּתַ֣ב kāṯˈav כתב write לָכֶ֔ם lāḵˈem לְ to תִּשְׁמְר֥וּן tišmᵊrˌûn שׁמר keep לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִ֑ים yyāmˈîm יֹום day וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִֽירְא֖וּ ṯˈîrᵊʔˌû ירא fear אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
17:37. caerimonias quoque et iudicia et legem et mandatum quod scripsit vobis custodite ut faciatis cunctis diebus et non timeatis deos alienosAnd the ceremonies, and judgments, and law, and the commandment, which he wrote for you, you shall observe to do them always: and you shall not fear strange gods.
37. and the statutes and the ordinances, and the law and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods:
17:37. Also, the ceremonies, and judgments, and law, and commandment, which he wrote for you, you shall keep so that you do them for all days. And you shall not fear strange gods.
17:37. And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods.
And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods:

17:37 и уставы, и учреждения, и закон, и заповеди, которые Он написал вам, старайтесь исполнять во все дни, и не чтите богов иных;
17:37
καὶ και and; even
τὰ ο the
δικαιώματα δικαιωμα justification
καὶ και and; even
τὰ ο the
κρίματα κριμα judgment
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
καὶ και and; even
τὰς ο the
ἐντολάς εντολη direction; injunction
ἃς ος who; what
ἔγραψεν γραφω write
ὑμῖν υμιν you
φυλάσσεσθε φυλασσω guard; keep
ποιεῖν ποιεω do; make
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
καὶ και and; even
οὐ ου not
φοβηθήσεσθε φοβεω afraid; fear
θεοὺς θεος God
ἑτέρους ετερος different; alternate
17:37
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֻקִּ֨ים ḥuqqˌîm חֹק portion
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּשְׁפָּטִ֜ים mmišpāṭˈîm מִשְׁפָּט justice
וְ wᵊ וְ and
הַ ha הַ the
תֹּורָ֤ה ttôrˈā תֹּורָה instruction
וְ wᵊ וְ and
הַ ha הַ the
מִּצְוָה֙ mmiṣwˌā מִצְוָה commandment
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
כָּתַ֣ב kāṯˈav כתב write
לָכֶ֔ם lāḵˈem לְ to
תִּשְׁמְר֥וּן tišmᵊrˌûn שׁמר keep
לַ la לְ to
עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִ֑ים yyāmˈîm יֹום day
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִֽירְא֖וּ ṯˈîrᵊʔˌû ירא fear
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
17:37. caerimonias quoque et iudicia et legem et mandatum quod scripsit vobis custodite ut faciatis cunctis diebus et non timeatis deos alienos
And the ceremonies, and judgments, and law, and the commandment, which he wrote for you, you shall observe to do them always: and you shall not fear strange gods.
17:37. Also, the ceremonies, and judgments, and law, and commandment, which he wrote for you, you shall keep so that you do them for all days. And you shall not fear strange gods.
17:37. And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods.
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Albert Barnes: Notes on the Bible - 1834
17:37: Which he wrote for you - It is worth observing here, first, that the author regards the whole Law as given to the Israelites in a written form; and secondly, that he looks on the real writer as God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:37: the statutes: Lev 19:37; Deu 4:44, Deu 4:45, Deu 5:31-33, Deu 6:1, Deu 6:2, Deu 12:32; Ch1 29:19; Psa 19:8-11; Psa 105:44, Psa 105:45
wrote for you: Deu 31:9, Deu 31:11; Neh 9:13, Neh 9:14
and ye shall not: Kg2 17:35
John Gill
And the statutes, and the ordinances, and the law, and the commandment which he wrote for you,.... On the two tables of stone:
ye shall observe to do for evermore; those commands relating to religious worship, especially the object of it, and to moral duties, being of eternal obligation; and all other statutes and ordinances of a ceremonial kind he ordered to be written for them, being such that they were to regard until the Messiah came, and a new world began:
and ye shall not fear other gods; which is repeated, that it might be observed, as it also afterwards is.
17:3817:38: եւ զուխտն զոր ուխտեաց ընդ ձեզ՝ մի՛ ցրիցէք. եւ մի՛ երկնչիցիք յաստուածոց օտարաց,
38 մի՛ մոռացէք այն ուխտը, որ Տէրը դրել է ձեզ հետ, մի՛ վախեցէք օտար աստուածներից, այլ ձեր Տէ՛ր Աստծուց երկիւղ կրեցէք:
38 Ու ձեզի հետ ըրած ուխտս մի՛ մոռնաք եւ ուրիշ աստուածներէ մի՛ վախնաք.
