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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Hezekiah's sickness, and his recovery from that, in answer to prayer, in performance of a promise, in the use of means, and confirmed with a sign, ver. 1-11. II. Hezekiah's sin, and his recovery from that, ver. 12-19. In both of these, Isaiah was God's messenger to him. III. The conclusion of his reign, ver. 20, 21.
Adam Clarke: Commentary on the Bible - 1831
Hezekiah's sickness, and the message of the prophet to him, to prepare for death, Kg2 20:1. His distress and prayer to God, Kg2 20:2, Kg2 20:3. The Lord hears, and promises to add fifteen years to his life, and Isaiah prescribes a means of cure, Kg2 20:4-7. Hezekiah seeks a sign; and to assure him of the truth of God's promise, the shadow on the dial of Ahaz goes back ten degrees, Kg2 20:8-11. The King of Babylon sends a friendly message to Hezekiah, to congratulate him on his recovery; and to these messengers he ostentatiously shows all his treasures, Kg2 20:12, Kg2 20:13. Isaiah reproves him, and foretells that the Babylonians will come and take away all those treasures, and take the people into captivity; and degrade the royal family of Judah, Kg2 20:14-18. Hezekiah bows to the Divine judgment, Kg2 20:19. His acts and death, Kg2 20:20, Kg2 20:21.
4 Kings (2 Kings) 20:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 20:1, Hezekiah, having received a message of death, by prayer has his life lengthened; Kg2 20:8, The sun goes ten degrees backward for a sign of that promise; Kg2 20:12, Berodach-baladan sending to visit Hezekiah, because of the wonder, has notice of his treasures; Kg2 20:14, Isaiah understanding thereof, foretells the Babylonian captivity; Kg2 20:20, Manasseh succeeds Hezekiah.
Carl Friedrich Keil and Franz Delitzsch

Hezekiah's Illness and Recovery. - Compare the parallel account in Isa 38 with Hezekiah's psalm of thanksgiving for his recovery (Is 38:9-20 of Isaiah).
4Kings 20:1-2
"In those days was Hezekiah sick unto death." By the expression "in those days" the illness of Hezekiah is merely assigned in a general manner to the same time as the events previously described. That it did not occur after the departure of the Assyrians, but at the commencement of the invasion of Sennacherib, i.e., in the fourteenth year of Hezekiah's reign, is evident from 4Kings 20:6, namely, both from the fact that in answer to his prayer fifteen years more of life were promised him, and that he nevertheless reigned only twenty-nine years (4Kings 18:2), and also from the fact that God promised to deliver him out of the hand of the Assyrians and to defend Jerusalem. The widespread notion that his sickness was an attack of plague, and was connected with the pestilence which had broken out in the Assyrian camp, is thereby deprived of its chief support, apart from the fact that the epithet (שׁחין (4Kings 20:7), which is applied to the sickness, does not indicate pestilence. Isaiah then called upon him to set his house in order. לביתך צו: set thy house in order, lit., command or order with regard to thy house, not declare thy (last) will to thy family (Ges., Knob.), for צוּה is construed with the accus. pers. in the sense of commanding anything, whereas here ל is synonymous with אל (2Kings 17:23). "For thou wilt die and not live;" i.e., thy sickness is to death, namely, without the miraculous help of God. Sickness to death in the very prime of life (Hezekiah was then in the fortieth year of his age) appeared to the godly men of the Old Testament a sign of divine displeasure. Hezekiah was therefore greatly agitated by this announcement, and sought for consolation and help in prayer. He turned his face to the wall, sc. of the room, not of the temple (Chald.), i.e., away from those who were standing round, to be able to pray more collectedly.
4Kings 20:3
In his prayer he appealed to his walking before the Lord in truth and with a thoroughly devoted heart, and to his acting in a manner that was well-pleasing to God, in perfect accordance with the legal standpoint of the Old Testament, which demanded of the godly righteousness of life according to the law. This did not imply by any means a self-righteous trust in his own virtue; for walking before God with a thoroughly devoted heart was impossible without faith. "And Hezekiah wept violently," not merely at the fact that he was to die without having an heir to the throne, since Manasseh was not born till three years afterwards (Joseph., Ephr. Syr., etc.), but also because he was to die in the very midst of his life, since God had promised long life to the righteous.
4Kings 20:4-6
This prayer of the godly king was answered immediately. Isaiah had not gone out of the midst of the city, when the word of the Lord came to him to return to the king, and tell him that the Lord would cure him in three days and add fifteen years to his life, and that He would also deliver him from the power of the Assyrians and defend Jerusalem. התּיּכנה העיר, the middle city, i.e., the central portion of the city, namely, the Zion city, in which the royal citadel stood. The Keri הת חצר, the central court, not of the temple, but of the royal citadel, which is adopted in all the ancient versions, is nothing more than an interpretation of the עיר as denoting the royal castle, after the analogy of 4Kings 10:25. The distinct assurance added to the promise "I will heal thee," viz., "on the third day thou wilt go into the house of the Lord," was intended as a pledge to the king of the promised cure. The announcement that God would add fifteen years to his life is not put into the prophet's mouth ex eventu (Knobel and others); for the opinion that distinct statements as to time are at variance with the nature of prophecy is merely based upon an a priori denial of the supernatural character of prophecy. The words, "and I will deliver thee out of the hand of the Assyrians," imply most distinctly that the Assyrian had only occupied the land and threatened Jerusalem, and had not yet withdrawn. The explanation given by Vitringa and others, that the words contain simply a promise of deliverance out of the hand of the oppressor for the next fifteen years, puts a meaning into them which they do not contain, as is clearly shown by Is 37:20, where this thought is expressed in a totally different manner. וגו על־העיר וגנּותי ע: as in 4Kings 19:34, where the prophet repeated this divine promise in consequence of the attempt of Sennacherib to get Jerusalem into his power.
4Kings 20:7-8
Isaiah ordered a lump of figs to be laid upon the boil, and Hezekiah recovered (ויּחי: he revived again). It is of course assumed as self-evident, that Isaiah returned to the king in consequence of a divine revelation, and communicated to him the word of the Lord which he had received.
(Note: The account is still more abridged in the text of Isaiah. In 4Kings 20:4 the precise time of the prayer is omitted; in 4Kings 20:5 the words, "behold, I will cure thee, on the third day thou shalt go into the house of the Lord;" and in 4Kings 20:6 the words, "for mine own sake and my servant David's sake." The four 4Kings 20:8-11, which treat of the miraculous signs, are also very much contracted in Isaiah (Is 38:7 and Is 38:8); and 4Kings 20:7 and 4Kings 20:8 of our text are only given at the close of Hezekiah's psalm of praise in that of Isaiah (Is 38:21 and Is 38:22).)
תּאנים דּבלת is a mass consisting of compressed figs, which the ancients were in the habit of applying, according to many testimonies (see Celsii Hierob. ii. p. 373), in the case of plague-boils and abscesses of other kinds, because the fig διαφορεῖ σκληρίας (Dioscor.) and ulcera aperit (Plin.), and which is still used for softening ulcers. שׁחין, an abscess, is never used in connection with plague or plague-boils, but only to denote the abscesses caused by leprosy (Job 2:7-8), and other abscesses of an inflammatory kind (Ex 9:9.). In the case of Hezekiah it is probably a carbuncle that is intended.
After the allusion to the cure and recovery of Hezekiah, we have an account in 4Kings 20:8. of the sign by which Isaiah confirmed the promise given to the king of the prolongation of his life. In the order of time the contents of 4Kings 20:7 follow 4Kings 20:11, since the prophet in all probability first of all disclosed the divine promise to the king, and then gave him the sign, and after that appointed the remedy and had it applied. At the same time, it is also quite possible that he first of all directed the lump of figs to be laid upon the boil, and then made known to him the divine promise, and guaranteed it by the sign. In this case ויּחי merely anticipates the order of events. The sign which Isaiah gave to the king, at his request, consisted in the miraculous movement of the shadow backward upon the sundial of Ahaz.
4Kings 20:9-10
הצּל הלך: "the shadow is gone ten degrees, if it should go back ten degrees?" The rendering, visne umbram solarii decem gradibus progredi an ... regredi, which Maurer still gives after the Vulgate, vis an ut ascendat ... an ut revertatur, cannot be grammatically reconciled with the perfect הלך, and is merely a conjecture founded upon the answer of Hezekiah.
(Note: Hitzig and Knobel would therefore read הלך, though without furnishing any proofs that the inf. abs. is used for the future in the first clause of a double question, especially if the ה interrog. is wanting, and there is no special emphasis upon the verbal idea.)
According to this answer, "it is easy for the shadow to decline (i.e., to go farther down) ten degrees; no (sc., that shall not be a sign to me), but if the shadow turn ten degrees backwards," Isaiah seems to have given the king a choice as to the sign, namely, whether the shadow should go ten degrees forward or backward. But this does not necessarily follow from the words quoted. Hezekiah may have understood the prophet's words וגו הצּל הלך hypothetically: "has the shadow gone (advanced) ten degrees, whether it should," etc.; and may have replied, the advance of the shadow would not be a sure sign to him, but only its going back.
4Kings 20:11
Isaiah then prayed to the Lord, and the Lord "turned back the shadow (caused it to go back) upon the sun-dial, where it had gone down, on the sundial of Ahaz, ten degrees backward." אחז מעלות cannot be understood, as it has been by the lxx, Joseph., Syr., as referring to a flight of steps at the palace of Ahaz, which was so arranged that the shadow of an object standing near indicated the hours, but is no doubt a gnomon, a sun-dial which Ahaz may have received from Babylonia, where sun-dials were discovered (Herod. ii. 109). Nothing further can be inferred from the words with regard to its construction, since the ancients had different kinds of sun-dials (cf. Martini Abhandlung von den Sonnenuhren der Alten, Lpz. 1777). The word מעלות steps in the literal sense, is transferred to the scala, which the shadow had to traverse both up and down upon the disk of the sun-dial, and is used both to denote the separate degrees of this scala, and also for the sum-total of these scala, i.e., for the sun-dial itself, without there being any necessity to assume that it was an obelisk-like pillar erected upon an elevated place with steps running round it (Knobel), or a long portable scale of twice ten steps with a gnomon (Gumpach, Alttestl. Studien, pp. 181ff.). All that follows from the descent of the shadow is that the dial of the gnomon was placed in a vertical direction; and the fact that the shadow went ten degrees down or backward, simply presupposes that the gnomon had at least twenty degrees, and therefore that the degrees indicated smaller portions of time than hours. If, then, it is stated in 4Kings 20:8 of Isaiah that the sun went back ten degrees, whereas the going back of the shadow had been previously mentioned in agreement with our text, it is self-evident that the sun stands for the shining of the sun which was visible upon the dial-plate, and which made the shadow recede. We are not, of course, to suppose that the sun in the sky and the shadow on the sun-dial went back at the same time, as Knobel assumes. So far as the miracle is concerned, the words of the text do not require that we should assume that the sun receded, or the rotation of the earth was reversed, as Eph. Syr. and others supposed, but simply affirm that there was a miraculous movement backward of the shadow upon the dial, which might be accounted for from a miraculous refraction of the rays of the sun, effected by God at the prophet's prayer, of which slight analoga are met with in the ordinary course of nature.
(Note: As, for example, the phenomenon quoted by several commentators, which was observed at Metz in Lothringen in the year 1703 by the prior of the convent there, P. Romuald, and other persons, viz., that the shadow of a sun-dial went back an hour and a half. - The natural explanation of the miracle which is given by Thenius, who attributes it to an eclipse of the sun, needs no refutation. - For the different opinions of the earlier theologians, see Carpzov, Apparat. crit. p. 351ff.)
This miraculous sign was selected as a significant one in itself, to confirm the promise of a fresh extension of life which had been given to Hezekiah by the grace of God in opposition to the natural course of things. The retrograde movement of the shadow upon the sun-dial indicated that Hezekiah's life, which had already arrived at its close by natural means, was to be put back by a miracle of divine omnipotence, so that it might continue for another series of years.
John Gill
INTRODUCTION TO 2 KINGS 20
In this chapter is an account of Hezekiah's sickness, and of the means of his recovery, and of the sign given of it, 4Kings 20:1 of the king of Babylon's congratulatory letter to him upon it, when he showed to the messengers that brought it his treasures, in the pride and vanity of his heart, 4Kings 20:12 for which he was reproved by the prophet Isaiah, and was humbled, and submitted to the sentence pronounced on his house, 4Kings 20:14, and the chapter is concluded with his reign and death, 4Kings 20:20.
John Wesley
Those days - In the year of the Assyrian invasion. Set, &c. - Make thy will, and settle the affairs of thy family and kingdom. Not live - Such threatenings, though absolutely expressed, have often secret conditions.
Robert Jamieson, A. R. Fausset and David Brown
HEZEKIAH'S LIFE LENGTHENED. (4Kings 20:1-7)
In those days was Hezekiah sick--As his reign lasted twenty-nine years (4Kings 18:2), and his kingdom was invaded in the fourteenth (4Kings 18:13), it is evident that this sudden and severe illness must have occurred in the very year of the Syrian invasion. Between the threatened attack and the actual appearance of the enemy, this incident in Hezekiah's history must have taken place. But according to the usage of the sacred historian, the story of Sennacherib is completed before entering on what was personal to the king of Judah (see also Isa. 37:36-38:1).
Set thine house in order--Isaiah, being of the blood royal, might have access to the king's private house. But since the prophet was commissioned to make this announcement, the message must be considered as referring to matters of higher importance than the settlement of the king's domestic and private affairs. It must have related chiefly to the state of his kingdom, he having not as yet any son (compare 4Kings 20:6 with 4Kings 21:1).
for thou shall die, and not live--The disease was of a malignant character and would be mortal in its effects, unless the healing power of God should miraculously interpose.
20:120:1: Յաւուրսն յայնոսիկ հիւանդացաւ Եզեկիա ՚ի մահ։ Եւ եմուտ առ նա Եսայի որդի Ամովսայ մարգարէ, եւ ասէ ցնա. Ա՛յսպէս ասէ Տէր. Հրամա՛ն տուր վասն տան քոյ, զի մեռանիս դու եւ ո՛չ ապրեսցիս[4011]։ [4011] Ոմանք. Վասն տան քում... եւ ո՛չ ապրեսցես։
1 Այդ օրերին Եզեկիան մերձիմահ հիւանդացաւ: Նրա մօտ եկաւ Ամոսի որդի Եսայի մարգարէն եւ ասաց նրան. «Այսպէս է ասում Տէրը. “Քո տան գործերը կարգի՛ դիր, քանզի դու չես առողջանալու, մեռնելու ես”»:
20 Այն օրերը Եզեկիա մահուան աստիճան հիւանդացաւ։ Ամովսի որդին Եսայի մարգարէն անոր եկաւ ու անոր ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Տանդ համար պատուէր տուր, քանզի դուն մեռնելու ես ու պիտի չապրիս’»։
Յաւուրսն յայնոսիկ հիւանդացաւ Եզեկիա ի մահ. եւ եմուտ առ նա Եսայի որդի Ամովսայ մարգարէ, եւ ասէ ցնա. Այսպէս ասէ Տէր. Հրաման տուր վասն տան քում, զի մեռանիս դու եւ ոչ ապրեսցիս:

20:1: Յաւուրսն յայնոսիկ հիւանդացաւ Եզեկիա ՚ի մահ։ Եւ եմուտ առ նա Եսայի որդի Ամովսայ մարգարէ, եւ ասէ ցնա. Ա՛յսպէս ասէ Տէր. Հրամա՛ն տուր վասն տան քոյ, զի մեռանիս դու եւ ո՛չ ապրեսցիս[4011]։
[4011] Ոմանք. Վասն տան քում... եւ ո՛չ ապրեսցես։
1 Այդ օրերին Եզեկիան մերձիմահ հիւանդացաւ: Նրա մօտ եկաւ Ամոսի որդի Եսայի մարգարէն եւ ասաց նրան. «Այսպէս է ասում Տէրը. “Քո տան գործերը կարգի՛ դիր, քանզի դու չես առողջանալու, մեռնելու ես”»:
20 Այն օրերը Եզեկիա մահուան աստիճան հիւանդացաւ։ Ամովսի որդին Եսայի մարգարէն անոր եկաւ ու անոր ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Տանդ համար պատուէր տուր, քանզի դուն մեռնելու ես ու պիտի չապրիս’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:120:1 В те дни заболел Езекия смертельно, и пришел к нему Исаия, сын Амосов, пророк, и сказал ему: так говорит Господь: сделай завещание для дома твоего, ибо умрешь ты и не выздоровеешь.
20:1 ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that ἠρρώστησεν αρρωστεω Ezekias εἰς εις into; for θάνατον θανατος death καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτὸν αυτος he; him Ησαιας ησαιας Hēsaΐas; Iseas υἱὸς υιος son Αμως αμως Amōs; Amos ὁ ο the προφήτης προφητης prophet καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἔντειλαι εντελλομαι direct; enjoin τῷ ο the οἴκῳ οικος home; household σου σου of you; your ὅτι οτι since; that ἀποθνῄσκεις αποθνησκω die σὺ συ you καὶ και and; even οὐ ου not ζήσῃ ζαω live; alive
20:1 בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔ם hˈēm הֵם they חָלָ֥ה ḥālˌā חלה become weak חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah לָ lā לְ to מ֑וּת mˈûṯ מות die וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come אֵ֠לָיו ʔēlāʸw אֶל to יְשַׁעְיָ֨הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah בֶן־ ven- בֵּן son אָמֹ֜וץ ʔāmˈôṣ אָמֹוץ Amoz הַ ha הַ the נָּבִ֗יא nnāvˈî נָבִיא prophet וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH צַ֣ו ṣˈaw צוה command לְ lᵊ לְ to בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house כִּ֛י kˈî כִּי that מֵ֥ת mˌēṯ מות die אַתָּ֖ה ʔattˌā אַתָּה you וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִֽחְיֶֽה׃ ṯˈiḥyˈeh חיה be alive
20:1. in diebus illis aegrotavit Ezechias usque ad mortem et venit ad eum Esaias filius Amos prophetes dixitque ei haec dicit Dominus Deus praecipe domui tuae morieris enim et non vivesIn those days Ezechias was sick unto death: and Isaias, the son of Amos, the prophet, came and said to him: Thus saith the Lord God: Give charge concerning thy house, for thou shalt die, and not llve.
1. In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live.
20:1. In those days, Hezekiah was sick unto death. And the prophet Isaiah, the son of Amoz, came and said to him: “Thus says the Lord God: Instruct your house, for you will die, and not live.”
20:1. In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live:

20:1 В те дни заболел Езекия смертельно, и пришел к нему Исаия, сын Амосов, пророк, и сказал ему: так говорит Господь: сделай завещание для дома твоего, ибо умрешь ты и не выздоровеешь.
20:1
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
ἠρρώστησεν αρρωστεω Ezekias
εἰς εις into; for
θάνατον θανατος death
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ησαιας ησαιας Hēsaΐas; Iseas
υἱὸς υιος son
Αμως αμως Amōs; Amos
ο the
προφήτης προφητης prophet
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἔντειλαι εντελλομαι direct; enjoin
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
ὅτι οτι since; that
ἀποθνῄσκεις αποθνησκω die
σὺ συ you
καὶ και and; even
οὐ ου not
ζήσῃ ζαω live; alive
20:1
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֔ם hˈēm הֵם they
חָלָ֥ה ḥālˌā חלה become weak
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
לָ לְ to
מ֑וּת mˈûṯ מות die
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
אֵ֠לָיו ʔēlāʸw אֶל to
יְשַׁעְיָ֨הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah
בֶן־ ven- בֵּן son
אָמֹ֜וץ ʔāmˈôṣ אָמֹוץ Amoz
הַ ha הַ the
נָּבִ֗יא nnāvˈî נָבִיא prophet
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
צַ֣ו ṣˈaw צוה command
לְ lᵊ לְ to
בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house
כִּ֛י kˈî כִּי that
מֵ֥ת mˌēṯ מות die
אַתָּ֖ה ʔattˌā אַתָּה you
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִֽחְיֶֽה׃ ṯˈiḥyˈeh חיה be alive
20:1. in diebus illis aegrotavit Ezechias usque ad mortem et venit ad eum Esaias filius Amos prophetes dixitque ei haec dicit Dominus Deus praecipe domui tuae morieris enim et non vives
In those days Ezechias was sick unto death: and Isaias, the son of Amos, the prophet, came and said to him: Thus saith the Lord God: Give charge concerning thy house, for thou shalt die, and not llve.
20:1. In those days, Hezekiah was sick unto death. And the prophet Isaiah, the son of Amoz, came and said to him: “Thus says the Lord God: Instruct your house, for you will die, and not live.”
20:1. In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Болезнь Езекии относят обычно ко времени нашествия Сеннахирима, именно до поражения его и удаления, так как по ст. 6: Езекии болящему еще лишь обещается удаление ассирийского царя от Иерусалима. Однако нет необходимости предполагать, чтобы библейский рассказ в его тройной рецензии - 4: кн. Царств XX, Ис. XXXIX и 2: Пар. XXXII:24: сл. - отступал от исторической последовательности событий, помещая событие позднейшее (удаление Сеннахирима) прежде предшествовавшего ему по времени (болезни Езекии). Иосиф Флавий (Древн. X, 2, 1) прямо говорит, что болезнь постигла Езекию немного спустя после (μετ’ ου Πολύ) нашествия Сеннахирима; после этого события имело место и посольство вавилонского царя (ст. 12-13) к Езекии с целью (между прочим) поздравить его с выздоровлением и осведомиться о небесном знамении, сопровождавшем это выздоровление (Ис. XXXIX:1; 2: Пар. XXXII:31). Обещание же ст. 6: о спасении Езекии и его царства и Иерусалима из руки ассирийского царя (ср. XIX:34) имело весь смысл и полную силу и после похода Сеннахирима, о котором рассказывают 4: Цар. XVIII-XIX, так как могущество Ассирии продолжало оставаться угрожающей целости Иудеи силой, и царь ассирийский всегда мог предпринять новый поход против Иудеи (как, по ассиро-вавилонским данным, Сеннахирим около этого времени предпринимал поход против отложившегося было от него Вавилона).

Ввиду предстоящей смерти Езекия должен был сделать необходимые распоряжения о доме и семье своей - род известного у нас "завещания" (ср. 2: Цар. XVII:23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hezekiah's Sickness and Recovery. B. C. 713.

1 In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live. 2 Then he turned his face to the wall, and prayed unto the LORD, saying, 3 I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. 4 And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying, 5 Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD. 6 And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake. 7 And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. 8 And Hezekiah said unto Isaiah, What shall be the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day? 9 And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? 10 And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. 11 And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.
The historian, having shown us blaspheming Sennacherib destroyed in the midst of the prospects of life, here shows us praying Hezekiah delivered in the midst of the prospects of death--the days of the former shortened, of the latter prolonged.
I. Here is Hezekiah's sickness. In those days, that is, in the same year in which the king of Assyria besieged Jerusalem; for he reigning reigned? in all twenty-nine years, and surviving this fifteen years, this must be in his fourteenth year, and so was that, ch. xviii. 13. Some think it was at the time that the Assyrian army was besieging the city or preparing for it, because God promises (v. 6): I will defend the city, which promise was afterwards repeated, when the danger came to be most imminent, ch. xix. 34. Others think it was soon after the defeat of Sennacherib; and then it shows us the uncertainty of all our comforts in this world. Hezekiah, in the midst of his triumphs in the favour of God, and over the forces of his enemies, is seized with sickness, and under the arrest of death. We must therefore always rejoice with trembling. It should seem he was sick of the plague, for we read of the boil or plague-sore, v. 7. The same disease which was killing to the Assyrians was trying to him; God took it from him, and put it upon his enemies. Neither greatness nor goodness can exempt us from sickness, from sore and mortal sicknesses. Hezekiah, lately favoured of heaven above most men, yet is sick unto death--in the midst of his days (under forty) and yet sick and dying; and perhaps he was the more apprehensive of its being fatal to him because his father died when he was about his age, two or three years younger. "In the midst of life we are in death."
II. Warning brought him to prepare for death. It is brought by Isaiah, who had been twice, as stated in the former chapter, a messenger of good tidings to him. We cannot expect to receive from God's prophets any other than what they have received from the Lord, and we must welcome that, be it pleasing or unpleasing. The prophet tells him, 1. That his disease is mortal, and, if he be not recovered by a miracle of mercy, will certainly be fatal: Thou shalt die, and not live. 2. That therefore he must, with all speed, get ready for death: Set thy house in order. This we should feel highly concerned to do when we are in health, but are most loudly called to do when we come to be sick. Set the heart in order by renewed acts of repentance, and faith, and resignation to God, with cheerful farewells to this world and welcomes to another; and, if not done before (which is the best and wisest course), set the house in order, make thy will, settle thy estate, put thy affairs in the best posture thou canst, for the ease of those that shall come after thee. Isaiah speaks not to Hezekiah of his kingdom, only of his house. David, being a prophet, had authority to appoint who should reign after him, but other kings did not pretend to bequeath their crowns as part of their goods and chattels.
III. His prayer hereupon: He prayed unto the Lord, v. 2. Is any sick? Let him be prayed for, let him be prayed with, and let him pray. Hezekiah had found, as recorded in the foregoing chapter, that it was not in vain to wait upon God, but that the prayers of faith bring in answers of peace; therefore will he call upon God as long as he lives. Happy experiences of the prevalency of prayer are engagements and encouragements to continue instant in prayer. He had now received the sentence of death within himself, and, if it was reversible, it must be reversed by prayer. When God purposes mercy he will, for this, be enquired of, Ezek. xxxvi. 37. We have not if we ask not, or ask amiss. If the sentence was irreversible, yet prayer is one of the best preparations for death, because by it we fetch in strength and grace from God to enable us to finish well. Observe,
1. The circumstances of this prayer. (1.) He turned his face to the wall, probably as he lay in his bed. This he did perhaps for privacy; he could not retire to his closet as he used to do, but he retired as well as he could, turned from the company that were about him, to converse with God. When we cannot be so private as we would be in our devotions, nor perform them with the usual outward expressions of reverence and solemnity, yet we must not therefore omit them, but compose ourselves to them as well as we can. Or, as some think, he turned his face towards the temple, to show how willingly he would have gone up thither, to pray this prayer (as he did, ch. xix. 1, 14), if he had been able, and remembering what encouragements were given to all the prayers that should be made in or towards that house. Christ is our temple; to him we must have an eye in all our prayers, for no man, no service, comes to the Father but by him. (2.) He wept sorely. Some gather from this that he was unwilling to die. It is in the nature of man to have some dread of the separation of soul and body, and it was not strange if the Old-Testament saints, to whom another world was but darkly revealed, were not so willing to leave this as Paul and other New-Testament saints were. There was also something peculiar in Hezekiah's case: he was now in the midst of his usefulness, had begun a good work of reformation, which he feared would, through the corruption of the people, fall to the ground, if he should die. If this was before the defeat of the Assyrian army, as some think, he might therefore be loth to die, because his kingdom was in imminent danger of being ruined. However, it does not appear that he had now any son: Manasseh, that succeeded him, was not born till three years after; and, if he should die childless, both the peace of his kingdom and the promise to David would be in danger. But perhaps these were only tears of importunity, and expressions of a lively affection in prayer. Jacob wept and made supplication; and our blessed Saviour, though most willing to die, yet offered up strong cries, with tears, to him whom he knew to be able to save him, Heb. v. 7. Let Hezekiah's prayer interpret his tears, and in that we find nothing that intimates him to have been under any of that fear of death which has either bondage or torment.
2. The prayer itself: "Remember now, O Lord! how I have walked before thee in truth; and either spare me to live, that I may continue thus to walk, if, if my work be done, receive me to that glory which thou hast prepared for those that have thus walked." Observe here, (1.) The description of Hezekiah's piety. He had had his conversation in the world with right intentions ("I have walked before thee, as under thy eye and with an eye ever towards thee"), from a right principle ("in truth, and with an upright heart"), and by a right rule--"I have done that which is good in thy sight." (2.) The comfort he now had in reflecting upon it; it made his sick-bed easy. Note, The testimony of conscience for us that we have walked with God in our integrity will be much our support and rejoicing when we come to look death in the face, 2 Cor. i. 12. (3.) The humble mention he makes of it to God. Lord, remember it now; not as if God needed to be put in mind of any thing by us (he is greater than our hearts, and knows all things), or as if the reward were of debt, and might be demanded as due (it is Christ's righteousness only that is the purchase of mercy and grace); but our own sincerity may be pleaded as the condition of the covenant which God has wrought in us: "It is the work of thy own hands. Lord, own it." Hezekiah does not pray, "Lord, spare me," or, "Lord, take me; God's will be done;" but, Lord, remember me; whether I live or die, let me be thine.
IV. The answer which God immediately gave to this prayer of Hezekiah. The prophet had got but to the middle court when he was sent back with another message to Hezekiah (v. 4, 5), to tell him that he should recover; not that there is with God yea and nay, or that he ever says and unsays; but upon Hezekiah's prayer, which he foresaw and which his Spirit inclined him to, God did that for him which otherwise he would not have done. God here calls Hezekiah the captain of his people, to intimate that he would reprieve him for his people's sake, because, in this time of war, they could ill spare such a captain: he calls himself the God of David, to intimate that he would reprieve him out of a regard to the covenant made with David and the promise that he would always ordain a lamp for him. In this answer, 1. God honours his prayers by the notice he takes of them and the reference he has to them in this message: I have heard thy prayers, I have seen thy tears. Prayers that have much life and affection in them are in a special manner pleasing to God. 2. God exceeds his prayers; he only begged that God would remember his integrity, but God here promises (1.) To restore him from his illness: I will heal thee. Diseases are his servants; as they go where he sends them, so they come when he remands them. Matt. viii. 8, 9. I am the Lord that healeth thee, Exod. xv. 26. (2.) To restore him to such a degree of health that on the third day he should go up to the house of the Lord, to return thanks. God knew Hezekiah's heart, how dearly he loved the habitation of God's house and the place where his honour dwelt, and that as soon as he was well he would go to attend on public ordinances; thitherward he turned his face when he was sick, and thitherward he would turn his feet when he was recovered; and therefore, because nothing would please him better, he promises him this, Let my soul live, and it shall praise thee. The man whom Christ healed was soon after found in the temple, John v. 14. (3.) To add fifteen years to his life. This would not bring him to be an old man; it would reach but to fifty-four or fifty-five; yet that was longer than he had lately expected to live. His lease was renewed, which he thought was expiring. We have not the instance of any other that was told before-hand just how long he should live; that good man no doubt made a good use of it; but God has wisely kept us at uncertainties, that we may be always ready. (4.) To deliver Jerusalem from the king of Assyria, v. 6. This was the thing which Hezekiah's heart was upon a much as his own recovery, and therefore the promise of this is here repeated. If this was after the raising of the siege, yet there was cause to fear Sennacherib's rallying again. "No," says God, "I will defend this city."
V. The means which were to be used for his recovery, v. 7. Isaiah was his physician. He ordered an outward application, a very cheap and common thing: "Lay a lump of figs to the boil, to ripen it and bring it to a head, that the matter of the disease may be discharged that way." This might contribute something to the cure, and yet, considering to what a height the disease had come, and how suddenly it was checked, the cure was no less than miraculous. Note, 1. It is our duty, when we are sick, to make use of such means as are proper to help nature, else we do not trust God, but tempt him. 2. Plain and ordinary medicines must not be despised, for many such God has graciously made serviceable to man, in consideration of the poor. 3. What God appoints he will bless and make effectual.
VI. The sign which was given for the encouragement of his faith. 1. He begged it, not in any distrust of the power or promise of God, or as if he staggered at that, but because he looked upon the things promised to be very great things and worthy to be so confirmed, and because it had been usual with God thus to glorify himself and favour his people; and he remembered how much God was displeased with his father for refusing to ask a sign, Isa. vii. 10-12. Observe, Hezekiah asked What is the sign, not that I shall go up to the thrones of judgment or up to the gate, but up to the house of the Lord? He desired to recover that he might glorify God in the gates of the daughter of Zion. It is not worth while to live for any other purpose than to serve God. 2. It was put to his choice whether the sun should go back or go forward; for it was equal to Omnipotence, and it would be the more likely to confirm his faith if he chose that which he thought the more difficult of the two. Perhaps to this that of this prophet may refer (Isa. xlv. 11), Ask me of things to come concerning my sons, and concerning the work of my hands command you me. It is supposed that the degrees were half hours, and that it was just noon when the proposal was made, and the question is, "Shall the sun go back to its place at seven in the morning or forward to its place at five in the evening?" 3. He humbly desired the sun might go back ten degrees, because, though either would be a great miracle, yet, it being the natural course of the sun to go forward, its going back would seem more strange, and would be more significant of Hezekiah's returning to the days of his youth (Job xxxiii. 25) and the lengthening out of the day of his life. It was accordingly done, upon the prayer of Isaiah (v. 11): He cried unto the Lord by special warrant and direction, and God brought the sun back ten degrees, which appeared to Hezekiah (for the sign was intended for him) by the going back of the shadow upon the dial of Ahaz, which, it is likely, he could see through his chamber-window; and the same was observed upon all other dials, even in Babylon, 2 Chron. xxxii. 31. Whether this retrograde motion of the sun was gradual or per saltum--suddenly--whether it went back at the same pace that it used to go forward, which would make the day ten hours longer than usual--or whether it darted back on a sudden, and, after continuing a little while, was restored again to its usual place, so that no change was made in the state of the heavenly bodies (as the learned bishop Patrick thinks)--we are not told; but this work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen. The most plausible idolatry of the heathen was theirs that worshipped the sun; yet that was hereby convicted of the most egregious folly and absurdity, for by this it appeared that their god was under the check of the God of Israel. Dr. Lightfoot suggests that the fifteen songs of degrees (Ps. cxx., &c.) might perhaps be so called because selected by Hezekiah to be sung to his stringed instruments (Isa. xxxviii. 20) in remembrance of the degrees on the dial which the sun went back and the fifteen years added to his life; and he observes how much of these psalms is applicable to Jerusalem's distress and deliverance and Hezekiah's sickness and recovery.
Adam Clarke: Commentary on the Bible - 1831
20:1: Set thine house in order - It appears from the text that he was smitten with such a disorder as must terminate in death, without the miraculous interposition of God: and he is now commanded to set his house in order, or to give charge concerning his house; to dispose of his affairs, or in other words, to make his will; because his death was at hand. "This sickness," says Jarchi, "took place three days before the defeat of Sennacherib." That it must have been before this defeat, is evident. Hezekiah reigned only twenty-nine years, Kg2 18:2. He had reigned fourteen years when the war with Sennacherib began, Kg2 18:13, and he reigned fifteen years after this sickness, Kg2 20:6; therefore 14+15=29, the term of his reign. Nothing can be clearer than this, that Hezekiah had reigned fourteen years before this time; and that he did live the fifteen years here promised. That Hezekiah's sickness happened before the destruction of Sennacherib's army, is asserted by the text itself: see Kg2 20:6.
4 Kings (2 Kings) 20:3
Albert Barnes: Notes on the Bible - 1834
20:1: In those days - Hezekiah seems to have died 697 B. C.; and his illness must belong to 713 or 714 B. C. (compare Kg2 20:6), a date which falls early in the reign of Sargon. The true chronological place of this narrative is therefore prior to all the other facts related of Hezekiah except his religious reforms.
The prophet Isaiah the son of Amoz - This full description of Isaiah (compare Kg2 19:2), by the addition of his father's name and of his office, marks the original independence of this narrative. The writer of Kings may have found it altogether separate from the other records of Hezekiah, and added it in the state in which he found it.
This history (compare Jon 3:4-10) shows that the prophetic denunciations were often not absolute predictions of what was certainly about to happen, but designed primarily to prove, or to lead to repentance, those against whom they were uttered, and only obtaining accomplishment if this primary design failed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: am 3291, bc 713
was Hezekiah: Ch2 32:24-26; isa 38:1-20; Joh 11:1-5; Phi 2:27, Phi 2:30
the prophet: Kg2 19:2, Kg2 19:20
Set thine house in order: Heb. Give charge concerning thine house, Sa2 17:23; Isa 38:1 *marg.
thou shalt die: Jer 18:7-10; Jon 3:4-10
John Gill
In these days was Hezekiah sick unto death,.... Of this sickness of Hezekiah, the message of the prophet Isaiah to him, and his prayer upon it; see Gill on Is 38:1; see Gill on Is 38:2; see Gill on Is 38:3.
20:220:2: Եւ դարձոյց Եզեկիա զերեսս իւր յորմն, եւ եկաց յաղօթս առ Տէր եւ ասէ.
2 Եզեկիան երեսը պատի կողմը դարձրեց եւ աղօթեց Տիրոջն՝ ասելով.
2 Անիկա իր երեսը պատին դարձուց ու Տէրոջը աղօթք ըրաւ՝ ըսելով.
Եւ դարձոյց Եզեկիա զերեսս իւր յորմն, եւ եկաց յաղօթս առ Տէր եւ ասէ:

20:2: Եւ դարձոյց Եզեկիա զերեսս իւր յորմն, եւ եկաց յաղօթս առ Տէր եւ ասէ.
2 Եզեկիան երեսը պատի կողմը դարձրեց եւ աղօթեց Տիրոջն՝ ասելով.
2 Անիկա իր երեսը պատին դարձուց ու Տէրոջը աղօթք ըրաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
20:220:2 И отворотился [Езекия] лицем своим к стене и молился Господу, говоря:
20:2 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Εζεκιας εζεκιας Ezekias τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him πρὸς προς to; toward τὸν ο the τοῖχον τοιχος wall καὶ και and; even ηὔξατο ευχομαι wish; make πρὸς προς to; toward κύριον κυριος lord; master λέγων λεγω tell; declare
20:2 וַ wa וְ and יַּסֵּ֥ב yyassˌēv סבב turn אֶת־ ʔeṯ- אֵת [object marker] פָּנָ֖יו pānˌāʸw פָּנֶה face אֶל־ ʔel- אֶל to הַ ha הַ the קִּ֑יר qqˈîr קִיר wall וַ wa וְ and יִּ֨תְפַּלֵּ֔ל yyˌiṯpallˈēl פלל pray אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
20:2. qui convertit faciem suam ad parietem et oravit Dominum dicensAnd he turned his face to the wall, and prayed to the Lord, saying:
2. Then he turned his face to the wall, and prayed unto the LORD, saying,
20:2. And he turned his face to the wall, and he prayed to the Lord, saying:
20:2. Then he turned his face to the wall, and prayed unto the LORD, saying,
Then he turned his face to the wall, and prayed unto the LORD, saying:

20:2 И отворотился [Езекия] лицем своим к стене и молился Господу, говоря:
20:2
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Εζεκιας εζεκιας Ezekias
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὸν ο the
τοῖχον τοιχος wall
καὶ και and; even
ηὔξατο ευχομαι wish; make
πρὸς προς to; toward
κύριον κυριος lord; master
λέγων λεγω tell; declare
20:2
וַ wa וְ and
יַּסֵּ֥ב yyassˌēv סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
פָּנָ֖יו pānˌāʸw פָּנֶה face
אֶל־ ʔel- אֶל to
הַ ha הַ the
קִּ֑יר qqˈîr קִיר wall
וַ wa וְ and
יִּ֨תְפַּלֵּ֔ל yyˌiṯpallˈēl פלל pray
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
20:2. qui convertit faciem suam ad parietem et oravit Dominum dicens
And he turned his face to the wall, and prayed to the Lord, saying:
20:2. And he turned his face to the wall, and he prayed to the Lord, saying:
20:2. Then he turned his face to the wall, and prayed unto the LORD, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Охваченный горячим молитвенным чувством, Езекия отворачивает от окружающих лицо (не от уныния, как Ахав, 3: Цар. XXI:4) к стене, может быть, по направлению к храму, чтобы беспрепятственнее молиться. Усматривая в болезни своей следствие греха своего и Божественное наказание, Езекия смиренно молит у Бога призреть, и на добрые дела его, как верность его теократическому идеалу, конечно, не в смысле безусловной нравственной чистоты (какой не мог приписать себе и Езекия), но в смысле ревности Езекии по благоустроению богослужения и искоренению всех видов идолопоклонства. Иосиф Флавий прибавляет: "к болезни (Езекии) присоединилось еще страшное душевное расстройство (αθυμία) царя, которое было вызвано его мыслью о своей бездетности и о том, что ему придется умереть, не оставив после себя потомства и не дав престолу законного наследника. Особенно тяжко и жестоко страдая от этой мысли, царь обратился к Всевышнему с мольбою даровать ему еще немного времени жизни, дабы он мог дождаться потомства, и позволить ему расстаться с жизнью не раньше, чем он станет" (Древн. X, 2, 1). В доказательство этого понимания, разделявшегося блаж. Иеронимом и некоторыми прежними толкователями, указывали на то, что Манассия, сын и преемник Езекии, при вступлении на царство имел только 12: лет (4: Цар. XXI:1), следовательно, родился лишь спустя 3: года после болезни Езекии. Но нет надобности считать Манассию первым и единственным сыном Езекии: у него могли быть и другие сыновья (Ис. XXXVIII:19), либо умершие еще при жизни отца, либо устраненные им от престола по усмотрению. Истинная причина жгучей скорби и крепкого плача Езекии изображена в его благодарственном гимне по выздоровлении (Ис. XXXVIII:10-20).
Albert Barnes: Notes on the Bible - 1834
20:2: He turned his face to the wall - Contrast Kg1 21:4. Ahab turned in sullenness, because he was too angry to converse; Hezekiah in devotion, because he wished to pray undisturbed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: he turned: Kg1 8:30; Psa 50:15; Isa 38:2, Isa 38:3; Mat 6:6
Geneva 1599
Then he turned his face to the (a) wall, and prayed unto the LORD, saying,
(a) That his mind might not be troubled.
John Wesley
Turned his face - As he lay in his bed. He could not retire to his closet, but he retired as well as he could, turned from the company, to converse with God.
Robert Jamieson, A. R. Fausset and David Brown
he turned his face to the wall--not like Ahab (3Kings 21:4), in fretful discontent, but in order to secure a better opportunity for prayer.
20:320:3: Ո՛վ Տէր, յիշեա՛ որպէս գնացի առաջի քո ճշմարտութեամբ եւ կատարեալ սրտիւ, եւ զբարին առաջի քո արարի։ Եւ ելաց Եզեկիա լալիւն մեծ։
3 «Ո՜վ Տէր, յիշի՛ր, թէ ինչպէս եմ ես քո առջեւ ճշմարտութեամբ ու հաւատարիմ սրտով ընթացել, քո առջեւ բարին եմ կատարել»: Եւ Եզեկիան դառնօրէն արտասուեց:
3 «Ո՛վ Տէր, կ’աղաչեմ, յիշէ թէ քու առջեւդ ճշմարտութեամբ ու կատարեալ սրտով քալեցի եւ քու աչքիդ առջեւ բարի եղածը ըրի»։ Եզեկիա դառնօրէն լացաւ։
Ո՛վ Տէր, յիշեա որպէս գնացի առաջի քո ճշմարտութեամբ եւ կատարեալ սրտիւ, եւ զբարին առաջի քո արարի: Եւ ելաց Եզեկիա լալիւն մեծ:

20:3: Ո՛վ Տէր, յիշեա՛ որպէս գնացի առաջի քո ճշմարտութեամբ եւ կատարեալ սրտիւ, եւ զբարին առաջի քո արարի։ Եւ ելաց Եզեկիա լալիւն մեծ։
3 «Ո՜վ Տէր, յիշի՛ր, թէ ինչպէս եմ ես քո առջեւ ճշմարտութեամբ ու հաւատարիմ սրտով ընթացել, քո առջեւ բարին եմ կատարել»: Եւ Եզեկիան դառնօրէն արտասուեց:
3 «Ո՛վ Տէր, կ’աղաչեմ, յիշէ թէ քու առջեւդ ճշմարտութեամբ ու կատարեալ սրտով քալեցի եւ քու աչքիդ առջեւ բարի եղածը ըրի»։ Եզեկիա դառնօրէն լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:320:3 >. И заплакал Езекия сильно.
20:3 ὦ ω.1 oh! δή δη in fact κύριε κυριος lord; master μνήσθητι μναομαι remember; mindful δὴ δη in fact ὅσα οσος as much as; as many as περιεπάτησα περιπατεω walk around / along ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἐν εν in ἀληθείᾳ αληθεια truth καὶ και and; even ἐν εν in καρδίᾳ καρδια heart πλήρει πληρης full καὶ και and; even τὸ ο the ἀγαθὸν αγαθος good ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your ἐποίησα ποιεω do; make καὶ και and; even ἔκλαυσεν κλαιω weep; cry Εζεκιας εζεκιας Ezekias κλαυθμῷ κλαυθμος weeping μεγάλῳ μεγας great; loud
20:3 אָנָּ֣ה ʔonnˈā אָנָּא pray יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH זְכָר־ zᵊḵor- זכר remember נָ֞א nˈā נָא yeah אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הִתְהַלַּ֣כְתִּי hiṯhallˈaḵtî הלך walk לְ lᵊ לְ to פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face בֶּֽ bˈe בְּ in אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness וּ û וְ and בְ vᵊ בְּ in לֵבָ֣ב lēvˈāv לֵבָב heart שָׁלֵ֔ם šālˈēm שָׁלֵם complete וְ wᵊ וְ and הַ ha הַ the טֹּ֥וב ṭṭˌôv טֹוב good בְּ bᵊ בְּ in עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make וַ wa וְ and יֵּ֥בְךְּ yyˌēvk בכה weep חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah בְּכִ֥י bᵊḵˌî בְּכִי weeping גָדֹֽול׃ ס ḡāḏˈôl . s גָּדֹול great
20:3. obsecro Domine memento quomodo ambulaverim coram te in veritate et in corde perfecto et quod placitum est coram te fecerim flevit itaque Ezechias fletu magnoI beseech thee, O Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is pleasing before thee. And Ezechias wept with much weeping.
3. Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore.
20:3. “I beg you, O Lord, I beseech you, remember how I have walked before you in truth, and with a perfect heart, and how I have done what is pleasing before you.” And then Hezekiah wept with a great weeping.
20:3. I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done [that which is] good in thy sight. And Hezekiah wept sore.
I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done [that which is] good in thy sight. And Hezekiah wept sore:

20:3 <<О, Господи! вспомни, что я ходил пред лицем Твоим верно и с преданным {Тебе} сердцем, и делал угодное в очах Твоих>>. И заплакал Езекия сильно.
20:3
ω.1 oh!
δή δη in fact
κύριε κυριος lord; master
μνήσθητι μναομαι remember; mindful
δὴ δη in fact
ὅσα οσος as much as; as many as
περιεπάτησα περιπατεω walk around / along
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ἐν εν in
ἀληθείᾳ αληθεια truth
καὶ και and; even
ἐν εν in
καρδίᾳ καρδια heart
πλήρει πληρης full
καὶ και and; even
τὸ ο the
ἀγαθὸν αγαθος good
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
ἐποίησα ποιεω do; make
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
Εζεκιας εζεκιας Ezekias
κλαυθμῷ κλαυθμος weeping
μεγάλῳ μεγας great; loud
20:3
אָנָּ֣ה ʔonnˈā אָנָּא pray
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
זְכָר־ zᵊḵor- זכר remember
נָ֞א nˈā נָא yeah
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הִתְהַלַּ֣כְתִּי hiṯhallˈaḵtî הלך walk
לְ lᵊ לְ to
פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face
בֶּֽ bˈe בְּ in
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
וּ û וְ and
בְ vᵊ בְּ in
לֵבָ֣ב lēvˈāv לֵבָב heart
שָׁלֵ֔ם šālˈēm שָׁלֵם complete
וְ wᵊ וְ and
הַ ha הַ the
טֹּ֥וב ṭṭˌôv טֹוב good
בְּ bᵊ בְּ in
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make
וַ wa וְ and
יֵּ֥בְךְּ yyˌēvk בכה weep
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
בְּכִ֥י bᵊḵˌî בְּכִי weeping
גָדֹֽול׃ ס ḡāḏˈôl . s גָּדֹול great
20:3. obsecro Domine memento quomodo ambulaverim coram te in veritate et in corde perfecto et quod placitum est coram te fecerim flevit itaque Ezechias fletu magno
I beseech thee, O Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is pleasing before thee. And Ezechias wept with much weeping.
20:3. “I beg you, O Lord, I beseech you, remember how I have walked before you in truth, and with a perfect heart, and how I have done what is pleasing before you.” And then Hezekiah wept with a great weeping.
20:3. I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done [that which is] good in thy sight. And Hezekiah wept sore.
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Adam Clarke: Commentary on the Bible - 1831
20:3: I beseech thee, O Lord - Hezekiah knew that, although the words of Isaiah were delivered to him in an absolute form, yet they were to be conditionally understood, else he could not have prayed to God to reverse a purpose which he knew to be irrevocable. Even this passage is a key to many prophecies and Divine declarations: see Isa 18:1-7 of Jeremiah.
Hezekiah pleads his uprightness and holy conduct in his own behalf. Was it impious to do so? No; but it certainly did not savor much either of humility or of a due sense of his own weakness. If he had a perfect heart, who made it such? - God. If he did good in God's sights who enabled him to do so? - God. Could he therefore plead in his behalf dispositions and actions which he could neither have felt nor practiced but by the power of the grace of God? I trow not. But the times of this ignorance God winked at. The Gospel teaches us a different lesson.
Wept sore - How clouded must his prospects of another world have been! But it is said that, as he saw the nation in danger from the Assyrian army, which was then invading it, and threatened to destroy the religion of the true God, he was greatly affected at the news of his death, as he wished to live to see the enemies of God overthrown. And therefore God promises that he will deliver the city out of the hands of the king of Assyria, at the same time that he promises him a respite of fifteen years, Kg2 20:6. His lamentation on this occasion may be seen in Isaiah, Isa 38:9-22.
4 Kings (2 Kings) 20:4
Albert Barnes: Notes on the Bible - 1834
20:3: Remember now - The old covenant promised temporal prosperity, including length of days, to the righteous. Hezekiah, conscious of his faithfulness and integrity Kg2 18:3-6, ventures to expostulate (compare also Kg2 21:1 note). According to the highest standard of morality Rev_ealed up to this time, there was nothing unseemly in the self vindication of the monarch, which has many parallels in the Psalms of David (Psa 7:3-10; Psa 18:19-26; Psa 26:1-8, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: remember: Gen 8:1; Neh 5:19, Neh 13:14, Neh 13:22, Neh 13:31; Psa 25:7, Psa 89:47, Psa 89:50, Psa 119:49; Isa 63:11
I have walked: Kg2 18:3-6; Gen 5:22, Gen 5:24, Gen 17:1; Kg1 2:4, Kg1 3:6; Job 1:1, Job 1:8; Luk 1:6
in truth: Ch2 31:20, Ch2 31:21; Psa 32:2, Psa 145:18; Jer 4:2; Joh 1:47; Co2 1:12; Jo1 3:21, Jo1 3:22
a perfect heart: Kg1 8:61, Kg1 11:4, Kg1 15:14; Ch2 16:9
wept sore: Heb. wept with a great weeping, Sa2 12:21, Sa2 12:22; Psa 6:6, Psa 102:9; Isa 38:14; Heb 5:7
Geneva 1599
I beseech thee, O LORD, remember now how I have walked before thee in truth and with a (b) perfect heart, and have done [that which is] good in thy sight. And Hezekiah (c) wept sore.
(b) Meaning, without all hypocrisy.
(c) Not so much for his own death, as for fear that idolatry would be restored which he had destroyed, and so God's Name be dishonoured.
John Wesley
In truth - Sincerely with an honest mind. I am not conscious to myself of any gross exorbitances, for which thou usest to shorten mens days. Wept - For that horror of death which is and was common to men, especially, in the times of the Old Testament, when the grace of God in Christ was not so fully manifested, as now it is: and, for the distracted condition in which the church and state were then likely to be left, through the uncertainty of the succession to the crown.
Robert Jamieson, A. R. Fausset and David Brown
remember now how I have walked before thee, &c.--The course of Hezekiah's thoughts was evidently directed to the promise made to David and his successors on the throne (3Kings 8:25). He had kept the conditions as faithfully as human infirmity admitted; and as he had been all along free from any of those great crimes by which, through the judgment of God, human life was often suddenly cut short, his great grief might arise partly from the love of life, partly from the obscurity of the Mosaic dispensation, where life and immortality had not been fully brought to light, and partly from his plans for the reformation of his kingdom being frustrated by his death. He pleaded the fulfilment of the promise.
20:420:4: Եւ է՛ր Եսայի ՚ի սրահին միջնում. եւ բան Տեառն եղեւ առ նա եւ ասէ.
4 Եսային դեռ դուրս չէր եկել գաւթից, երբ նրան հասաւ Տիրոջ խօսքը, որ ասում էր.
4 Եսայի տակաւին միջին գաւիթէն ելած չէր, երբ Տէրոջը խօսքը անոր եղաւ՝ ըսելով.
Եւ էր Եսայի ի սրահին միջնում. եւ բան Տեառն եղեւ առ նա եւ ասէ:

20:4: Եւ է՛ր Եսայի ՚ի սրահին միջնում. եւ բան Տեառն եղեւ առ նա եւ ասէ.
4 Եսային դեռ դուրս չէր եկել գաւթից, երբ նրան հասաւ Տիրոջ խօսքը, որ ասում էր.
4 Եսայի տակաւին միջին գաւիթէն ելած չէր, երբ Տէրոջը խօսքը անոր եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
20:420:4 Исаия еще не вышел из города, как было к нему слово Господне:
20:4 καὶ και and; even ἦν ειμι be Ησαιας ησαιας Hēsaΐas; Iseas ἐν εν in τῇ ο the αὐλῇ αυλη courtyard; fold τῇ ο the μέσῃ μεσος in the midst; in the middle καὶ και and; even ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ἐγένετο γινομαι happen; become πρὸς προς to; toward αὐτὸν αυτος he; him λέγων λεγω tell; declare
20:4 וַ wa וְ and יְהִ֣י yᵊhˈî היה be יְשַׁעְיָ֔הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah לֹ֣א lˈō לֹא not יָצָ֔א yāṣˈā יצא go out חָצֵ֖רהעיר *ḥāṣˌēr חָצֵר court הַ ha הַ the תִּֽיכֹנָ֑ה ttˈîḵōnˈā תִּיכֹון middle וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הָיָ֥ה hāyˌā היה be אֵלָ֖יו ʔēlˌāʸw אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
20:4. et antequam egrederetur Esaias mediam partem atrii factus est sermo Domini ad eum dicensAnd before Isaias was gone out of the middle of the court, the word of the Lord came to him, saying:
4. And it came to pass, afore Isaiah was gone out into the middle part of the city, that the word of the LORD came to him, saying,
20:4. And before Isaiah departed from the middle part of the atrium, the word of the Lord came to him, saying:
20:4. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying,
And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying:

20:4 Исаия еще не вышел из города, как было к нему слово Господне:
20:4
καὶ και and; even
ἦν ειμι be
Ησαιας ησαιας Hēsaΐas; Iseas
ἐν εν in
τῇ ο the
αὐλῇ αυλη courtyard; fold
τῇ ο the
μέσῃ μεσος in the midst; in the middle
καὶ και and; even
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ἐγένετο γινομαι happen; become
πρὸς προς to; toward
αὐτὸν αυτος he; him
λέγων λεγω tell; declare
20:4
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
יְשַׁעְיָ֔הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah
לֹ֣א lˈō לֹא not
יָצָ֔א yāṣˈā יצא go out
חָצֵ֖רהעיר
*ḥāṣˌēr חָצֵר court
הַ ha הַ the
תִּֽיכֹנָ֑ה ttˈîḵōnˈā תִּיכֹון middle
וּ û וְ and
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הָיָ֥ה hāyˌā היה be
אֵלָ֖יו ʔēlˌāʸw אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
20:4. et antequam egrederetur Esaias mediam partem atrii factus est sermo Domini ad eum dicens
And before Isaias was gone out of the middle of the court, the word of the Lord came to him, saying:
20:4. And before Isaiah departed from the middle part of the atrium, the word of the Lord came to him, saying:
20:4. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
4-7: Возвестив Езекии (ср. ст. 1) определение Божие о смерти Езекии пророк Исаия удалился. Но пламенная молитва благочестивого царя (ст. 2-3) была уже услышана Богом, и Он благоволил отменить прежнее решение раньше, чем пророк успел выйти из среднего или внутреннего двора, примыкавшего к царскому дворцу (ст. 4; сн. 3: Цар. VII:8): нынешний еврейский текст в Ketib имеет в ст. 4: "из среднего города" (гайр гаттихона, русск. синод.: "из города"), но в код. 93; 180: кенник. и в Keri кодд. 70, 112, 115, 149, 150, 153, 174, 225, 240, 252, 253: и др. читается: "из среднего" двора (хацер вместо гайр), и в пользу последнего чтения, кроме большей естественности его, говорит авторитет древних переводов: LXX: εν τη̃ αυλη̃ τη̃ μέση, Vulg.: mediam partem atrni, слав. (бяше Исаия еще) посреди двора (у проф. Гуляева: "из внутреннего двора"). Пророк получает новое повеление возвестить Езекии как теократическому царю ("владыке народа Моего", ст. 5) о предстоящем ему скором исцелении, даруемом самим Богом, и о продлении жизни его еще на 15: лет (ст. 5-6). Об упоминаемом в ст. 6: освобождении от ассирийского ига см. замеч. к ст. 1; сн. XIX:34; Ис. XXXVII:35.