եւ զուխտն զոր ուխտեաց ընդ ձեզ` մի՛ ցրիցէք. եւ մի՛ երկնչիցիք յաստուածոց օտարաց:

17:38: եւ զուխտն զոր ուխտեաց ընդ ձեզ՝ մի՛ ցրիցէք. եւ մի՛ երկնչիցիք յաստուածոց օտարաց,
38 մի՛ մոռացէք այն ուխտը, որ Տէրը դրել է ձեզ հետ, մի՛ վախեցէք օտար աստուածներից, այլ ձեր Տէ՛ր Աստծուց երկիւղ կրեցէք:
38 Ու ձեզի հետ ըրած ուխտս մի՛ մոռնաք եւ ուրիշ աստուածներէ մի՛ վախնաք.
zohrab-1805▾ eastern-1994▾ western am▾
17:3817:38 и завета, который Я заключил с вами, не забывайте, и не чтите богов иных,
17:38 καὶ και and; even τὴν ο the διαθήκην διαθηκη covenant ἣν ος who; what διέθετο διατιθεμαι put through; make μεθ᾿ μετα with; amid ὑμῶν υμων your οὐκ ου not ἐπιλήσεσθε επιλανθανομαι forget καὶ και and; even οὐ ου not φοβηθήσεσθε φοβεω afraid; fear θεοὺς θεος God ἑτέρους ετερος different; alternate
17:38 וְ wᵊ וְ and הַ ha הַ the בְּרִ֛ית bbᵊrˈîṯ בְּרִית covenant אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כָּרַ֥תִּי kārˌattî כרת cut אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with לֹ֣א lˈō לֹא not תִשְׁכָּ֑חוּ ṯiškˈāḥû שׁכח forget וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִֽירְא֖וּ ṯˈîrᵊʔˌû ירא fear אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
17:38. et pactum quod percussi vobiscum nolite oblivisci nec colatis deos alienosAnd the covenant that he made with you, you shall not forget: neither shall ye worship strange Gods,
38. and the covenant that I have made with you ye shall not forget; neither shall ye fear other gods:
17:38. And the covenant, which he struck with you, you shall not forget; neither shall you worship strange gods.
17:38. And the covenant that I have made with you ye shall not forget; neither shall ye fear other gods.
And the covenant that I have made with you ye shall not forget; neither shall ye fear other gods:

17:38 и завета, который Я заключил с вами, не забывайте, и не чтите богов иных,
17:38
καὶ και and; even
τὴν ο the
διαθήκην διαθηκη covenant
ἣν ος who; what
διέθετο διατιθεμαι put through; make
μεθ᾿ μετα with; amid
ὑμῶν υμων your
οὐκ ου not
ἐπιλήσεσθε επιλανθανομαι forget
καὶ και and; even
οὐ ου not
φοβηθήσεσθε φοβεω afraid; fear
θεοὺς θεος God
ἑτέρους ετερος different; alternate
17:38
וְ wᵊ וְ and
הַ ha הַ the
בְּרִ֛ית bbᵊrˈîṯ בְּרִית covenant
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
כָּרַ֥תִּי kārˌattî כרת cut
אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with
לֹ֣א lˈō לֹא not
תִשְׁכָּ֑חוּ ṯiškˈāḥû שׁכח forget
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִֽירְא֖וּ ṯˈîrᵊʔˌû ירא fear
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
17:38. et pactum quod percussi vobiscum nolite oblivisci nec colatis deos alienos
And the covenant that he made with you, you shall not forget: neither shall ye worship strange Gods,
17:38. And the covenant, which he struck with you, you shall not forget; neither shall you worship strange gods.
17:38. And the covenant that I have made with you ye shall not forget; neither shall ye fear other gods.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:38: ye shall not forget: Deu 4:23, Deu 6:12, Deu 8:14-18
John Gill
And the covenant that I have made with you, ye shall not forget,.... The law given at Mount Sinai; the first table of which chiefly concerned the worship of the one true and living God, and forbid the worship of any other, as follows:
neither shall ye fear other gods; or make them the object of worship.
17:3917:39: այլ ՚ի Տեառնէ Աստուծոյ ձերմէ երկնչիջիք, եւ նա փրկեսցէ զձեզ յամենայն թշնամեաց ձերոց։
39 Նա ձեզ կը փրկի ձեր բոլոր թշնամիներից:
39 Հապա ձեր Տէր Աստուծմէն վախցէք ու անիկա ձեր բոլոր թշնամիներուն ձեռքէն ձեզ պիտի ազատէ»։
այլ ի Տեառնէ Աստուծոյ ձերմէ երկնչիցիք, եւ նա փրկեսցէ զձեզ յամենայն թշնամեաց ձերոց:

17:39: այլ ՚ի Տեառնէ Աստուծոյ ձերմէ երկնչիջիք, եւ նա փրկեսցէ զձեզ յամենայն թշնամեաց ձերոց։
39 Նա ձեզ կը փրկի ձեր բոլոր թշնամիներից:
39 Հապա ձեր Տէր Աստուծմէն վախցէք ու անիկա ձեր բոլոր թշնամիներուն ձեռքէն ձեզ պիտի ազատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:3917:39 только Господа Бога вашего чтите, и Он избавит вас от руки всех врагов ваших.
17:39 ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than τὸν ο the κύριον κυριος lord; master θεὸν θεος God ὑμῶν υμων your φοβηθήσεσθε φοβεω afraid; fear καὶ και and; even αὐτὸς αυτος he; him ἐξελεῖται εξαιρεω extract; take out ὑμᾶς υμας you ἐκ εκ from; out of πάντων πας all; every τῶν ο the ἐχθρῶν εχθρος hostile; enemy ὑμῶν υμων your
17:39 כִּ֛י kˈî כִּי that אִֽם־ ʔˈim- אִם if אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s) תִּירָ֑אוּ tîrˈāʔû ירא fear וְ wᵊ וְ and הוּא֙ hû הוּא he יַצִּ֣יל yaṣṣˈîl נצל deliver אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand כָּל־ kol- כֹּל whole אֹיְבֵיכֶֽם׃ ʔōyᵊvêḵˈem איב be hostile
17:39. sed Dominum Deum vestrum timete et ipse eruet vos de manu omnium inimicorum vestrorumBut fear the Lord, your God, and he shall deliver you out of the hand of all your enemies.
39. but the LORD your God shall ye fear; and he shall deliver you out of the hand of all your enemies.
17:39. But you shall fear the Lord, your God. And he will rescue you from the hand of all your enemies.”
17:39. But the LORD your God ye shall fear; and he shall deliver you out of the hand of all your enemies.
But the LORD your God ye shall fear; and he shall deliver you out of the hand of all your enemies:

17:39 только Господа Бога вашего чтите, и Он избавит вас от руки всех врагов ваших.
17:39
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
τὸν ο the
κύριον κυριος lord; master
θεὸν θεος God
ὑμῶν υμων your
φοβηθήσεσθε φοβεω afraid; fear
καὶ και and; even
αὐτὸς αυτος he; him
ἐξελεῖται εξαιρεω extract; take out
ὑμᾶς υμας you
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
ὑμῶν υμων your
17:39
כִּ֛י kˈî כִּי that
אִֽם־ ʔˈim- אִם if
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s)
תִּירָ֑אוּ tîrˈāʔû ירא fear
וְ wᵊ וְ and
הוּא֙ הוּא he
יַצִּ֣יל yaṣṣˈîl נצל deliver
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
כָּל־ kol- כֹּל whole
אֹיְבֵיכֶֽם׃ ʔōyᵊvêḵˈem איב be hostile
17:39. sed Dominum Deum vestrum timete et ipse eruet vos de manu omnium inimicorum vestrorum
But fear the Lord, your God, and he shall deliver you out of the hand of all your enemies.
17:39. But you shall fear the Lord, your God. And he will rescue you from the hand of all your enemies.”
17:39. But the LORD your God ye shall fear; and he shall deliver you out of the hand of all your enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:39: the Lord: Kg2 17:36; Sa1 12:24; Isa 8:12-14; Jer 10:7; Mat 10:28; Luk 1:50
he shall deliver: Neh 9:27; Luk 1:71, Luk 1:74, Luk 1:75
John Gill
But the Lord your God ye shall fear,.... Or worship him, both internally and externally, according to his revealed will; for the fear of God includes both internal and external worship:
and he shall deliver you out of the hand of all your enemies; that is, provided they feared and served him as he required, and it became them to do.