Что за болезнь - шхин (ст. 7), LXX: έλκος, Vulg.: utcus, слав.: вред, рус. нарыв, для лечения которого пророк посоветовал приложить двелет-тееним, LXX: παλαθην σύκων, Vulg.: masa ficorum, слав.: перевясло смоквей, рус. пласт смокв, т. е. прессованную массу из смокв - род пластыря? Обыкновенно видят в этом нарыве Езекии чумный бубон, допуская при этом возможность заражения Езекии от чумы, поразившей ассирийское войско (Кнобель Винер и др.). Конечно, последнее предположение совершенно произвольно: ни о какой чумной эпидемии и инфекции в данное время Библия не говорит; притом при чуме появляется не один нарыв, а множество нарывов на разных частях тела; наконец, и средство, указанное пророком, хотя и употреблялось иногда, напр., арабскими врачами при чумных наростах (прор. с. 364), не может считаться специфическим против чумы. Более вероятно мнение (Беннета, Брунтона, Пясецкого и др.), что это был карбункул (anthrax) и воспаление миндалин, с чем будто бы согласуются указываемые Езекией в молитве (Ис. XXXVIII:13-14) симптомы болезни (ломота в костях, общая органическая слабость, затрудненный, воркливый и гнусливый голос, сдавливание дыхательных путей); незначительная продолжительность и характер лечения (См. А. Пясецкого, Медицина по Библии и Талмуду. Спб. 1902, с. 68; ср. Т. Попова, Библейские данные о различных болезнях, 1904, с. 115. Сн. Smith, A dictionary of the Bible, н. II, p. 302. Hastings. A diction. of the Bible, v. II, p. 324). Ho точное определение болезни Езекии, по самой неопределенности термина шхин; в Исх. IX:9: слово это означает гнойные нарывы, а в Иов II:7: - проказу.
Adam Clarke: Commentary on the Bible - 1831
20:4: Into the middle court - הצר hatstser, the court. This is the reading of the Masoretic Keri: העיר haair, "of the city," is the reading of the text, and of most MSS.; but the versions follow the Keri.
4 Kings (2 Kings) 20:6
Albert Barnes: Notes on the Bible - 1834
20:4: The middle court - i. e., of the royal palace. This is preferable to the marginal reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: court: or, city, Kg2 22:14; Kg1 7:8
John Gill
And it came to pass, afore Isaiah was gone out into the middle court,.... Of the king's palace, which is called the other court within the porch, 3Kings 7:8 so it is according to the marginal reading, which we follow; but the textual reading is, "the middle city"; Jerusalem was divided into three parts, and this was the middle part Isaiah was entering into: but before he did, so it was:
that the word of the Lord came to him, saying; as follows.
John Wesley
Court - Of the king's palace. This is noted to shew God's great readiness to hear the prayers of his children.
Robert Jamieson, A. R. Fausset and David Brown
afore Isaiah was gone out into the middle court--of the royal castle.
20:520:5: Դարձի՛ր անդրէն, եւ ասասցես ցԵզեկիա ցառաջնորդ ժողովրդեան իմոյ. Ա՛յսպէս ասէ Տէր Աստուած Դաւթի հօր քոյ. Լուա՛յ աղօթից քոց եւ տեսի զարտասուս քո. ահա ե՛ս բժշկեցից զքեզ. եւ յաւուրն երրորդի ելցես ՚ի տուն Տեառն.
5 «Յե՛տ դարձիր եւ իմ ժողովրդի առաջնորդ Եզեկիային ասա՛. “Այսպէս է ասում քո նախնի Դաւթի Տէր Աստուածը. ‘ Լսեցի քո աղօթքը եւ տեսայ քո արտասուքը: Ես, ահա, պիտի բժշկեմ քեզ, երրորդ օրը պիտի գաս Տիրոջ տունը,
5 «Դարձի՛ր ու իմ ժողովուրդիս իշխանին Եզեկիային ըսէ. ‘Քու հօրդ Դաւիթին Տէր Աստուածը այսպէս կ’ըսէ. քու աղօթքդ լսեցի, քու աչքիդ արցունքը տեսայ, ահա քեզ պիտի բժշկեմ ու երրորդ օրը Տէրոջը տունը պիտի ելլես
Դարձիր անդրէն, եւ ասասցես ցԵզեկիա ցառաջնորդ ժողովրդեան իմոյ. Այսպէս ասէ Տէր Աստուած Դաւթի հօր քո. Լուայ աղօթից քոց եւ տեսի զարտասուս քո. ահա ես բժշկեցից զքեզ, եւ յաւուրն երրորդի ելցես ի տուն Տեառն:

20:5: Դարձի՛ր անդրէն, եւ ասասցես ցԵզեկիա ցառաջնորդ ժողովրդեան իմոյ. Ա՛յսպէս ասէ Տէր Աստուած Դաւթի հօր քոյ. Լուա՛յ աղօթից քոց եւ տեսի զարտասուս քո. ահա ե՛ս բժշկեցից զքեզ. եւ յաւուրն երրորդի ելցես ՚ի տուն Տեառն.
5 «Յե՛տ դարձիր եւ իմ ժողովրդի առաջնորդ Եզեկիային ասա՛. “Այսպէս է ասում քո նախնի Դաւթի Տէր Աստուածը. ‘ Լսեցի քո աղօթքը եւ տեսայ քո արտասուքը: Ես, ահա, պիտի բժշկեմ քեզ, երրորդ օրը պիտի գաս Տիրոջ տունը,
5 «Դարձի՛ր ու իմ ժողովուրդիս իշխանին Եզեկիային ըսէ. ‘Քու հօրդ Դաւիթին Տէր Աստուածը այսպէս կ’ըսէ. քու աղօթքդ լսեցի, քու աչքիդ արցունքը տեսայ, ահա քեզ պիտի բժշկեմ ու երրորդ օրը Տէրոջը տունը պիտի ելլես
zohrab-1805▾ eastern-1994▾ western am▾
20:520:5 возвратись и скажи Езекии, владыке народа Моего: так говорит Господь Бог Давида, отца твоего: Я услышал молитву твою, увидел слезы твои. Вот, Я исцелю тебя; в третий день пойдешь в дом Господень;
20:5 ἐπίστρεψον επιστρεφω turn around; return καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias τὸν ο the ἡγούμενον ηγεομαι lead; consider τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρός πατηρ father σου σου of you; your ἤκουσα ακουω hear τῆς ο the προσευχῆς προσευχη prayer σου σου of you; your εἶδον οραω view; see τὰ ο the δάκρυά δακρυ tear σου σου of you; your ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἰάσομαί ιαομαι heal σε σε.1 you τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third ἀναβήσῃ αναβαινω step up; ascend εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master
20:5 שׁ֣וּב šˈûv שׁוב return וְ wᵊ וְ and אָמַרְתָּ֞ ʔāmartˈā אמר say אֶל־ ʔel- אֶל to חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah נְגִיד־ nᵊḡîḏ- נָגִיד chief עַמִּ֗י ʕammˈî עַם people כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s) דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֔יךָ ʔāvˈîḵā אָב father שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] תְּפִלָּתֶ֔ךָ tᵊfillāṯˈeḵā תְּפִלָּה prayer רָאִ֖יתִי rāʔˌîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] דִּמְעָתֶ֑ךָ dimʕāṯˈeḵā דִּמְעָה tear הִנְנִי֙ hinnˌî הִנֵּה behold רֹ֣פֶא rˈōfe רפא heal לָ֔ךְ lˈāḵ לְ to בַּ ba בְּ in † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third תַּעֲלֶ֖ה taʕᵃlˌeh עלה ascend בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:5. revertere et dic Ezechiae duci populi mei haec dicit Dominus Deus David patris tui audivi orationem tuam vidi lacrimam tuam et ecce sanavi te die tertio ascendes templum DominiGo back, and tell Ezechias, the captain of my people: Thus saith the Lord, the God of David, thy father: I have heard thy prayer, and I have seen thy tears: and behold I have healed thee: on the third day thou shalt go up to the temple of the Lord.
5. Turn again, and say to Hezekiah the prince of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD.
20:5. “Return and tell Hezekiah, the leader of my people: Thus says the Lord, the God of your father David: I have heard your prayer, and I have seen your tears. And behold, I have healed you. On the third day, you shall ascend to the temple of the Lord.
20:5. Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD.
Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD:

20:5 возвратись и скажи Езекии, владыке народа Моего: так говорит Господь Бог Давида, отца твоего: Я услышал молитву твою, увидел слезы твои. Вот, Я исцелю тебя; в третий день пойдешь в дом Господень;
20:5
ἐπίστρεψον επιστρεφω turn around; return
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
τὸν ο the
ἡγούμενον ηγεομαι lead; consider
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἤκουσα ακουω hear
τῆς ο the
προσευχῆς προσευχη prayer
σου σου of you; your
εἶδον οραω view; see
τὰ ο the
δάκρυά δακρυ tear
σου σου of you; your
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἰάσομαί ιαομαι heal
σε σε.1 you
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
ἀναβήσῃ αναβαινω step up; ascend
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
20:5
שׁ֣וּב šˈûv שׁוב return
וְ wᵊ וְ and
אָמַרְתָּ֞ ʔāmartˈā אמר say
אֶל־ ʔel- אֶל to
חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
נְגִיד־ nᵊḡîḏ- נָגִיד chief
עַמִּ֗י ʕammˈî עַם people
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s)
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֔יךָ ʔāvˈîḵā אָב father
שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
תְּפִלָּתֶ֔ךָ tᵊfillāṯˈeḵā תְּפִלָּה prayer
רָאִ֖יתִי rāʔˌîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
דִּמְעָתֶ֑ךָ dimʕāṯˈeḵā דִּמְעָה tear
הִנְנִי֙ hinnˌî הִנֵּה behold
רֹ֣פֶא rˈōfe רפא heal
לָ֔ךְ lˈāḵ לְ to
בַּ ba בְּ in
הַ the
יֹּום֙ yyôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third
תַּעֲלֶ֖ה taʕᵃlˌeh עלה ascend
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:5. revertere et dic Ezechiae duci populi mei haec dicit Dominus Deus David patris tui audivi orationem tuam vidi lacrimam tuam et ecce sanavi te die tertio ascendes templum Domini
Go back, and tell Ezechias, the captain of my people: Thus saith the Lord, the God of David, thy father: I have heard thy prayer, and I have seen thy tears: and behold I have healed thee: on the third day thou shalt go up to the temple of the Lord.
20:5. “Return and tell Hezekiah, the leader of my people: Thus says the Lord, the God of your father David: I have heard your prayer, and I have seen your tears. And behold, I have healed you. On the third day, you shall ascend to the temple of the Lord.
20:5. Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD.
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
20:5: The captain of my people - This phrase (which does not occur elsewhere in Kings) is remarkable, and speaks for the authenticity of this full report of the actual words of the prophet's message (abbRev_iated in Isa 38:1, etc.). The title, "Captain נגיד nā gı̂ yd of God's people," commonly used of David, is applied to Hezekiah, as David's true follower Kg2 18:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: Turn again: Sa2 7:3-5; Ch1 17:2-4
the captain: Jos 5:14, Jos 5:15; Sa1 9:16, Sa1 10:1; Sa2 5:2; Ch2 13:12; Heb 2:10
the God: Ch2 34:3; Isa 38:5, Isa 55:3; Mat 22:32
I have heard: Kg2 19:20; Psa 65:2, Psa 66:19, Psa 66:20; Luk 1:13
I have seen: Psa 39:12, Psa 56:8, Psa 126:5; Rev 7:17
I will heal: Kg2 20:7; Exo 15:26; Deu 32:39; Job 33:19-26; Psa 147:3; Jam 5:14, Jam 5:15
thou shalt go: Kg2 20:8; Psa 66:13-15, Psa 66:19, Psa 66:20, Psa 116:12-14, Psa 118:17-19; Isa 38:22; Joh 5:14
Geneva 1599
Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy (d) prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the (e) house of the LORD.
(d) Because of his true repentance and prayer, God turned away his wrath.
(e) To give thanks for your deliverance.
John Gill
Turn again, and tell Hezekiah the captain of my people,.... The king of them, as the Targum:
thus saith the Lord God of David thy father, I have heard thy prayer, I have seen thy tears; See Gill on Is 38:5.
behold, I will heal thee; instantly, miraculously; and none but God could heal him, his disease being in its kind mortal, and he had been told from the Lord that he should die:
on the third day thou shalt go up unto the house of the Lord: the temple, to give thanks for his recovery; and this he should do on the third day from thence; so soon should he be well, which would show the cure to be miraculous.
John Wesley
God of, &c. - I am mindful of my promise made to David and his house, and will make it good in thy person. Shalt go - To give me solemn praise for this mercy.
Robert Jamieson, A. R. Fausset and David Brown
Thus saith . . . the God of David thy father--An immediate answer was given to his prayer, containing an assurance that the Lord was mindful of His promise to David and would accomplish it in Hezekiah's experience, both by the prolongation of his life, and his deliverance from the Assyrians.
on the third day--The perfect recovery from a dangerous sickness, within so short a time, shows the miraculous character of the cure (see his thanksgiving song, Is 38:9). The disease cannot be ascertained; but the text gives no hint that the plague was raging then in Jerusalem; and although Arab physicians apply a cataplasm of figs to plague-boils, they also do so in other cases, as figs are considered useful in ripening and soothing inflammatory ulcers.
20:620:6: եւ յաւելից յաւուրս քո ամս հնգետասան. եւ ՚ի ձեռաց արքային Ասորեստանեայց փրկեցի՛ց զքեզ, եւ զքաղաքդ զայդ. եւ վերակացու եղէց քաղաքիդ այդմիկ, վասն իմ եւ վասն Դաւթի ծառայի իմոյ։
6 քո կեանքը տասնհինգ տարով պիտի երկարեցնեմ, Ասորեստանի արքայի ձեռքից պիտի փրկեմ քեզ ու քո քաղաքը, պաշտպան պիտի կանգնեմ քո քաղաքին ինձ ու իմ ծառայ Դաւթի համար” “»:
6 Եւ քու օրերուդ վրայ տասնըհինգ տարի պիտի աւելցնեմ ու քեզ եւ այս քաղաքը Ասորեստանի թագաւորին ձեռքէն պիտի ազատեմ եւ այս քաղաքին պաշտպանութիւն պիտի ընեմ ինծի համար ու իմ ծառայիս Դաւիթին համար»։
եւ յաւելից յաւուրս քո ամս հնգետասան, եւ ի ձեռաց արքային Ասորեստանեայց փրկեցից զքեզ եւ զքաղաքդ զայդ, եւ վերակացու եղէց քաղաքիդ այդմիկ վասն իմ եւ վասն Դաւթի ծառայի իմոյ:

20:6: եւ յաւելից յաւուրս քո ամս հնգետասան. եւ ՚ի ձեռաց արքային Ասորեստանեայց փրկեցի՛ց զքեզ, եւ զքաղաքդ զայդ. եւ վերակացու եղէց քաղաքիդ այդմիկ, վասն իմ եւ վասն Դաւթի ծառայի իմոյ։
6 քո կեանքը տասնհինգ տարով պիտի երկարեցնեմ, Ասորեստանի արքայի ձեռքից պիտի փրկեմ քեզ ու քո քաղաքը, պաշտպան պիտի կանգնեմ քո քաղաքին ինձ ու իմ ծառայ Դաւթի համար” “»:
6 Եւ քու օրերուդ վրայ տասնըհինգ տարի պիտի աւելցնեմ ու քեզ եւ այս քաղաքը Ասորեստանի թագաւորին ձեռքէն պիտի ազատեմ եւ այս քաղաքին պաշտպանութիւն պիտի ընեմ ինծի համար ու իմ ծառայիս Դաւիթին համար»։
zohrab-1805▾ eastern-1994▾ western am▾
20:620:6 и прибавлю ко дням твоим пятнадцать лет, и от руки царя Ассирийского спасу тебя и город сей, и защищу город сей ради Себя и ради Давида, раба Моего.
20:6 καὶ και and; even προσθήσω προστιθημι add; continue ἐπὶ επι in; on τὰς ο the ἡμέρας ημερα day σου σου of you; your πέντε πεντε five καὶ και and; even δέκα δεκα ten ἔτη ετος year καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος save σε σε.1 you καὶ και and; even τὴν ο the πόλιν πολις city ταύτην ουτος this; he καὶ και and; even ὑπερασπιῶ υπερασπιζω over; for τῆς ο the πόλεως πολις city ταύτης ουτος this; he δι᾿ δια through; because of ἐμὲ εμε me καὶ και and; even διὰ δια through; because of Δαυιδ δαβιδ Dabid; Thavith τὸν ο the δοῦλόν δουλος subject μου μου of me; mine
20:6 וְ wᵊ וְ and הֹסַפְתִּ֣י hōsaftˈî יסף add עַל־ ʕal- עַל upon יָמֶ֗יךָ yāmˈeʸḵā יֹום day חֲמֵ֤שׁ ḥᵃmˈēš חָמֵשׁ five עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and מִ mi מִן from כַּ֤ף kkˈaf כַּף palm מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur אַצִּ֣ילְךָ֔ ʔaṣṣˈîlᵊḵˈā נצל deliver וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וְ wᵊ וְ and גַנֹּותִי֙ ḡannôṯˌî גנן enclose עַל־ ʕal- עַל upon הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this לְמַֽעֲנִ֔י lᵊmˈaʕᵃnˈî לְמַעַן because of וּ û וְ and לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of דָּוִ֥ד dāwˌiḏ דָּוִד David עַבְדִּֽי׃ ʕavdˈî עֶבֶד servant
20:6. et addam diebus tuis quindecim annos sed et de manu regis Assyriorum liberabo te et civitatem hanc et protegam urbem istam propter me et propter David servum meumAnd I will add to thy days fifteen years: and I will deliver thee and this city out of the hand of the king of the Assyrians, and I will protect this city for my own sake, and for David, my servant's sake.
6. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake.
20:6. And I will add fifteen years to your days. Then too, I will free you and this city from the hand of the king of the Assyrians. And I will protect this city for my own sake, and for the sake of my servant David.”
20:6. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake.
And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David' s sake:

20:6 и прибавлю ко дням твоим пятнадцать лет, и от руки царя Ассирийского спасу тебя и город сей, и защищу город сей ради Себя и ради Давида, раба Моего.
20:6
καὶ και and; even
προσθήσω προστιθημι add; continue
ἐπὶ επι in; on
τὰς ο the
ἡμέρας ημερα day
σου σου of you; your
πέντε πεντε five
καὶ και and; even
δέκα δεκα ten
ἔτη ετος year
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος save
σε σε.1 you
καὶ και and; even
τὴν ο the
πόλιν πολις city
ταύτην ουτος this; he
καὶ και and; even
ὑπερασπιῶ υπερασπιζω over; for
τῆς ο the
πόλεως πολις city
ταύτης ουτος this; he
δι᾿ δια through; because of
ἐμὲ εμε me
καὶ και and; even
διὰ δια through; because of
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
δοῦλόν δουλος subject
μου μου of me; mine
20:6
וְ wᵊ וְ and
הֹסַפְתִּ֣י hōsaftˈî יסף add
עַל־ ʕal- עַל upon
יָמֶ֗יךָ yāmˈeʸḵā יֹום day
חֲמֵ֤שׁ ḥᵃmˈēš חָמֵשׁ five
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
מִ mi מִן from
כַּ֤ף kkˈaf כַּף palm
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
אַצִּ֣ילְךָ֔ ʔaṣṣˈîlᵊḵˈā נצל deliver
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וְ wᵊ וְ and
גַנֹּותִי֙ ḡannôṯˌî גנן enclose
עַל־ ʕal- עַל upon
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
לְמַֽעֲנִ֔י lᵊmˈaʕᵃnˈî לְמַעַן because of
וּ û וְ and
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
דָּוִ֥ד dāwˌiḏ דָּוִד David
עַבְדִּֽי׃ ʕavdˈî עֶבֶד servant
20:6. et addam diebus tuis quindecim annos sed et de manu regis Assyriorum liberabo te et civitatem hanc et protegam urbem istam propter me et propter David servum meum
And I will add to thy days fifteen years: and I will deliver thee and this city out of the hand of the king of the Assyrians, and I will protect this city for my own sake, and for David, my servant's sake.
20:6. And I will add fifteen years to your days. Then too, I will free you and this city from the hand of the king of the Assyrians. And I will protect this city for my own sake, and for the sake of my servant David.”
20:6. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:6: I will add unto thy days fifteen years - This is the first and only man who was ever informed of the term of his life. And was this a privilege! Surely no. If Hezekiah was attached to life, as he appears to have been, how must his mind be affected to mark the sinking years! He knew he was to die at the end of fifteen years; and how must he feel at the end of every year, when he saw that so much was cut off from life? He must necessarily feel a thousand deaths in fearing one. I believe there would be nothing wanting to complete the misery of men, except the place of torment, were they informed of the precise time in which their lives must terminate. God, in his abundant mercy, has hidden this from their eyes.
4 Kings (2 Kings) 20:7
Albert Barnes: Notes on the Bible - 1834
20:6: The king of Assyria in 714 and 713 B. C. was Sargon (B. C. 721-705). If then the Biblical and Assyrian chronologies which agree exactly in the year of the taking of Samaria (721 B. C.), are to be depended on, the king of Assyria here must have been Sargon. It may be conjectured that he had taken offence at something in the conduct of Hezekiah, and have threatened Jerusalem about this time (compare Isa 20:6). There is, however, no evidence of actual hostilities between Judaea and Assyria in Sargon's reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: I will add: Psa 116:15; Act 27:24
I will defend: Kg2 19:34; Ch2 32:22; Isa 10:24
John Gill
And I will add unto thy days fifteen years,.... See Gill on Is 38:5.
and I will deliver thee, and this city, out of the hand of the king of Assyria; by which it appears that this sickness and recovery were before the destruction of the Assyrian army:
and I will defend this city for mine own sake, and for my servant David's sake: for the sake of his honour and glory in the temple, and the service of it, that were in Jerusalem, and for the sake of his promise to David and his seed.
John Wesley
Fifteen years - We have not an instance of any other, who was told before - hand just how long, he should live. God has wisely kept us at uncertainties, that we may be always ready.
20:720:7: Եւ ասէ Եսայիա. Առցեն պաղատիտս թզոյ. եւ առաւ. եւ դիցեն ՚ի վերայ վիրիդ՝ եւ ողջասցիս[4012]։ [4012] Ոմանք. Եւ դիցես ՚ի վերայ վիրին, եւ ողջասցի։
7 Եսային ասաց. «Չոր թզե՛ր բերէք»: Բերեցին, վէրքի վրայ դրեցին, ու նա առողջացաւ:
7 Ու Եսայի ըսաւ. «Քանի մը չոր թուզ առէք ու դրէք վէրքին վրայ եւ պիտի առողջանայ»։
Եւ ասէ Եսայի. [298]Առցեն պաղատիտս թզոյ. եւ առաւ. եւ դիցեն ի վերայ վիրիդ եւ ողջասցիս:

20:7: Եւ ասէ Եսայիա. Առցեն պաղատիտս թզոյ. եւ առաւ. եւ դիցեն ՚ի վերայ վիրիդ՝ եւ ողջասցիս[4012]։
[4012] Ոմանք. Եւ դիցես ՚ի վերայ վիրին, եւ ողջասցի։
7 Եսային ասաց. «Չոր թզե՛ր բերէք»: Բերեցին, վէրքի վրայ դրեցին, ու նա առողջացաւ:
7 Ու Եսայի ըսաւ. «Քանի մը չոր թուզ առէք ու դրէք վէրքին վրայ եւ պիտի առողջանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:720:7 И сказал Исаия: возьмите пласт смокв. И взяли, и приложили к нарыву; и он выздоровел.
20:7 καὶ και and; even εἶπεν επω say; speak λαβέτωσαν λαμβανω take; get παλάθην παλαθης fig καὶ και and; even ἐπιθέτωσαν επιτιθημι put on; put another ἐπὶ επι in; on τὸ ο the ἕλκος ελκος sore καὶ και and; even ὑγιάσει υγιαζω heal; recover
20:7 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְשַֽׁעְיָ֔הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah קְח֖וּ qᵊḥˌû לקח take דְּבֶ֣לֶת dᵊvˈeleṯ דְּבֶלֶת fig cake תְּאֵנִ֑ים tᵊʔēnˈîm תְּאֵנָה fig וַ wa וְ and יִּקְח֛וּ yyiqḥˈû לקח take וַ wa וְ and יָּשִׂ֥ימוּ yyāśˌîmû שׂים put עַֽל־ ʕˈal- עַל upon הַ ha הַ the שְּׁחִ֖ין ššᵊḥˌîn שְׁחִין boil וַ wa וְ and יֶּֽחִי׃ yyˈeḥî חיה be alive
20:7. dixitque Esaias adferte massam ficorum quam cum adtulissent et posuissent super ulcus eius curatus estAnd Isaias said: Bring me a lump of figs. And when they had brought it, and laid it upon his boil, he was healed.
7. And Isaiah said, Take a cake of figs. And they took and laid it on the boil, and he recovered.
20:7. And Isaiah said, “Bring me a mass of figs.” And when they had brought it, and they had placed it on his sore, he was healed.
20:7. And Isaiah said, Take a lump of figs. And they took and laid [it] on the boil, and he recovered.
And Isaiah said, Take a lump of figs. And they took and laid [it] on the boil, and he recovered:

20:7 И сказал Исаия: возьмите пласт смокв. И взяли, и приложили к нарыву; и он выздоровел.
20:7
καὶ και and; even
εἶπεν επω say; speak
λαβέτωσαν λαμβανω take; get
παλάθην παλαθης fig
καὶ και and; even
ἐπιθέτωσαν επιτιθημι put on; put another
ἐπὶ επι in; on
τὸ ο the
ἕλκος ελκος sore
καὶ και and; even
ὑγιάσει υγιαζω heal; recover
20:7
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְשַֽׁעְיָ֔הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah
קְח֖וּ qᵊḥˌû לקח take
דְּבֶ֣לֶת dᵊvˈeleṯ דְּבֶלֶת fig cake
תְּאֵנִ֑ים tᵊʔēnˈîm תְּאֵנָה fig
וַ wa וְ and
יִּקְח֛וּ yyiqḥˈû לקח take
וַ wa וְ and
יָּשִׂ֥ימוּ yyāśˌîmû שׂים put
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
שְּׁחִ֖ין ššᵊḥˌîn שְׁחִין boil
וַ wa וְ and
יֶּֽחִי׃ yyˈeḥî חיה be alive
20:7. dixitque Esaias adferte massam ficorum quam cum adtulissent et posuissent super ulcus eius curatus est
And Isaias said: Bring me a lump of figs. And when they had brought it, and laid it upon his boil, he was healed.
20:7. And Isaiah said, “Bring me a mass of figs.” And when they had brought it, and they had placed it on his sore, he was healed.
20:7. And Isaiah said, Take a lump of figs. And they took and laid [it] on the boil, and he recovered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
20:7: Take a lump of figs - and laid it on the boil - We cannot exactly say in what Hezekiah's malady consisted. שחין shechin signifies any inflammatory tumour, boil, abscess, etc. The versions translate it sore, wound, and such like. Some think it was a pleurisy; others, that it was the plague; others, the elephantiasis; and others, that it was a quinsey. A poultice of figs might be very proper to maturate a boil, or to discuss any obstinate inflammatory swelling. This Pliny remarks, Omnibus quae maturanda ant discutienda sunt imponuntur. But we cannot pronounce on the propriety of the application, unless we were certain of the nature of the malady. This, however was the natural means which God chose to bless to the recovery of Hezekiah's health; and without this interposition he must have died.
4 Kings (2 Kings) 20:8
Albert Barnes: Notes on the Bible - 1834
20:7: A lump of figs - The usual remedy in the East, even at the present day, for ordinary boils. But such a remedy would not naturally cure the dangerous tumor or carbuncle from which Hezekiah suffered. Thus the means used in this miracle were means having a tendency toward the result performed by them, but insufficient of themselves to produce that result (compare Kg2 4:34 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: Take a lump: Kg2 2:20-22, Kg2 4:41; Isa 38:21
the boil: The word shechin, from the Arabic sachana, to be hot, signifies an inflammatory tumour, or burning boil; and some think that Hezekiah's malady was a pleurisy; others, that it was the plague; and others, the elephantiasis, a species of leprosy, as one of the Hexapla versions renders in Job 2:7. A poultice of figs might be very proper to maturate a boil, or dismiss any obstinate inflammatory swelling; but we need not discuss its propriety in this case, because it was as much the means which God chose to bless for his recovery, as the clay which Christ moistened to anoint the eyes of the blind man; for in both cases, without Divine interposition the cure could not have been effected.
Geneva 1599
And Isaiah said, Take a (f) lump of figs. And they took and laid [it] on the boil, and he recovered.
(f) He declares that though God can heal without other medicines, he will not have these inferior means contemned.
John Gill
And Isaiah said, take a lump of figs,.... Not moist figs, but a cake of dried figs, as the word used signifies, and so the less likely to have any effect in curing the boil:
and they took, and laid it on the boil, and he recovered; made a plaster of it, and laid it on the ulcer, and it was healed. Physicians observe (u), that as such like inflammations consist in a painful extension of the fibres by the hinderance of the circulation of the blood, through the extreme little arteries, which may be mitigated, or dissipated, or ripened, by such things as are emollient and loosening, so consequently by figs; and, in a time of pestilence, figs beaten together with butter and treacle have been applied to plague of boils with great success; yet these figs being only a cake of dry figs, and, the boil not only malignant, but deadly, and the cure so suddenly performed, show that this was done not in a natural, but in a supernatural way, though means were directed to be made use of.
(u) Scheuchzer. Physic. Sacr. vol. 3. p. 620. Vid. Levin. Lemnii Herb. Bibl. Explicat. c. 19. p. 60.
20:820:8: Եւ ասէ Եզեկիա ցԵսայի. Զի՞նչ նշա՛ն է թէ բժշկեսցէ զիս Տէր, եւ ելանիցեմ ՚ի տուն Տեառն յաւուրն երրորդի։
8 Եզեկիան ասաց Եսայուն. «Ի՞նչ է նշանակում այն, որ Տէրն ինձ բժշկեց, եւ թէ ինչո՞ւ երրորդ օրը Տիրոջ դուռը պիտի գնամ»:
8 Եզեկիա Եսայիին ըսաւ. «Տէրոջը զիս բժշկելուն ու երրորդ օրը Տէրոջը տունը ելլելուս նշանը ի՞նչ պիտի ըլլայ»։
Եւ ասէ Եզեկիա ցԵսայի. Զի՞նչ նշան է թէ բժշկեսցէ զիս Տէր, եւ ելանիցեմ ի տուն Տեառն յաւուրն երրորդի:

20:8: Եւ ասէ Եզեկիա ցԵսայի. Զի՞նչ նշա՛ն է թէ բժշկեսցէ զիս Տէր, եւ ելանիցեմ ՚ի տուն Տեառն յաւուրն երրորդի։
8 Եզեկիան ասաց Եսայուն. «Ի՞նչ է նշանակում այն, որ Տէրն ինձ բժշկեց, եւ թէ ինչո՞ւ երրորդ օրը Տիրոջ դուռը պիտի գնամ»:
8 Եզեկիա Եսայիին ըսաւ. «Տէրոջը զիս բժշկելուն ու երրորդ օրը Տէրոջը տունը ելլելուս նշանը ի՞նչ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:820:8 И сказал Езекия Исаии: какое знамение, что Господь исцелит меня, и что пойду я на третий день в дом Господень?
20:8 καὶ και and; even εἶπεν επω say; speak Εζεκιας εζεκιας Ezekias πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas τί τις.1 who?; what? τὸ ο the σημεῖον σημειον sign ὅτι οτι since; that ἰάσεταί ιαομαι heal με με me κύριος κυριος lord; master καὶ και and; even ἀναβήσομαι αναβαινω step up; ascend εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third
20:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶֽל־ ʔˈel- אֶל to יְשַׁעְיָ֔הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah מָ֣ה mˈā מָה what אֹ֔ות ʔˈôṯ אֹות sign כִּֽי־ kˈî- כִּי that יִרְפָּ֥א yirpˌā רפא heal יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לִ֑י lˈî לְ to וְ wᵊ וְ and עָלִ֛יתִי ʕālˈîṯî עלה ascend בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁלִישִׁ֖י ššᵊlîšˌî שְׁלִישִׁי third בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:8. dixerat autem Ezechias ad Esaiam quod erit signum quia Dominus me sanabit et quia ascensurus sum die tertio templum DominiAnd Ezechias had said to Isaias: What shall be the sign that the Lord will heal me, and that I will go up to the temple of the Lord the third day?
8. And Hezekiah said unto Isaiah, What shall be the sign that the LORD will heal me, and that I shall go up unto the house of the LORD the third day?
20:8. But Hezekiah had said to Isaiah, “What will be the sign that the Lord will heal me, and that I will ascend to the temple of the Lord on the third day?”
20:8. And Hezekiah said unto Isaiah, What [shall be] the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day?
And Hezekiah said unto Isaiah, What [shall be] the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day:

20:8 И сказал Езекия Исаии: какое знамение, что Господь исцелит меня, и что пойду я на третий день в дом Господень?
20:8
καὶ και and; even
εἶπεν επω say; speak
Εζεκιας εζεκιας Ezekias
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
τί τις.1 who?; what?
τὸ ο the
σημεῖον σημειον sign
ὅτι οτι since; that
ἰάσεταί ιαομαι heal
με με me
κύριος κυριος lord; master
καὶ και and; even
ἀναβήσομαι αναβαινω step up; ascend
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
20:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶֽל־ ʔˈel- אֶל to
יְשַׁעְיָ֔הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah
מָ֣ה mˈā מָה what
אֹ֔ות ʔˈôṯ אֹות sign
כִּֽי־ kˈî- כִּי that
יִרְפָּ֥א yirpˌā רפא heal
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לִ֑י lˈî לְ to
וְ wᵊ וְ and
עָלִ֛יתִי ʕālˈîṯî עלה ascend
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֖י ššᵊlîšˌî שְׁלִישִׁי third
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:8. dixerat autem Ezechias ad Esaiam quod erit signum quia Dominus me sanabit et quia ascensurus sum die tertio templum Domini
And Ezechias had said to Isaias: What shall be the sign that the Lord will heal me, and that I will go up to the temple of the Lord the third day?
20:8. But Hezekiah had said to Isaiah, “What will be the sign that the Lord will heal me, and that I will ascend to the temple of the Lord on the third day?”
20:8. And Hezekiah said unto Isaiah, What [shall be] the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day?
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
8: Еще не освободившись от чувства страха смерти, больной Езекия просит какого-либо внешнего знамения для укрепления веры своей в истину пророческого слова об исцелении его; ввиду трудности обещанного чуда такое желание вполне естественно (Ис. VII:11, 14; 4: Цар. XIX:29), почему пророк Исаия некогда сам предложил Ахазу просить какого-либо чуда в удостоверение истины пророческого слова.
Adam Clarke: Commentary on the Bible - 1831
20:8: What shall be the sign - He wished to be fully convinced that his cure was to be entirely supernatural; and, in order to this, he seeks one miracle to prove the truth of the other, that nothing might remain equivocal.
4 Kings (2 Kings) 20:11
Albert Barnes: Notes on the Bible - 1834
20:8: And Hezekiah said - PRev_ious to the actual recovery, Hezekiah, who at first may have felt himself no better, asked for a "sign" that he would indeed be restored to health.
Asking for a sign is a pious or a wicked act according to the spirit in which it is done. No blame is attached to the requests of Gideon Jdg 6:17, Jdg 6:37, Jdg 6:39, or to this of Hezekiah, because they were real wishes of the heart expressed humbly. The "evil generation" that "sought for a sign" in our Lord's days did not really want one, but made the demand captiously, neither expecting nor wishing that it should be granted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: What shall be: Kg2 20:5, Kg2 19:29; Jdg 6:17, Jdg 6:37-40; Isa 7:11, Isa 7:14, Isa 38:22; Hos 6:2
John Gill
And Hezekiah said unto Isaiah,.... Or "had said", (w) before the plaster of figs was directed to, or, however, laid on, and as soon as he was told he should be healed:
what shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? not that he disbelieved the promise of God, or doubted of a cure, but this he requested for the confirmation of his faith; which good men sometimes asked, when they doubted not, as Gideon; and Ahaz, Hezekiah's father, was bid to ask a sign for the like purpose, and it was resented in him that he did not, see Judg 6:17.
(w) "dixerat autem", V. L. Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
THE SUN GOES TEN DEGREES BACKWARD. (4Kings 20:8-20)
Hezekiah said unto Isaiah, What will be the sign that the Lord shall heal me--His recovery in the course of nature was so unlooked for, that the king asked for some token to justify his reliance on the truth of the prophet's communication; and the sign he specified was granted to him. The shadow of the sun went back upon the dial of Ahaz the ten degrees it had gone down. Various conjectures have been formed as to this dial. The word in the original is "degrees," or "steps," and hence many commentators have supposed that it was a stair, so artfully contrived, that the shadows on the steps indicated the hours and course of the sun. But it is more probable that it was a proper instrument, and, from the Hebrews having no term to designate it, that it was one of the foreign novelties imported from Babylon by Ahaz. It seems to have been of such magnitude, and so placed in the court, that Isaiah could point to it, and the king see it, from his chamber. The retrogression of the sun's shadow on the dial was miraculously accomplished by the omnipotent power of God; but the phenomenon was temporary, local, confined to the notice, and intended for the satisfaction, only of Hezekiah and his court.
20:920:9: Եւ ասէ Եսայի. Ա՛յս նշան է ՚ի Տեառնէ. զի արասցէ Տէր զբանն, զոր խօսեցաւ. Երթիցէ ստուերն զտասն աստիճանօք[4013]։ [4013] Բազումք. Աշտիճանօք։
9 Եսային ասաց. «Դա նշան է Տիրոջ կողմից, որ Տէրն իր խօսքը կը կատարի. արեւի ժամացոյցի ստուերը տասն աստիճան առաջ պիտի շարժուի»:
9 Եսայի ըսաւ. «Ասիկա քեզի Տէրոջմէն նշան պիտի ըլլայ, որ Տէրը իր ըրած խօսքը պիտի կատարէ։ Ստուերը կա՛մ տասը աստիճան առաջ պիտի երթայ, կա՛մ տասը աստիճան ետ պիտի դառնայ»։
Եւ ասէ Եսայի. Այս նշան է ի Տեառնէ զի արասցէ Տէր զբանն զոր խօսեցաւ. Երթիցէ ստուերն զտասն աստիճանօք[299]:

20:9: Եւ ասէ Եսայի. Ա՛յս նշան է ՚ի Տեառնէ. զի արասցէ Տէր զբանն, զոր խօսեցաւ. Երթիցէ ստուերն զտասն աստիճանօք[4013]։
[4013] Բազումք. Աշտիճանօք։
9 Եսային ասաց. «Դա նշան է Տիրոջ կողմից, որ Տէրն իր խօսքը կը կատարի. արեւի ժամացոյցի ստուերը տասն աստիճան առաջ պիտի շարժուի»:
9 Եսայի ըսաւ. «Ասիկա քեզի Տէրոջմէն նշան պիտի ըլլայ, որ Տէրը իր ըրած խօսքը պիտի կատարէ։ Ստուերը կա՛մ տասը աստիճան առաջ պիտի երթայ, կա՛մ տասը աստիճան ետ պիտի դառնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:920:9 И сказал Исаия: вот тебе знамение от Господа, что исполнит Господь слово, которое Он изрек: вперед ли пройти тени на десять ступеней, или воротиться на десять ступеней?
20:9 καὶ και and; even εἶπεν επω say; speak Ησαιας ησαιας Hēsaΐas; Iseas τοῦτο ουτος this; he τὸ ο the σημεῖον σημειον sign παρὰ παρα from; by κυρίου κυριος lord; master ὅτι οτι since; that ποιήσει ποιεω do; make κύριος κυριος lord; master τὸν ο the λόγον λογος word; log ὃν ος who; what ἐλάλησεν λαλεω talk; speak πορεύσεται πορευομαι travel; go ἡ ο the σκιὰ σκια shadow; shade δέκα δεκα ten βαθμούς βαθμος pace ἐὰν εαν and if; unless ἐπιστρέφῃ επιστρεφω turn around; return δέκα δεκα ten βαθμούς βαθμος pace
20:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְשַׁעְיָ֗הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah זֶה־ zeh- זֶה this לְּךָ֤ llᵊḵˈā לְ to הָ hā הַ the אֹות֙ ʔôṯ אֹות sign מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֚י ˈkî כִּי that יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֵּ֑ר dibbˈēr דבר speak הָלַ֤ךְ hālˈaḵ הלך walk הַ ha הַ the צֵּל֙ ṣṣˌēl צֵל shadow עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten מַֽעֲלֹ֔ות mˈaʕᵃlˈôṯ מַעֲלָה ascent אִם־ ʔim- אִם if יָשׁ֖וּב yāšˌûv שׁוב return עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten מַעֲלֹֽות׃ maʕᵃlˈôṯ מַעֲלָה ascent
20:9. cui ait Esaias hoc erit signum a Domino quod facturus sit Dominus sermonem quem locutus est vis ut accedat umbra decem lineis an ut revertatur totidem gradibusAnd Isaias said to him: This shall be the sign from the Lord, that the Lord will do the word which he hath spoken: Wilt thou that the shadow go forward ten lines, or that it go back so many degrees?
9. And Isaiah said, This shall be the sign unto thee from the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten steps, or go back ten steps?
20:9. And Isaiah said to him: “This will be the sign from the Lord, that the Lord will do the word that he has spoken: Do you wish that the shadow may ascend ten lines, or that it may turn back for the same number of degrees?”
20:9. And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees?
And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees:

20:9 И сказал Исаия: вот тебе знамение от Господа, что исполнит Господь слово, которое Он изрек: вперед ли пройти тени на десять ступеней, или воротиться на десять ступеней?
20:9
καὶ και and; even
εἶπεν επω say; speak
Ησαιας ησαιας Hēsaΐas; Iseas
τοῦτο ουτος this; he
τὸ ο the
σημεῖον σημειον sign
παρὰ παρα from; by
κυρίου κυριος lord; master
ὅτι οτι since; that
ποιήσει ποιεω do; make
κύριος κυριος lord; master
τὸν ο the
λόγον λογος word; log
ὃν ος who; what
ἐλάλησεν λαλεω talk; speak
πορεύσεται πορευομαι travel; go
ο the
σκιὰ σκια shadow; shade
δέκα δεκα ten
βαθμούς βαθμος pace
ἐὰν εαν and if; unless
ἐπιστρέφῃ επιστρεφω turn around; return
δέκα δεκα ten
βαθμούς βαθμος pace
20:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְשַׁעְיָ֗הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah
זֶה־ zeh- זֶה this
לְּךָ֤ llᵊḵˈā לְ to
הָ הַ the
אֹות֙ ʔôṯ אֹות sign
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֚י ˈkî כִּי that
יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֵּ֑ר dibbˈēr דבר speak
הָלַ֤ךְ hālˈaḵ הלך walk
הַ ha הַ the
צֵּל֙ ṣṣˌēl צֵל shadow
עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten
מַֽעֲלֹ֔ות mˈaʕᵃlˈôṯ מַעֲלָה ascent
אִם־ ʔim- אִם if
יָשׁ֖וּב yāšˌûv שׁוב return
עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten
מַעֲלֹֽות׃ maʕᵃlˈôṯ מַעֲלָה ascent
20:9. cui ait Esaias hoc erit signum a Domino quod facturus sit Dominus sermonem quem locutus est vis ut accedat umbra decem lineis an ut revertatur totidem gradibus
And Isaias said to him: This shall be the sign from the Lord, that the Lord will do the word which he hath spoken: Wilt thou that the shadow go forward ten lines, or that it go back so many degrees?
20:9. And Isaiah said to him: “This will be the sign from the Lord, that the Lord will do the word that he has spoken: Do you wish that the shadow may ascend ten lines, or that it may turn back for the same number of degrees?”
20:9. And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Ср. Ис. XXXVIII:3. Таким уверительным знамением предстоящего исцеления Езекии явилось чудо аналогичное чудесному солнцестоянию при Иисусе Навине (Нав. X:12-14), именно, возвращение солнечной тени "по ступеням Ахазовым, (евр.: маалот Ахаз, LXX: αναβαθμοί (Aхaz), Vulg.: horologium Achaz), на десять ступеней" (ст. 11). Для толкователей здесь издавна представлялись две трудности или два, неодинаково решаемые, вопроса: 1) как произошло, в чем состояло данное чудо? 2) какого рода и устройства был самый механизм "ступеней Ахаза"? Решению первого вопроса в смысле действительного поворота солнца благоприятствуют параллельные места библейские из книг пророка Исаии и 2: Паралипоменон. Филарет замечает: "тень ли одна, или возвратилось и солнце? Последнее утверждает у Исаии, XXXVIII:8, и также заключается из вопрошения послов вавилонских о чудеси еже случися на земли, 2: Пар. XXXII:31. В утвердительном смысле вопрос о повороте самого солнца решал еще блаж. Феодорит, когда пишет (вопр. 52): "чудо, совершившееся с солнцем, пронеслось по целой вселенной. Ибо всем стало известно вспять возвратившееся солнце. Почему царь вавилонский, услышав о гибели, узнав и о том, что чудесно совершилось с солнцем, прислал к царю иудейскому послов и дары". Как произошел этот поворот солнца, точнее, земли в движении ее вокруг солнца, нельзя сказать ничего определенного (ср., впрочем, прим. к Нав. X:12-14).

Что касается второго вопроса, т. е. устройства солнечных часов Ахаза, движение тени по ступеням (Vulg. lineae) которых давало определять время дня, то мы уже заметили в прим. к XVI:10: сл., что данный механизм, несомненно, мог быть заимствован Ахазом из Ассиро-Вавилонии, родины астрономии и счисления времени. И греки, у которых механизм солнечных часов появился впервые при Анаксимандре, путешествовавшем по Xалдее, приписывали изобретение примитивных солнечных часов (σκάφη) вавилонянам. Хотя устройство часов Ахаза и не может быть определено с точностью, и мы неизбежно должны вращаться здесь в круге различных предположений, но из последних наиболее вероятным представляется следующее. Механизм, может быть, представлял собой колонну или обелиск на известном постаменте, поставленный на совсем открытом месте, чтобы тень от него была видима на всех окружавших его ступенях: последние являлись в виде делений по теневой стороне обелиска, и по количеству захватываемых тенью ступеней могли определять время дня, и довольно точно, так как положение эклиптики у ассиро-вавилонян издавна было известно . Различные формы солнечных часов в древности изображены у Philippsоn'a, D. Israёlitische Bibel II, s. 679). Чудесное возвращение солнечной тени до солнечного зенита было самым выразительным символом того, что неблизок еще для Езекии вечер жизни с его тенью (Пс. CI:12; Еккл XII:2; Иер. VI:4). О делении дня на часы здесь не могло быть речи, так как оно явилось у евреев лишь после.
Albert Barnes: Notes on the Bible - 1834
20:9: Ten degrees - literally, "ten steps." It is not, perhaps, altogether certain whether the "dial of Ahaz" Kg2 20:11 was really a dial with a gnomon in the center, and "degrees" marked round it, or a construction fur marking time by means of "steps." Sundials proper had been invented by the Babylonians before the time of Herodotus; but the instrument here was probably an instrument consisting of a set of steps, or stairs, with an obelisk at the top, the shadow of which descended or ascended the steps according as the sun rose higher in the heavens or declined.
The question as to the mode whereby the return of the shadow was produced is one on which many opinions have been held. Recently, it has been urged that the true cause of the phenomenon was a solar eclipse, in which the moon obscured the entire upper limb of the sun; and it has been clearly shown that if such an occurrence took place a little before mid-day, it would have had the effect described as having taken place - i. e., during the obscuration of the sun's upper limb shadows would be sensibly lengthened, and that of the obelisk would descend the stairs; as the obscuration passed off the Rev_erse would take place, shadows would shorten, and that of the obelisk would once more retire up the steps. If this be the true account, the miracle would consist in Isaiah's supernatural foreknowledge of an event which the astronomy of the age was quite incapable of predicting, and in the providential guidance of Hezekiah's will, so that he chose the "sign" which in the natural course of things was about to be manifested.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: This sign: Isa 38:7, Isa 38:8; Mat 16:1-4; Mar 8:11, Mar 8:12; Luk 11:29, Luk 11:30
John Gill
And Isaiah said, this sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken,.... Cure him of his disorder, so that he should be able to go to the temple on the third day:
shall the shadow go forward ten degrees, or go back ten degrees? that is, the shadow of the sun on a dial plate; it was left to his option to choose which he would, as the confirming sign of his recovery.
20:1020:10: Եւ ասէ Եզեկիա. Դիւրին է ստուերին դառնալ զտասն աստիճանօք. եւ ասէ. Ո՛չ այդպէս է. այլ դարձցի՛ ստուերն զտասն աստիճանօք անդրէն յե՛տս[4014]։ [4014] Բազումք. Աշտիճանօք։
10 Եզեկիան ասաց. «Ստուերի տասը աստիճան առաջ շարժուելը բնական բան է: Ո՛չ, այդպէս թող չլինի, ստուերը թող տասն աստիճան յետ դառնայ»:
10 Եզեկիա ըսաւ. «Ստուերին տասը աստիճան առաջ երթալը դիւրին է. ուստի ստուերը տասը աստիճան ետ թող դառնայ»։
Եւ ասէ Եզեկիա. Դիւրին է ստուերին [300]դառնալ զտասն աստիճանօք. եւ ասէ. Ոչ այդպէս է. այլ դարձցի ստուերն զտասն աստիճանօք անդրէն յետս:

20:10: Եւ ասէ Եզեկիա. Դիւրին է ստուերին դառնալ զտասն աստիճանօք. եւ ասէ. Ո՛չ այդպէս է. այլ դարձցի՛ ստուերն զտասն աստիճանօք անդրէն յե՛տս[4014]։
[4014] Բազումք. Աշտիճանօք։
10 Եզեկիան ասաց. «Ստուերի տասը աստիճան առաջ շարժուելը բնական բան է: Ո՛չ, այդպէս թող չլինի, ստուերը թող տասն աստիճան յետ դառնայ»:
10 Եզեկիա ըսաւ. «Ստուերին տասը աստիճան առաջ երթալը դիւրին է. ուստի ստուերը տասը աստիճան ետ թող դառնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1020:10 И сказал Езекия: легко тени подвинуться вперед на десять ступеней; нет, пусть воротится тень назад на десять ступеней.
20:10 καὶ και and; even εἶπεν επω say; speak Εζεκιας εζεκιας Ezekias κοῦφον κουφος the σκιὰν σκια shadow; shade κλῖναι κλινω bend; tip over δέκα δεκα ten βαθμούς βαθμος pace οὐχί ουχι not; not actually ἀλλ᾿ αλλα but ἐπιστραφήτω επιστρεφω turn around; return ἡ ο the σκιὰ σκια shadow; shade δέκα δεκα ten βαθμοὺς βαθμος pace εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after
20:10 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say יְחִזְקִיָּ֔הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah נָקֵ֣ל nāqˈēl קלל be slight לַ la לְ to † הַ the צֵּ֔ל ṣṣˈēl צֵל shadow לִ li לְ to נְטֹ֖ות nᵊṭˌôṯ נטה extend עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten מַעֲלֹ֑ות maʕᵃlˈôṯ מַעֲלָה ascent לֹ֣א lˈō לֹא not כִ֔י ḵˈî כִּי that יָשׁ֥וּב yāšˌûv שׁוב return הַ ha הַ the צֵּ֛ל ṣṣˈēl צֵל shadow אֲחֹרַנִּ֖ית ʔᵃḥōrannˌîṯ אֲחֹרַנִּית backwards עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten מַעֲלֹֽות׃ maʕᵃlˈôṯ מַעֲלָה ascent
20:10. et ait Ezechias facile est umbram crescere decem lineis nec hoc volo ut fiat sed ut revertatur retrorsum decem gradibusAnd Ezechias said: It is an easy matter for the shadow to go forward ten lines: and I do not desire that this be done, but let it return back ten degrees.
10. And Hezekiah answered, It is a light thing for the shadow to decline ten steps: nay, but let the shadow return backward ten steps.
20:10. And Hezekiah said: “It is an easy for the shadow to increase for ten lines. And so I do not wish that this be done. Instead, let it turn back for ten degrees.”
20:10. And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees.
And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees:

20:10 И сказал Езекия: легко тени подвинуться вперед на десять ступеней; нет, пусть воротится тень назад на десять ступеней.
20:10
καὶ και and; even
εἶπεν επω say; speak
Εζεκιας εζεκιας Ezekias
κοῦφον κουφος the
σκιὰν σκια shadow; shade
κλῖναι κλινω bend; tip over
δέκα δεκα ten
βαθμούς βαθμος pace
οὐχί ουχι not; not actually
ἀλλ᾿ αλλα but
ἐπιστραφήτω επιστρεφω turn around; return
ο the
σκιὰ σκια shadow; shade
δέκα δεκα ten
βαθμοὺς βαθμος pace
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
20:10
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
יְחִזְקִיָּ֔הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah
נָקֵ֣ל nāqˈēl קלל be slight
לַ la לְ to
הַ the
צֵּ֔ל ṣṣˈēl צֵל shadow
לִ li לְ to
נְטֹ֖ות nᵊṭˌôṯ נטה extend
עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten
מַעֲלֹ֑ות maʕᵃlˈôṯ מַעֲלָה ascent
לֹ֣א lˈō לֹא not
כִ֔י ḵˈî כִּי that
יָשׁ֥וּב yāšˌûv שׁוב return
הַ ha הַ the
צֵּ֛ל ṣṣˈēl צֵל shadow
אֲחֹרַנִּ֖ית ʔᵃḥōrannˌîṯ אֲחֹרַנִּית backwards
עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten
מַעֲלֹֽות׃ maʕᵃlˈôṯ מַעֲלָה ascent
20:10. et ait Ezechias facile est umbram crescere decem lineis nec hoc volo ut fiat sed ut revertatur retrorsum decem gradibus
And Ezechias said: It is an easy matter for the shadow to go forward ten lines: and I do not desire that this be done, but let it return back ten degrees.
20:10. And Hezekiah said: “It is an easy for the shadow to increase for ten lines. And so I do not wish that this be done. Instead, let it turn back for ten degrees.”
20:10. And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees.
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
20:10: It is a light thing - It seemed to Hezekiah comparatively easy that the shadow, which had already begun to lengthen, should merely make a sudden jump in the same direction; but, wholly contrary to all experience that it should change its direction, advancing up the steps again when it had once begun to descend them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: Kg2 2:10, Kg2 3:18; Isa 49:6; Mar 9:28, Mar 9:29; Joh 14:12
Geneva 1599
And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow (g) return backward ten degrees.
(g) Let the sun go so many degrees back, that the hours may be fewer in the king's dial.
John Gill
And Hezekiah answered, it is a light thing for the shadow to go down ten degrees,.... That is, it was comparatively so, otherwise to go down ten degrees at once would be extraordinary and miraculous; but that was more agreeable to the nature and course of it to go forward, and so the miracle would be less apparent:
nay, but let the shadow return backward ten degrees; which was directly contrary to its natural order and course, whereby the miracle would appear more clear and manifest: these degrees are by some said (x) to be half hours, and not full ones, since it is observed the sun shines not twenty full hours on any dial, unless under the pole; the sun is supposed to have been now at the fifth full hour; the sun was brought back five whole hours, then came forward five, then came forward two degrees, or one hour, to the sixth hour; which made sixteen; then it was six hours to sunset; so that day was prolonged twenty two hours: the Chinese (y) relate, that, in the time of Kingcungus, the planet Mars, for sake of the king, went back three degrees.
(x) Weemse's Christ. Synagog. l. 1. c. 6. sect. 6. p. 167. See his Exposition of the Judicial Laws, c. 25. p. 90. &c. (y) Martin. Sinic. Hist. l. 4. p. 138.
John Wesley
Go down - In an instant: for that motion of the sun is natural for the kind of it, though miraculous for the swiftness of it; but the other would be both ways miraculous.
20:1120:11: Եւ աղաղակեաց Եսայի մարգարէ առ Տէր. եւ դարձաւ ստուերն զտասնեքումբք աստիճանօք անդրէն յետս զտասնեքումբք աստիճանօքն Աքազու[4015]։[4015] Բազումք. Աշտիճանօք։
11 Եսայի մարգարէն դիմեց Տիրոջը, եւ ստուերը տասն աստիճան յետ դարձաւ Աքազի արեւի ժամացոյցի աստիճաններով:
11 Եսայի մարգարէն Տէրոջը աղաղակեց ու ստուերը տասը աստիճան ետ դարձուց այն աստիճաններէն, որ Աքազի արեւու ժամացոյցին վրայ իջած էր։
Եւ աղաղակեաց Եսայի մարգարէ առ Տէր, եւ դարձաւ ստուերն զտասնեքումբք աստիճանօք անդրէն յետս, զտասնեքումբք աստիճանօքն Աքազու:

20:11: Եւ աղաղակեաց Եսայի մարգարէ առ Տէր. եւ դարձաւ ստուերն զտասնեքումբք աստիճանօք անդրէն յետս զտասնեքումբք աստիճանօքն Աքազու[4015]։
[4015] Բազումք. Աշտիճանօք։
11 Եսայի մարգարէն դիմեց Տիրոջը, եւ ստուերը տասն աստիճան յետ դարձաւ Աքազի արեւի ժամացոյցի աստիճաններով:
11 Եսայի մարգարէն Տէրոջը աղաղակեց ու ստուերը տասը աստիճան ետ դարձուց այն աստիճաններէն, որ Աքազի արեւու ժամացոյցին վրայ իջած էր։
zohrab-1805▾ eastern-1994▾ western am▾
20:1120:11 И воззвал Исаия пророк к Господу, и возвратил тень назад на ступенях, где она спускалась по ступеням Ахазовым, на десять ступеней.
20:11 καὶ και and; even ἐβόησεν βοαω scream; shout Ησαιας ησαιας Hēsaΐas; Iseas ὁ ο the προφήτης προφητης prophet πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return ἡ ο the σκιὰ σκια shadow; shade ἐν εν in τοῖς ο the ἀναβαθμοῖς αναβαθμος ascent εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after δέκα δεκα ten βαθμούς βαθμος pace
20:11 וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call יְשַׁעְיָ֥הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet אֶל־ ʔel- אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּ֣שֶׁב yyˈāšev שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צֵּ֗ל ṣṣˈēl צֵל shadow בַּֽ֠ bˈa בְּ in † הַ the מַּעֲלֹות mmaʕᵃlôṯ מַעֲלָה ascent אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָרְדָ֜ה yārᵊḏˈā ירד descend בְּ bᵊ בְּ in מַעֲלֹ֥ות maʕᵃlˌôṯ מַעֲלָה ascent אָחָ֛ז ʔāḥˈāz אָחָז Ahaz אֲחֹֽרַנִּ֖ית ʔᵃḥˈōrannˌîṯ אֲחֹרַנִּית backwards עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten מַעֲלֹֽות׃ פ maʕᵃlˈôṯ . f מַעֲלָה ascent
20:11. invocavit itaque Esaias propheta Dominum et reduxit umbram per lineas quibus iam descenderat in horologio Ahaz retrorsum decem gradibusAnd Isaias, the prophet, called upon the Lord, and he brought the shadow ten degrees backwards by the lines, by which it had already gone down on the dial of Achaz.
11. And Isaiah the prophet cried unto the LORD: and he brought the shadow ten steps backward, by which it had gone down on the dial of Ahaz.
20:11. And so the prophet Isaiah called upon the Lord. And he led back the shadow, along the lines by which it had already descended on the sundial of Ahaz, in reverse for ten degrees.
20:11. And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.
And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz:

20:11 И воззвал Исаия пророк к Господу, и возвратил тень назад на ступенях, где она спускалась по ступеням Ахазовым, на десять ступеней.
20:11
καὶ και and; even
ἐβόησεν βοαω scream; shout
Ησαιας ησαιας Hēsaΐas; Iseas
ο the
προφήτης προφητης prophet
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
ο the
σκιὰ σκια shadow; shade
ἐν εν in
τοῖς ο the
ἀναβαθμοῖς αναβαθμος ascent
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
δέκα δεκα ten
βαθμούς βαθμος pace
20:11
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
יְשַׁעְיָ֥הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
אֶל־ ʔel- אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יָּ֣שֶׁב yyˈāšev שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צֵּ֗ל ṣṣˈēl צֵל shadow
בַּֽ֠ bˈa בְּ in
הַ the
מַּעֲלֹות mmaʕᵃlôṯ מַעֲלָה ascent
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָרְדָ֜ה yārᵊḏˈā ירד descend
בְּ bᵊ בְּ in
מַעֲלֹ֥ות maʕᵃlˌôṯ מַעֲלָה ascent
אָחָ֛ז ʔāḥˈāz אָחָז Ahaz
אֲחֹֽרַנִּ֖ית ʔᵃḥˈōrannˌîṯ אֲחֹרַנִּית backwards
עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten
מַעֲלֹֽות׃ פ maʕᵃlˈôṯ . f מַעֲלָה ascent
20:11. invocavit itaque Esaias propheta Dominum et reduxit umbram per lineas quibus iam descenderat in horologio Ahaz retrorsum decem gradibus
And Isaias, the prophet, called upon the Lord, and he brought the shadow ten degrees backwards by the lines, by which it had already gone down on the dial of Achaz.
20:11. And so the prophet Isaiah called upon the Lord. And he led back the shadow, along the lines by which it had already descended on the sundial of Ahaz, in reverse for ten degrees.
20:11. And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:11: He brought the shadow ten degrees backward - We cannot suppose that these ten degrees meant ten hours; there were ten divisions of time on this dial: and perhaps it would not be right to suppose that the sun went ten degrees back in the heavens, or that the earth turned back upon its axis from east to west, in a contrary direction to its natural course. But the miracle might be effected by means of refraction, for a ray of light we know can be varied or refracted from a right line by passing through a dense medium; and we know also, by means of the refracting power of the atmosphere, the sun, when near rising and setting, seems to be higher above the horizon than he really is, and, by horizontal refraction, we find that the sun appears above the horizon when he is actually below it, and literally out of sight: therefore, by using dense clouds or vapors, the rays of light in that place might be refracted from their direct course ten, or any other number of degrees; so that the miracle might have been wrought by occasioning this extraordinary refraction, rather than by disturbing the course of the earth, or any other of the celestial bodies.
The dial of Ahaz - See the note on Kg2 9:13, and the observations and diagram at the end of this chapter.
4 Kings (2 Kings) 20:12
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: cried unto: Exo 14:15; Kg1 17:20, Kg1 17:21, Kg1 18:36-38; Act 9:40
he brought: Jos 10:12-14; Ch2 32:24, Ch2 32:31; Isa 38:8
dial: Heb. degrees
Geneva 1599
And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the (h) dial of Ahaz.
(h) Which was set at the top of the stairs that Ahaz had made.
John Gill
And Isaiah the prophet cried unto the Lord,.... Or prayed, as the Targum; and was very earnest in prayer, that what Hezekiah had desired might be granted:
and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz; Ben Gersom understands it not of the sun itself, but of the shadow of it only; See Gill on Is 38:8.
John Wesley
Degrees - These degrees were lines in the dial: but whether each of these lines or degrees noted an hour, or half an hour, or a quarter of an hour, is uncertain. But the sun itself went back, and the shadow with it. This miracle was noted by the Babylonians, who, having understood that it was done for Hezekiah's sake, sent to enquire into the truth and manner of it, 2Chron 32:31. Of Ahaz - Which Ahaz had made in the king's palace. This dial he mentions, because the truth of the miracle might be best and soonest discovered there, this dial possibly being visible out of the king's chamber, and the degrees being most distinct and conspicuous in it.
20:1220:12: ՚Ի ժամանակին յայնմիկ առաքեաց Մարովդաք Բաղդան որդի Բաղդանայ արքայ Բաբելոնի հրովարտակս եւ պատարագս առ Եզեկիա, զի լուաւ թէ հիւանդացաւ Եզեկիա[4016]։ [4016] Ոմանք. Մարովդակ Բաղատան։
12 Այդ ժամանակ Բաբելոնի արքան՝ Բաղդանի որդի Մարոդաք Բաղդանը հրովարտակներ ու ընծաներ ուղարկեց Եզեկիային, որովհետեւ լսել էր, թէ Եզեկիան հիւանդացել է:
12 Այն ատեն Բաբելոնի թագաւորը, Բաղադանին որդին Մարովդաք–Բաղադան*, նամակներ ու ընծաներ ղրկեց Եզեկիային, քանզի Եզեկիային հիւանդ ըլլալը լսեր էր։
Ի ժամանակին յայնմիկ առաքեաց Մարովդաք Բաղդան որդի Բաղդանայ արքայ Բաբելոնի հրովարտակս եւ պատարագս առ Եզեկիա, զի լուաւ թէ հիւանդացաւ Եզեկիա:

20:12: ՚Ի ժամանակին յայնմիկ առաքեաց Մարովդաք Բաղդան որդի Բաղդանայ արքայ Բաբելոնի հրովարտակս եւ պատարագս առ Եզեկիա, զի լուաւ թէ հիւանդացաւ Եզեկիա[4016]։
[4016] Ոմանք. Մարովդակ Բաղատան։
12 Այդ ժամանակ Բաբելոնի արքան՝ Բաղդանի որդի Մարոդաք Բաղդանը հրովարտակներ ու ընծաներ ուղարկեց Եզեկիային, որովհետեւ լսել էր, թէ Եզեկիան հիւանդացել է:
12 Այն ատեն Բաբելոնի թագաւորը, Բաղադանին որդին Մարովդաք–Բաղադան*, նամակներ ու ընծաներ ղրկեց Եզեկիային, քանզի Եզեկիային հիւանդ ըլլալը լսեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
20:1220:12 В то время послал Беродах Баладан, сын Баладана, царь Вавилонский, письма и подарок Езекии, ибо он слышал, что Езекия был болен.
20:12 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἀπέστειλεν αποστελλω send off / away Μαρωδαχβαλαδαν μαρωδαχβαλαδαν son Βαλαδαν βαλαδαν monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon βιβλία βιβλιον scroll καὶ και and; even μαναα μαναα to; toward Εζεκιαν εζεκιας Ezekias ὅτι οτι since; that ἤκουσεν ακουω hear ὅτι οτι since; that ἠρρώστησεν αρρωστεω Ezekias
20:12 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֡יא hˈî הִיא she שָׁלַ֡ח šālˈaḥ שׁלח send בְּרֹאדַ֣ךְ ֠בַּלְאֲדָן bᵊrōḏˈaḵ balʔᵃḏon בְּרֹאדַךְ בַּלְאֲדָן Merodach-Baladan בֶּֽן־ bˈen- בֵּן son בַּלְאֲדָ֧ן balʔᵃḏˈān בַּלְאֲדָן Baladan מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֛ל bāvˈel בָּבֶל Babel סְפָרִ֥ים sᵊfārˌîm סֵפֶר letter וּ û וְ and מִנְחָ֖ה minḥˌā מִנְחָה present אֶל־ ʔel- אֶל to חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah כִּ֣י kˈî כִּי that שָׁמַ֔ע šāmˈaʕ שׁמע hear כִּ֥י kˌî כִּי that חָלָ֖ה ḥālˌā חלה become weak חִזְקִיָּֽהוּ׃ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
20:12. in tempore illo misit Berodach Baladan filius Baladan rex Babyloniorum litteras et munera ad Ezechiam audierat enim quod aegrotasset EzechiasAt that time Berodach Baladan, the son of Baladan, king of the Babylonians, sent letters and presents to Ezechias: for he had heard that Ezechias had been sick.
12. At that time Berodach-baladan the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick.
20:12. At that time, Merodach-baladan, the son of Baladan, the king of the Babylonians, sent letters and gifts to Hezekiah. For he had heard that Hezekiah had been ill.
20:12. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick.
At that time Berodach- baladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick:

20:12 В то время послал Беродах Баладан, сын Баладана, царь Вавилонский, письма и подарок Езекии, ибо он слышал, что Езекия был болен.
20:12
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
ἀπέστειλεν αποστελλω send off / away
Μαρωδαχβαλαδαν μαρωδαχβαλαδαν son
Βαλαδαν βαλαδαν monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
βιβλία βιβλιον scroll
καὶ και and; even
μαναα μαναα to; toward
Εζεκιαν εζεκιας Ezekias
ὅτι οτι since; that
ἤκουσεν ακουω hear
ὅτι οτι since; that
ἠρρώστησεν αρρωστεω Ezekias
20:12
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֡יא hˈî הִיא she
שָׁלַ֡ח šālˈaḥ שׁלח send
בְּרֹאדַ֣ךְ ֠בַּלְאֲדָן bᵊrōḏˈaḵ balʔᵃḏon בְּרֹאדַךְ בַּלְאֲדָן Merodach-Baladan
בֶּֽן־ bˈen- בֵּן son
בַּלְאֲדָ֧ן balʔᵃḏˈān בַּלְאֲדָן Baladan
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֛ל bāvˈel בָּבֶל Babel
סְפָרִ֥ים sᵊfārˌîm סֵפֶר letter
וּ û וְ and
מִנְחָ֖ה minḥˌā מִנְחָה present
אֶל־ ʔel- אֶל to
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
כִּ֣י kˈî כִּי that
שָׁמַ֔ע šāmˈaʕ שׁמע hear
כִּ֥י kˌî כִּי that
חָלָ֖ה ḥālˌā חלה become weak
חִזְקִיָּֽהוּ׃ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
20:12. in tempore illo misit Berodach Baladan filius Baladan rex Babyloniorum litteras et munera ad Ezechiam audierat enim quod aegrotasset Ezechias
At that time Berodach Baladan, the son of Baladan, king of the Babylonians, sent letters and presents to Ezechias: for he had heard that Ezechias had been sick.
20:12. At that time, Merodach-baladan, the son of Baladan, the king of the Babylonians, sent letters and gifts to Hezekiah. For he had heard that Hezekiah had been ill.
20:12. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Рассказ о посольстве к Езекии вавилонского царя по всем трем параллельным повествованиям (4: Цар., Ис., 2: Пар.) имеет непосредственную связь с болезнью Езекии, его чудесным выздоровлением и астрономическим чудом, имевшим место при этом. Конечно, эти цели - поздравление Езекии с выздоровлением (Ис. XXXIX:1) и осведомление об астрономическом чуде (2: Пар. XXXII:31) служили лишь благовидным прикрытием истинной цели посольства - желания вавилонского царя вовлечь Иудею в коалицию с Вавилонией и другими государствами против Ассирии. Написание имени вавилонского царя в 4: Цар. "Беродах" (евр. Бродах), вероятно, произошло вследствие смешения евр. букв шеи и бет; в Ис. XXXIX это имя читается Меродах, так стоит в разночтениях к 4: Цар. XX:12: (кодд. 93, 115, 145, 154, 172, 174, 240, 418, 476, 531: у Кенник., 701: у Росси). Имени Беродах нельзя объяснить ни этимологически, ни исторически. Между тем Меродах или Мардук был известным богом древних вавилонян (Иер. L:2, по LXX, XXVII:2), особенно почитавшийся Навуходоносором (О Меродахе см. у М. Пальмова, Идолопоклонство у древних евреев, с. 362-364), но, конечно, и другими царями. В Библии встречаются имена двух царей вавилонских с именем Меродаха в составе этих имен: 1) Меродах - Валодан (Ис. XXXIX:1) - по надписям Mardukhabal-Iddina ("Меродах дал сына") и 2) Евильмеродах в надписях Avil Marduk ("человек Меродаха"). По объяснению ориенталистов, слово Меродах, по коренному своему значению, означало божество губительное, воинственное, соответствующее римскому Mars (проф. Гуляев, с. 366). По ассиро-вавилонским памятникам, Меродах Валадан, "сын Якина", халдейский полководец, овладел Вавилоном при Саргоне в 720: году и царствовал до 710: года, когда снова был изгнан Саргоном, и затем еще раз, уже при Сеннахириме в 702: году занял было Вавилон, но продержался здесь лишь 9: месяцев. "Сын Якина" - вероятно, название династии, к которой принадлежал Меродах Валадан. Посольство его к Езекии обычно относят к первому периоду его царствования в Вавилоне (720-710), что согласовалось бы и с Библией (713-712: за 15: лет до смерти Езекии), только по Библии, как мы знаем, в это время царем ассирийским был Сеннахирим, а по ассирийским памятникам Саргон. Затруднение это, по-видимому, устраняется при том предположении, что Meродах-Валадан отправил данное посольство к Езекии уже во второе, кратковременное царствование свое в Вавилоне, при Сеннахириме (ок. 703: года); но зато тогда событие это будет отодвинуто на лет 10: от времени болезни Езекии, что противоречит тем трем рецензиям библейского рассказа о Езекии (ср. Schrader Riehm op. cit. II, s. 995-996. См. еп. Платона, цит. соч. с. 236-237). Посольство вавилонского царя чрезвычайно обрадовало Езекию (вместо стоящего в принятом евр. т. 13-ст. 4: Цар. XX:1: "выслушал", шама, Ис. XXXIX:2: имеет: "обрадовался", самах, последнее чтение встречается и в вариантах 4: Цар. XX:13; кодд. 195, 530, 541, 587, 201, 451: и др.), польстила его самолюбию; желая, вероятно, показать себя достойным союзником вавилонского царя, он поспешил с неразумной откровенностью и предупредительностью показать послам все сокровища личные свои и государственные (ст. 13; евр. нехот, ароматы, сн. 3: Цар. X:10, LXX оставляют без перевода: νεχωθα̃; халдейский, сирским и арабск.: "дом сокровищ"), а также "оружейный дом свой", т. е., вероятно, известный "дом леса Ливанского" (ср. 3: Цар. VII:2: и прим.). В этом случае "не воздал Езекия (Богу) за оказанные ему благодеяния, ибо возгордилось сердце его. И был на него гнев (Божий), и на Иудею, и на Иерусалим" (2: Пар. XXXII:25). По блаж. Феодориту (вопр. 53), "Езекия должен был соделать ведомою для послов силу Божию и ту попечительность, какою сам пользовался, а он показал богатства, в которых нет ничего прочного".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hezekiah's Piety and Death. B. C. 713.