17:4017:40: Եւ մի՛ ունկնդիր լինիք կրօնից նոցա զոր նոքա առնիցեն[3973]։ [3973] Այլք. Եւ մի՛ ունկնդիր լինիցիք կրօնից։
40 Մի՛ հաւատացէք նրանց կրօնին, որին նրանք հետեւում են:
40 Բայց անոնք հնազանդութիւն չըրին, հապա իրենց առաջուան սովորութիւններուն պէս ըրին։
Եւ [274]մի՛ ունկնդիր լինիցիք կրօնից նոցա զոր նոքա առնիցեն:

17:40: Եւ մի՛ ունկնդիր լինիք կրօնից նոցա զոր նոքա առնիցեն[3973]։
[3973] Այլք. Եւ մի՛ ունկնդիր լինիցիք կրօնից։
40 Մի՛ հաւատացէք նրանց կրօնին, որին նրանք հետեւում են:
40 Բայց անոնք հնազանդութիւն չըրին, հապա իրենց առաջուան սովորութիւններուն պէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
17:4017:40 Но они не послушали, а поступали по прежним своим обычаям.
17:40 καὶ και and; even οὐκ ου not ἀκούσεσθε ακουω hear ἐπὶ επι in; on τῷ ο the κρίματι κριμα judgment αὐτῶν αυτος he; him ὃ ος who; what αὐτοὶ αυτος he; him ποιοῦσιν ποιεω do; make
17:40 וְ wᵊ וְ and לֹ֖א lˌō לֹא not שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear כִּ֛י kˈî כִּי that אִֽם־ ʔˈim- אִם if כְּ kᵊ כְּ as מִשְׁפָּטָ֥ם mišpāṭˌām מִשְׁפָּט justice הָֽ hˈā הַ the רִאשֹׁ֖ון rišˌôn רִאשֹׁון first הֵ֥ם hˌēm הֵם they עֹשִֽׂים׃ ʕōśˈîm עשׂה make
17:40. illi vero non audierunt sed iuxta consuetudinem suam pristinam perpetrabantBut they did not hearken to them, but did according to their old custom.
40. Howbeit they did not hearken, but they did after their former manner.
17:40. Yet truly, they did not listen to this. Instead, they acted in accord with their earlier custom.
17:40. Howbeit they did not hearken, but they did after their former manner.
Howbeit they did not hearken, but they did after their former manner:

17:40 Но они не послушали, а поступали по прежним своим обычаям.
17:40
καὶ και and; even
οὐκ ου not
ἀκούσεσθε ακουω hear
ἐπὶ επι in; on
τῷ ο the
κρίματι κριμα judgment
αὐτῶν αυτος he; him
ος who; what
αὐτοὶ αυτος he; him
ποιοῦσιν ποιεω do; make
17:40
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear
כִּ֛י kˈî כִּי that
אִֽם־ ʔˈim- אִם if
כְּ kᵊ כְּ as
מִשְׁפָּטָ֥ם mišpāṭˌām מִשְׁפָּט justice
הָֽ hˈā הַ the
רִאשֹׁ֖ון rišˌôn רִאשֹׁון first
הֵ֥ם hˌēm הֵם they
עֹשִֽׂים׃ ʕōśˈîm עשׂה make
17:40. illi vero non audierunt sed iuxta consuetudinem suam pristinam perpetrabant
But they did not hearken to them, but did according to their old custom.
17:40. Yet truly, they did not listen to this. Instead, they acted in accord with their earlier custom.
17:40. Howbeit they did not hearken, but they did after their former manner.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:40: they did not: Jer 13:23
but they did: Kg2 17:8, Kg2 17:12, Kg2 17:34; Deu 4:28
John Gill
Howbeit, they did not hearken, but did after their former manner. They did not repent of their idolatries, but persisted in them, and even when they were in captivity in Assyria, or such of them as were left in the land.
17:4117:41: Եւ երկնչէին ազգքն այնոքիկ ՚ի Տեառնէ. եւ դրօշելոց իւրեանց ծառայէին, եւ որդիք նոցա, եւ որդիք որդւոց նոցա, որպէս եւ արարին հարք իւրեանց՝ առնե՛ն մինչեւ ցայսօր։
41 Այդ ազգերը թէպէտ Տիրոջից վախենում էին, բայց իրենց քանդակած կուռքն էին պաշտում: Նրանց որդիներն ու որդիների որդիները մինչեւ այսօր վարւում են այնպէս, ինչպէս իրենց նախնիները»:
41 Այս ազգերն ալ թէպէտ Տէրոջմէ կը վախնային, բայց իրենց կուռքերուն ալ ծառայութիւն կ’ընէին. նաեւ անոնց որդիներն ու անոնց որդիներուն որդիները մինչեւ այսօր իրենց հայրերուն ըրածին պէս կ’ընեն։
Եւ երկնչէին ազգքն այնոքիկ ի Տեառնէ, եւ դրօշելոց իւրեանց ծառայէին. եւ որդիք նոցա եւ որդիք որդւոց նոցա որպէս արարին հարք իւրեանց, առնեն մինչեւ ցայսօր:

17:41: Եւ երկնչէին ազգքն այնոքիկ ՚ի Տեառնէ. եւ դրօշելոց իւրեանց ծառայէին, եւ որդիք նոցա, եւ որդիք որդւոց նոցա, որպէս եւ արարին հարք իւրեանց՝ առնե՛ն մինչեւ ցայսօր։
41 Այդ ազգերը թէպէտ Տիրոջից վախենում էին, բայց իրենց քանդակած կուռքն էին պաշտում: Նրանց որդիներն ու որդիների որդիները մինչեւ այսօր վարւում են այնպէս, ինչպէս իրենց նախնիները»:
41 Այս ազգերն ալ թէպէտ Տէրոջմէ կը վախնային, բայց իրենց կուռքերուն ալ ծառայութիւն կ’ընէին. նաեւ անոնց որդիներն ու անոնց որդիներուն որդիները մինչեւ այսօր իրենց հայրերուն ըրածին պէս կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:4117:41 Народы сии чтили Господа, но и истуканам своим служили. Да и дети их и дети детей их до сего дня поступают так же, как поступали отцы их.
17:41 καὶ και and; even ἦσαν ειμι be τὰ ο the ἔθνη εθνος nation; caste ταῦτα ουτος this; he φοβούμενοι φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master καὶ και and; even τοῖς ο the γλυπτοῖς γλυπτος he; him ἦσαν ειμι be δουλεύοντες δουλευω give allegiance; subject καί και and; even γε γε in fact οἱ ο the υἱοὶ υιος son καὶ και and; even οἱ ο the υἱοὶ υιος son τῶν ο the υἱῶν υιος son αὐτῶν αυτος he; him καθὰ καθα just as ἐποίησαν ποιεω do; make οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him ποιοῦσιν ποιεω do; make ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
17:41 וַ wa וְ and יִּהְי֣וּ׀ yyihyˈû היה be הַ ha הַ the גֹּויִ֣ם ggôyˈim גֹּוי people הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these יְרֵאִים֙ yᵊrēʔîm ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] פְּסִֽילֵיהֶ֖ם pᵊsˈîlêhˌem פָּסִיל idol הָי֣וּ hāyˈû היה be עֹֽבְדִ֑ים ʕˈōvᵊḏˈîm עבד work, serve גַּם־ gam- גַּם even בְּנֵיהֶ֣ם׀ bᵊnêhˈem בֵּן son וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son בְנֵיהֶ֗ם vᵊnêhˈem בֵּן son כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֤וּ ʕāśˈû עשׂה make אֲבֹתָם֙ ʔᵃvōṯˌām אָב father הֵ֣ם hˈēm הֵם they עֹשִׂ֔ים ʕōśˈîm עשׂה make עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this
17:41. fuerunt igitur gentes istae timentes quidem Dominum sed nihilominus et idolis suis servientes nam et filii eorum et nepotes sicut fecerunt parentes sui ita faciunt usque in praesentem diemSo these nations feared the Lord, but nevertheless served also their idols: their children also, and grandchildren, as their fathers did, so do they unto this day.
41. So these nations feared the LORD, and served their graven images; their children likewise, and their children’s children, as did their fathers, so do they unto this day.
17:41. And such were these nations: to some extent fearing the Lord, yet nevertheless also serving their idols. As for their sons and grandsons, just as their fathers acted, so also did they act, even to the present day.
17:41. So these nations feared the LORD, and served their graven images, both their children, and their children’s children: as did their fathers, so do they unto this day.
So these nations feared the LORD, and served their graven images, both their children, and their children' s children: as did their fathers, so do they unto this day:

17:41 Народы сии чтили Господа, но и истуканам своим служили. Да и дети их и дети детей их до сего дня поступают так же, как поступали отцы их.
17:41
καὶ και and; even
ἦσαν ειμι be
τὰ ο the
ἔθνη εθνος nation; caste
ταῦτα ουτος this; he
φοβούμενοι φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
τοῖς ο the
γλυπτοῖς γλυπτος he; him
ἦσαν ειμι be
δουλεύοντες δουλευω give allegiance; subject
καί και and; even
γε γε in fact
οἱ ο the
υἱοὶ υιος son
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
τῶν ο the
υἱῶν υιος son
αὐτῶν αυτος he; him
καθὰ καθα just as
ἐποίησαν ποιεω do; make
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
ποιοῦσιν ποιεω do; make
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
17:41
וַ wa וְ and
יִּהְי֣וּ׀ yyihyˈû היה be
הַ ha הַ the
גֹּויִ֣ם ggôyˈim גֹּוי people
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
יְרֵאִים֙ yᵊrēʔîm ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
פְּסִֽילֵיהֶ֖ם pᵊsˈîlêhˌem פָּסִיל idol
הָי֣וּ hāyˈû היה be
עֹֽבְדִ֑ים ʕˈōvᵊḏˈîm עבד work, serve
גַּם־ gam- גַּם even
בְּנֵיהֶ֣ם׀ bᵊnêhˈem בֵּן son
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
בְנֵיהֶ֗ם vᵊnêhˈem בֵּן son
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֤וּ ʕāśˈû עשׂה make
אֲבֹתָם֙ ʔᵃvōṯˌām אָב father
הֵ֣ם hˈēm הֵם they
עֹשִׂ֔ים ʕōśˈîm עשׂה make
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ פ zzˈeh . f זֶה this
17:41. fuerunt igitur gentes istae timentes quidem Dominum sed nihilominus et idolis suis servientes nam et filii eorum et nepotes sicut fecerunt parentes sui ita faciunt usque in praesentem diem
So these nations feared the Lord, but nevertheless served also their idols: their children also, and grandchildren, as their fathers did, so do they unto this day.
17:41. And such were these nations: to some extent fearing the Lord, yet nevertheless also serving their idols. As for their sons and grandsons, just as their fathers acted, so also did they act, even to the present day.
17:41. So these nations feared the LORD, and served their graven images, both their children, and their children’s children: as did their fathers, so do they unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:41: So do they unto this day - This must have been written before the Babylonish captivity; because, after that time, none of the Israelites ever lapsed into idolatry. But this may chiefly refer to the heathenish people who were sent to dwell among the remains of the ten tribes.
On these nations and the objects of their worship, I present my readers with the following extracts from Dodd and Parkhurst.
Kg2 17:30. The men of Babylon made Succoth-benoth. We have here an account of the idols which were consecrated by the different nations, transplanted by the king of Assyria to Samaria. It is difficult, however, and has afforded a large field for conjecture, to give any satisfactory account concerning them. The reader will find in Selden, Vossius, and Jurieu, much upon the subject. Succoth-benoth may be literally translated, The Tabernacles of the Daughters, or Young Women; or if Benoth be taken as the name of a female idol, from בנה to build up, procreate children, then the words will express the tabernacles sacred to the productive powers feminine. And, agreeably to this latter exposition, the rabbins say that the emblem was a hen and chickens. But however this may be, there is no room to doubt that these succoth were tabernacles wherein young women exposed themselves to prostitution in honor of the Babylonish goddess Melitta. Herodotus, (lib. i., c. 199), gives us a particular account of this detestable service. "Every young woman," says he, "of the country of Babylon must once in her life sit at the temple of Venus, [whom he afterwards tells us the Assyrians called Melitta], and prostitute herself to some stranger. Those who are rich, and so disdain to mingle with the crowd, present themselves before the temple in covered chariots, attended by a great retinue. But the generality of the women sit near the temple, having crowns upon their heads, and holding a cord, some continually coming, others going. [See Baruch 6:43]. The cords are held by them in such a manner as to afford a free passage among the women, that the strangers may choose whom they like. A woman who has once seated herself in this place must not return home till some stranger has cast money into her lap, and led her from the temple, and defiled her. The stranger who throws the money must say, 'I invoke the goddess Melitta for thee.' The money, however small a sum it may be, must not be refused, because it is appointed to sacred uses. [See Deu 23:18]. The woman must follow the first man that offers, and not reject him; and after prostitution, having now duly honored the goddess, she is dismissed to her own house. In Cyprus," adds the historian, "they have the same custom." This abomination, implied by Succoth-benoth, the men of Babylon brought with them into the country of Samaria; and both the name of the idol Melitta, and the execrable service performed to her honor, show that by Melitta was originally intended the procreative or productive power of nature, the Venus of the Greeks and Romans. See the beginning of Lucretius's first book De Rerum Natura. Mr. Selden imagines that some traces of the Succoth-benoth may be found in Sicca Veneria, the name of a city of Numidia, not far from the borders of Africa Propria. The name itself bears a near allusion to the obscene custom above taken notice of, and seems to have been transported from Phoenicia: nor can this well be disputed, when we consider that here was a temple where women were obliged to purchase their marriage-money by the prostitution of their bodies. See Univ. Hist., vol. xvii., p. 295, and Parkhurst's Lexicon on the word סך.
The men of Cuth made Nergal. - Cuth was a province of Assyria, which, according to some, lies upon the Araxis: but others rather think it to be the same with Cush, which is said by Moses to be encompassed with the river Gihon; and must, therefore, be the same with the country which the Greeks call Susiana, and which to this day is called by the inhabitants Chusesta. Their idol, Nergal, seems to have been the sun, as the causer of the diurnal and annual revolutions of the planets; for it is naturally derived from נר ner, light, and by גל gal, to revolve. The rabbins say that the idol was represented in the shape of a cock; and probably they tell us the truth, for this seems a very proper emblem. Among the latter heathens we find the cock was sacred to Apollo or the sun, (see Pierii Hieroglyph., p. 223), "because," says Heliodorus, speaking of the time when cocks crow, "by a natural sensation of the sun's revolution to us, they are incited to salute the god." Aethiop. lib. i. And perhaps under this name, Nergal, they meant to worship the sun, not only for the diurnal return of its light upon the earth, but also for its annual return or revolution. We may observe that the emblem, a cock, is affected by the latter as well as by the former, and is frequently crowing both day and night, when the days begin to lengthen. See Calmet's Dictionary under the word, and Parkhurst's Lexicon.
The men of Hamath made Ashima. - There are several cities and countries which go under the name of Hamath; but what we take to be here meant is that province of Syria which lies upon the Orontes, wherein there was a city of the same name; which when Shalmaneser had taken, he removed the inhabitants from thence into Samaria. Their idol Ashima signifies the atoner or expiator, from אשם asham. The word is in a Chaldee form, and seems to be the same as אשמת שמרון ashmath Shomeron, the sin of Samaria, mentioned Amo 8:14, where ashmath is rendered by the Lxx. propitiation. It is known to every one who has the least acquaintance with the mythology of the heathen, how strongly and universally they retained the tradition of an atonement or expiation for sin, although they expected it from a false object and wrong means. We find it expressed in very clear terms among the Romans even so late as the time of Horace, lib. i., ode 2: -
Cui dabit partes scelus expiandi Jupiter?
And whom, to expiate the horrid guilt, Will Jove appoint?
The answer is, "Apollo," the god of light. Some think that, as Asuman or Suman, asman, in the Persian language, signifies heaven, the Syrians might from hence derive the name of this god; who, they suppose, was represented by a large stone pillar terminating in a conic or pyramidical figure, whereby they denoted fire. See Parkhurst on the word אשם asham, Calmet's Dictionary, and Tennison on Idolatry.
Kg2 17:31. The Avites made Nibhaz and Tartak. - It is uncertain who these Avites were. The most probable opinion seems to be that which Grotius has suggested by observing that there are a people in Bactriana, mentioned by Ptolemy, under the name of Avidia, who possibly might be those transported at this time into Palestine by Shalmaneser. Nibhaz, according to the rabbins, had the shape of a dog, much like the Anubis of the Egyptians. In Pierius's Hieroglyphics, p. 53, is the figure of a cunocephalus, a kind of ape, with a head like a dog, standing upon his hinder feet, and looking earnestly at the moon. Pierius there teaches us that the cunocephalus was an animal eminently sacred amongst the Egyptians, hieroglyphical of the moon, and kept in their temples to inform them of the moon's conjunction with the sun, at which time this animal is strangely affected, being deprived of sight, refusing food, and lying sick on the ground; but on the moon's appearance seeming to return thanks, and congratulate the return of light both to himself and her. See Johnston's Nat. Hist. de Quadruped., p. 100. This being observed, the נבחז nibchaz, (which may well be derived from נבח nabach, to bark, and חזה chazah, to see), gives us reason to conclude that this idol was in the shape of a cunocephalus, or a dog looking, barking, or howling at the moon. It is obvious to common observation that dogs in general have this property; and an idol of the form just mentioned seems to have been originally designed to represent the power or influence of the moon on all sublunary bodies, with which the cunocephaluses and dogs are so eminently affected. So, as we have observed upon Nergal, the influence of the returning solar light was represented by a cock; and the generative power of the heavens by Dagon, a fishy idol. See Parkhurst on נבחז who is of opinion that Tartak תרתק is compounded of תר tar, to turn, go round, and רתק rathak, to chain, tether; and plainly denotes the heavens, considered as confining the planets in their respective orbits, as if they were tethered. The Jews have a tradition that the emblem of this idol was an ass; which, considering the propriety of that animal when tethered to represent this idol, is not improbable; and from this idolatrous worship of the Samaritans, joined perhaps with some confused account of the cherubim, seems to have sprung that stupid story by the heathens, that the Jews had an ass's head in their holy of holies, to which they paid religious worship. See Bochart, vol. ii., p. 221. Jurieu is of opinion that as the word Nibhaz, both in the Hebrew and Chaldee, with a small variation, denotes quick, swift, rapid; and tartak, in the same languages, signifies a chariot, these two idols may both together denominate the sun mounted on his car, as the fictions of the poets and the notions of the mythologists were wont to represent that luminary.
The Sepharvites burned their children - to Adrammelech and Anammelech. - As these Sepharvites probably came from the cities of the Medes, whither the Israelites were carried captive, and as Herodotus tells us that between Colchis and Media are found a people called Saspires, in all likelihood they were the same with those here named Sepharvites. Moloch, Milcom, and Melech, in the language of different nations, all signify a king, and imply the sun, which was called the king of heaven; and consequently the addition of אדר adar, which signifies powerful, illustrious, to the one, and of ענה anah, which implies to return, to answer, to the other, means no more than the mighty or the oracular Moloch. And as the children were offered to him, it appears that he was the same with the Moloch of the Ammonites. See Univ. Hist. and Calmet. Mr. Locke is also of opinion that these two names were expressive of one and the same deity. What they were, or in what form, and how worshipped, we have not light from antiquity to determine.
Albert Barnes: Notes on the Bible - 1834
17:41: Their graven images - The Babylonians appear to have made a very sparing use of animal forms among their religious emblems. They represented the male Sun, Shamas, by a circle, plain or crossed; the female Sun, Anunit, by a six-rayed or eight-rayed star; Nebo by a single wedge or arrow-head, the fundamental element of their writing; the god of the atmosphere by a double or triple thunderbolt. The gods generally were represented under human forms. A few of them had, in addition, animal emblems - the lion, the bull, the eagle, or the serpent; but these seem never to have been set up for worship in temples. There was nothing intentionally grotesque in the Babylonian religion, as there was in the Egyptian and Phoenician.
So do they unto this day - The mixed worship, the union of professed Rev_erence for Yahweh with the grossest idolatry, continued to the time of the composition of this book, which must have been as late as 561 B. C., or, at any rate, as late as 580 B. C. Kg2 25:27. It did not, however, continue much longer. When the Samaritans wished to join the Jews in rebuilding the temple (about 537 B. C.), they showed that inclination to draw nearer to the Jewish cult which henceforth marked their religious progress. Long before the erection of a temple to Yahweh on Mount Gerizim (409 B. C.) they had laid aside all their idolatrous rites, and, admitting the binding authority of the Pentateuch, had taken upon them the observance of the entire Law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:41: these nations: Kg2 17:32, Kg2 17:33; Jos 24:14-20; Kg1 18:21; Zep 1:5; Mat 6:24; Rev 3:15, Rev 3:16
unto this day: Ezr 4:1-3
Next: 4 Kings (2 Kings) Chapter 18
Geneva 1599
So these (t) nations feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day.
(t) That is, these strangers who were sent into Samaria by the Assyrians.
John Gill
So these nations feared the Lord, and served their graven images,.... Just in like manner as the Israelites had done, who served the Lord and the calves, and worshipped God and Baal:
both their children, and their children's children; that is, the children and children's children of the Samaritans:
as did their fathers, so do they unto this day; to the writing of this book, which some ascribe to Jeremiah, to whose times, and even longer, they continued this mixed and mongrel worship, for the space of three hundred years, to the times of Alexander the great, of whom Sanballat, governor of Samaria, got leave to build a temple, on Gerizim, for his son-in-law Manasseh, of which he became priest; and the Samaritans were prevailed upon to relinquish their idolatry, and to worship only the God of Israel; and yet it seems but ignorantly, and not without superstition, to the times of Christ, Jn 4:22.
John Wesley
So - In like manner, and after their example. These - Who came in their stead.