12 At that time Berodach-baladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. 13 And Hezekiah hearkened unto them, and showed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not. 14 Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. 15 And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not showed them. 16 And Isaiah said unto Hezekiah, Hear the word of the LORD. 17 Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD. 18 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. 19 Then said Hezekiah unto Isaiah, Good is the word of the LORD which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? 20 And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? 21 And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead.
Here is, I. An embassy sent to Hezekiah by the king of Babylon, to congratulate him on his recovery, v. 12. The kings of Babylon had hitherto been only deputies and tributaries to the kings of Assyria, and Nineveh was the royal city. We find Babylon subject to the king of Assyria, ch. xvii. 24. But this king of Babylon began to set up for himself, and by degrees things were so changed that Assyria became subject to the kings of Babylon. This king of Babylon sent to compliment Hezekiah, and ingratiate himself with him upon a double account. 1. Upon the account of religion. The Babylonians worshipped the sun, and, perceiving what honour their god had done to Hezekiah, in going back for his sake, they thought themselves obliged to do honour to him likewise. It is good having those our friends whom we perceive to be the favourites of heaven. 2. Upon the account of civil interest. If the king of Babylon was now mediating a revolt from the king of Assyria, it was policy to get Hezekiah into his interest, in answer to whose prayers, and for whose protection, heaven had given that fatal blow to the king of Assyria. He found himself obliged to Hezekiah, and his God, for the weakening of the Assyrian forces, and had reason to think he could not have a more powerful and valuable ally than one that had so good an interest in the upper world. He therefore made his court to him with all possible respect by ambassadors, letters, and a present.
II. The kind entertainment Hezekiah gave to these ambassadors, v. 13. It was his duty to be civil to them, and receive them with the respect due to ambassadors; but he exceeded, and was courteous to a fault. 1. He was too fond of them. He hearkened unto them. Though they were idolaters, yet he became intimate with them, was forward to come into a confederacy with the king their master, and granted them all they came for. He was more open and free than he should have been, and stood not so much upon his guard. What reason had he that was in covenant with God so eagerly to catch at an alliance with a heathen prince, or to value himself at all upon his respectful notice? What honour could this embassy add to one whom God had so highly favoured, that he should please himself so much with it? 2. He was too fond of showing them his palace, his treasures, and his magazines, that they might see, and might report to their master, what a great king he was, and how well worthy of the honour their master did him. It is not said that he showed them the temple, the book of the law, and the manner of his worship, that he might proselyte them to the true religion, which he had now a fair opportunity of doing; but in compliment to them, lest he should affront them, he waived that, and showed them the rich furniture of his closet, that house of his precious things, the wealth he had heaped up since the king of Assyria had emptied his coffers, his silver, and gold, and spices. All the valuable things he had he showed them, either himself or by his officers. And what harm was there in this? What is more commonly, and (as we think) more innocently, done, than to show strangers the riches and rarities of a country--to show our friends our houses and their furniture, our gardens, stables, and libraries? But if we do this in the pride of our hearts, as Hezekiah did, to gain applause from men, and not giving praise to God, it turns into sin to us, as it did to him.
III. The examination of Hezekiah concerning this matter, v. 14, 15. Isaiah, who had often been his comforter, is now his reprover. The blessed Spirit is both, John xvi. 7, 8. Ministers must be both, as there is occasion. Isaiah spoke in God's name, and therefore called him to account as one having authority: "Who are these? Whence come they? What is their business? What have they seen?" Hezekiah not only submitted to the examination (did not ask him, "Why should you concern yourself and question me about this affair?"), but made an ingenuous confession: There is nothing among my treasures that I have not shown them. Why then did he not bring them to Isaiah, and show him to them who was without doubt the best treasure he had in his dominions, and who by his prayers and prophecies had been instrumental in all those wonders which these ambassadors came to enquire into? I hope Hezekiah had the same value for Isaiah now that he had in his distress; but it would have become him to show it by bringing these ambassadors to him in the first place, which might have prevented the false step he took.
IV. The sentence passed upon him for his pride and vanity, and the too great relish he had of the things of the world, after that intimate acquaintance he had so lately been admitted into with divine things. The sentence is (v. 17, 18), 1. That the treasures he was so proud of should hereafter become a prey, and his family should be robbed of them all. It is just with God to take that from us which we make the matter of our pride and in which we put our confidence. 2. That the king of Babylon, with whom he was so fond of an alliance, should be the enemy that should make a prey of them. Not that it was for this sin that that judgment should be brought upon them: the sins of Manasseh, his idolatries and murders, were the cause of that calamity; but it is now foretold to Hezekiah, to convince him of the folly of his pride and of the value he had for the king of Babylon, and to make him ashamed of it. Hezekiah was fond of assisting the king of Babylon to rise, and to reduce the exorbitant power of the kings of Assyria; but he is told that the snake he is cherishing will ere long sting the bosom that cherishes it, and that his royal seed shall become the king of Babylon's slave (which was fulfilled, Dan. i. 1, &c.), than which there could not be any thing more mortifying to Hezekiah to think of. Babylon will be the ruin of those that are fond of Babylon. Wise therefore and happy are those that come out from her, Rev. xviii. 4.
V. Hezekiah's humble and patient submission to this sentence, v. 19. Observe how he argues himself into this submission. 1. He lays it down for a truth that "good is the word of the Lord, even this word, though a threatening; for every word of his is so. It is not only just, but good; for, as he does no wrong to any, so he means no hurt to good men. It is good; for he will bring good out of it, and do me good by the foresight of it." We should believe this concerning every providence, that it is good, is working for good. 2. He takes notice of that in this word which was good, that he should not live to see this evil, much less to share in it. He makes the best of the bad: "Is it not good? Yes, certainly it is, and better than I deserve." Note, (1.) True penitents, when they are under divine rebukes, call them not only just, but good; not only submit to the punishment of their iniquity, but accept of it. So Hezekiah did, and by this it appeared that he was indeed humbled for the pride of his heart. (2.) When at any time we are under dark dispensations, or have dark prospects, public or personal, we must take notice of what is for us as well as what is against us, that we may by thanksgiving honour God, and may in our patience possess our own souls. (3.) As to public affairs, it is good, and we are bound to think it so, if peace and truth be in our days. That is, [1.] Whatever else we want, it is good if we have peace and truth, if we have the true religion professed and protected, Bibles and ministers, and enjoy these in peace, not terrified with the alarms of war or persecution. [2.] Whatever trouble may come when we are gone, it is good if all be well in our days. Not that we should be unconcerned for posterity; it is a grief to foresee evils: but we should own that the deferring of judgments is a great favour in general, and to have them deferred so long as what we may die in peace is a particular favour to us, for charity begins at home. We know not how we shall bear the trial, and therefore have reason to think it well if we may but get safely to heaven before it comes.
Lastly, Here is the conclusion of Hezekiah's life and story, v. 20, 21. In 2 Chron. ch. xxix.-xxxii. much more is recorded of Hezekiah's work of reformation than in this book of Kings; and it seems that in the civil chronicles, not now extant, there were many things recorded of his might and the good offices he did for Jerusalem, particularly his bringing water by pipes into the city. To have water in plenty, without striving for it and without being terrified with the noise of archers in the drawing of it, to have it at hand and convenient for us, is to be reckoned a great mercy; for the want of water would be a great calamity. But here this historian leaves him asleep with his fathers, and a son in his throne that proved very untoward; for parents cannot give grace to their children. Wicked Ahaz was the son of a godly father and the father of a godly son; holy Hezekiah was the son of a wicked father and the father of a wicked son. When the land was not reformed, as it should have been, by a good reign, it was plagued and ripened for ruin by a bad one; yet then tried again with a good one, that it might appear how loth God was to cut off his people.
Adam Clarke: Commentary on the Bible - 1831
20:12: At that time Berodach-baladan - He is called Merodach-Baladan, Isa 39:1, and by the Septuagint, Syriac, and Arabic versions, and by several of Kennicott's and De Rossi's MSS.; and also by the Babylonian and Jerusalem Talmuds. The true reading seems to be Merodach; the מ mem and ב beth might be easily interchanged, and so produce the mistake.
Sent letters and a present - It appears that there was friendship between the king of Babylon and Hezekiah, when the latter and the Assyrians were engaged in a destructive war. The king of Babylon had not only heard of his sickness, but he had heard of the miracle; as we learn from Ch2 32:31.
4 Kings (2 Kings) 20:13
Albert Barnes: Notes on the Bible - 1834
20:12: Berodach-baladan - The correct form of this name, Merodach-baladan, is given in Isaiah Isa 39:1. It is a name composed of three elements, Merodach, the well-known Babylonian god Jer 50:2, but (pal) "a son;" and iddin, or iddina, "has given;" or Baladan may be a form of Beliddin. This king of Babylon is mentioned frequently in the Assyrian inscriptions, and he was not unknown to the Greeks. He had two reigns in Babylon. First of all, he seized the throne in the same year in which Sargon became king of Assyria, 721 B. C., and held it for 12 years, from 721 B. C. to 709 B. C., when Sargon defeated him, and took him prisoner. Secondly, on the death of Sargon and the accession of Sennacherib, when troubles once more arose in Babylonia, be returned there, and had another reign, which lasted six months, during a part of the year 703 B. C. As the embassy of Merodach-Baladan followed closely on the illness of Hezekiah, it would probably be in 713 B. C.
The son of Baladan - In the inscriptions Merodach-Baladan is repeatedly called the son of Yakin or Yagin. This, however, is a discrepancy which admits of easy explanation. The Assyrians are not accurate in their accounts of the parentage of foreign kings. With them Jehu is "the son of Omri." Yakin was a prince of some repute, to whose dominions Merodach-baladan had succeeded. The Assyrians would call him Yakin's son, though he might have been his son-in-law, or his grandson.
The embassy was not merely one of congratulation. Its chief object was to inquire with respect to the going back of the shadow, an astronomical marvel in which the Chaldaeans of Babylon would feel a keen interest Ch2 32:31. A political purpose is moreover implied in the next verse. Merodach-baladan was probably desirous of strengthening himself against Assyria by an alliance with Judaea and with Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: am 3292, bc 712
Berodachbaladan: Isa 39:1-8, Merodach-baladan
king: Ch2 32:31
Babylon: Gen 10:10, Gen 11:9; Isa 13:1, Isa 13:19, Isa 14:4
sent letters: Sa2 8:10, Sa2 10:2
for he had heard: Isa 39:1
Carl Friedrich Keil and Franz Delitzsch

The Babylonian embassy, and Hezekiah's imprudence (cf. Is 39:1-8). - 4Kings 20:12. "At that time Berodach Baladan, king of Babel, sent a letter and a present to Hezekiah, because he had heard that Hezekiah was sick." By ההיא בּעת the arrival of these ambassadors is merely assigned in the most general manner to the period following Hezekiah's recovery. But from the object of their mission, it is evident that they did not arrive in Jerusalem till after the overthrow and departure of Sennacherib, and therefore at least half a year after Hezekiah's recovery. The ostensible reason given is, that Berodach Baladan had heard of Hezekiah's illness, and therefore sent to congratulate him on his recovery; but in 2Chron 32:31 the further reason is mentioned, that he wished to inquire concerning the miracle upon the sun-dial. But, as Josephus has shown, the true object, no doubt, was to make sure of Hezekiah's friendship in anticipation of his intended revolt from the Assyrian rule. Berodach Baladan, for Merodach Baladan (Isa.), with the labial changed, is the same person as the Marodach Baladan who reigned in Babylon for six months, according to Alex. Polyhistor, or rather Berosus (Euseb. Chr. armen. i. pp. 42, 43), and was slain by Elibus, and also the same as the Mardokempad who reigned, according to the Can. Ptol., from 26 to 38 aer. Nab., i.e., from 721 to 709 b.c. The first part of the name, מרדך, occurs in Jer 50:2 in connection with Bel as the name of a Babylonian idol; and the whole name is found on a cylinder (in the British Museum) which contains the first expeditions of Sennacherib against Babylon and Media, and upon the inscriptions at Khorsabad spelt either Merodak-pal-dsana (according to Brandis, Ueber der Gewinn, pp. 44 and 53) or Marduk bal iddin (according to Oppert).
(Note: Compare M. v. Niebuhr, Gesch. Ass. p. 40; and with regard to the chronological differences, on account of which many have called in question the identity of Merodach Baladan either with the Marudach-Baladan of Berosus or with the Mardokempad of the Can. Ptol., see the discussion of this point at pp. 75ff.)
Instead of שׁמע כּי we have ויּשׁמע in Isaiah, which is not so clear, though it is probably more original; whereas the clause in Isaiah, ויּחזק חלה כּי, "that he had been sick and had become strengthened, i.e., well again," is simply an elucidation of the הזקיּהוּ חלה כּי of our text, in which the recovery is implied in the pluperfect "had been sick."
4Kings 20:13
In 4Kings 20:13 ויּשׁמע is apparently a copyist's error for ויּשׂמח of Isaiah, which many of the codd. and ancient versions have even in our text. At the same time, the construction of שׁמע with על is also found in 4Kings 22:13. - עליהם, concerning them, i.e., the ambassadors who had brought the letter and the present. In his delight at the honour paid to him by this embassy, Hezekiah showed the ambassadors all his treasure-house, the silver, and the gold, and the spices, and the costly oil, and all his arsenal, etc. The literal meaning of נכת בּית is probably spice-house (Aquila, Symm., Vulg.), נכת being a contraction of נכאת in Gen 37:25, whereas the derivation suggested from the Arabic kayyata, farsit, implevit locum, is much more wide of the mark. The house received its name from the spices for the storing of which it was really intended, although it was also used for the storing of silver and gold. הטּוב שׁמן is not fine olive oil, but, according to the Rabbins and Movers (Phniz. iii. p. 227), the valuable balsam oil which was obtained in the royal gardens; for olive oil, which was obtained in all Judaea, was not stored in the treasure-chambers along with gold, silver, and perfumes, but in special storehouses (1Chron 27:28). בּכל־ממשׁלתּו, in all his dominion, i.e., in all the district which he was able to govern or control. - The existence of such treasures, of which, according to 4Kings 20:17, the ancestors of Hezekiah had collected a very large store, at so short a period after the departure of the Assyrians, is not at variance with 4Kings 18:15-16, according to which Hezekiah had sent to Sennacherib all the silver in his treasuries, and even the gold plate upon the temple doors. For, in the first place, it is not stated that there was much silver and gold in the treasure-house, but the silver and gold are simply mentioned along with the spices; and, secondly, Hezekiah may have kept back from Sennacherib many a valuable piece of silver or gold, and have taken off the gold plate from the temple doors, to show the ambassadors of Sennacherib, who came to receive the money demanded as compensation, that he was not in a condition to give anything more. Moreover a great deal may have flowed into the treasuries since the payment of that tribute, partly from the presents which Hezekiah received from many quarters after the overthrow of Sennacherib (2Chron 32:23), and partly from the booty that had been collected in the camp of the Assyrians after their hurried departure. And again, the treasures which the ancestors of Hezekiah had collected (4Kings 20:17) may not have consisted of gold and silver exactly, but of different jewels and objects of art, which could not be applied to the payment of the tribute demanded by Sennacherib. And, lastly, "we must not overlook the fact, that it answered the purpose of the reporter to crowd together as much as possible, in order to show how anxious Hezekiah was to bring out and exhibit everything whatever that could contribute to the folly" (Drechsler). Hezekiah evidently wanted to show all his glory, because the arrival of the Babylonian ambassadors had flattered his vanity.
4Kings 20:14-17
Isaiah therefore announced to him the word of the Lord, that all his treasures would one day be carried to Babel, and some even of his sons would serve as chamberlains in the palace of the king of Babel. The sin of vanity was to be punished by the carrying away of that of which his heart was proud. Isaiah did not go to Hezekiah by his own impulse, but by the direction of God. His inquiries: "What have these men said, and whence do they come to thee?" were simply intended to lead the king to give expression to the thoughts of his heart. In the answer, "From a distant land have they come, from Babel," his vanity at the great honour that had been paid him comes clearly to light.
4Kings 20:18
The words, "of thy sons, which shall proceed from thee, which thou shalt beget," do not necessarily refer to the actual sons, but only to lineal descendants. The Chethb יקּח, "will one take," is to be preferred to the יקּחוּ of Isaiah and the Keri, as being the more difficult reading. סריסים, chamberlains, courtiers, not necessarily eunuchs, as in 1Kings 8:15, etc. - For the fulfilment of this threat see Dan 1:2.
4Kings 20:19
The first part of Hezekiah's reply, "Good is the word of Jehovah, which thou hast spoken," is an expression of submission to the will of the Lord, like Eli's answer in 1Kings 3:18 (cf. 3Kings 2:38, 3Kings 2:42);
(Note: "He calls that good in which it is right to acquiesce, as having proceeded from Him who does nothing but what is not only most just, but tempered with the greatest goodness, even when He inflicts punishment." - Clericus.)
the second part, which the repetition of ויּאמר shows to have been spoken after a pause, and which was not addressed directly to Isaiah, "Is it not so (i.e., is it not purely goodness), if there are to be peace and truth in my days (during my life)?" is a candid acknowledgment of the grace and truth of the Lord.
(Note: "He praises the moderation of the divine decree, because when God, in accordance with His justice, might have brought this calamity upon him in his own person, for His mercy's sake He was willing to spare him and to put off the evil to a future day." - Vitringa.)
הלוא is used, as is frequently the case, in the sense of a lively affirmation. Instead of אם הלוא we have in Isaiah כּי, "for there will be peace and truth," by which this clause is attached more clearly to the first declaration as a reason for it: the word of the Lord is good, for the Lord proves His goodness and truth in the fact, that He will not inflict the merited punishment in my lifetime. "Peace and truth" are connected as in Jer 33:6. אמת does not mean continuance (Ges.), security (Knobel), but fides, faithfulness-not human faithfulness, however, which preserves peace, and observes a tacit treaty (Hitzig), but the faithfulness of God, which preserves the promised grace to the humble.
Geneva 1599
At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a (i) present unto Hezekiah: for he had heard that Hezekiah had been sick.
(i) Moved by the favour that God showed to Hezekiah, and also because he had declared himself an enemy of Sennacherib who was now destroyed.
John Gill
At that time Berodachbaladan,.... He is called Merodachbaladan, Is 39:1, so here in the Septuagint, Syriac, and Arabic versions; See Gill on Is 39:1; and by Metasthenes (z) his father is called Merodach, and he Ben Merodach, who reigned twenty one years, and his father fifty two; from hence to the end of 4Kings 20:12 the same account is given in the same words as in Is 39:1 throughout, except in 4Kings 20:13, where it is, "hearkened unto them", and there, "glad of them"; heard the letter the ambassadors brought with pleasure; see the notes there. See Gill on Is 39:1 and following.
(z) Ut supra. (De Judicio Temp. fol. 221. 2.)
John Wesley
Berodach - baladan - He seems to have been the king of Assyria's vice - roy in Babylon, and upon that terrible slaughter in the Assyrian host, and the death of Sennacherib, and the differences among his sons, to have usurped absolute sovereignty over Babylon. And either himself or his son destroyed the Assyrian monarchy, and translated the empire to Babylon. Sent - Partly, for the reasons mentioned, 2Chron 32:31, and partly, to assure himself of the assistance of Hezekiah against the Assyrians, their common enemy.
Robert Jamieson, A. R. Fausset and David Brown
Berodach-baladan-- (Is 39:1), the first king of Babylon mentioned in sacred history; formerly its rulers were viceroys of the Assyrian monarchs. This individual threw off the yoke, and asserting his independence, made with varying success, a long and obstinate resistance [RAWLINSON, Outlines]. The message of congratulation to Hezekiah, was, in all likelihood, accompanied with proposals for a defensive alliance against their common Assyrian enemy. The king of Judah, flattered with this honor, showed the ambassadors all his treasures, his armory and warlike stores; and his motive for this was evidently that the Babylonian deputies might be the more induced to prize his friendship.
20:1320:13: Եւ ուրա՛խ եղեւ ՚ի նոսա Եզեկիա. եւ եցո՛յց նոցա զամենայն տունս Նաքովթայ, զարծաթ, եւ զոսկի, եւ զխունկս, եւ զիւղս անուշունս. եւ զտունս անօթոց, եւ որ ինչ գտանէր ՚ի գանձս նորա. եւ ո՛չ էր տեղի զոր ո՛չ եցոյց Եզեկիա ՚ի տան իւրում, եւ յամենայն իշխանութեան իւրում[4017]։ [4017] Ոմանք. Զոր ո՛չ եցոյց նոցա Եզե՛՛։
13 Եզեկիան ուրախացաւ դրանց համար եւ նրա դեսպաններին ցոյց տուեց Նաքոթի ամբողջ գանձատունը, արծաթը, ոսկին, խնկերը, անուշահոտ իւղերը, զինանոցը եւ այն ամէնը, ինչ կար իր գանձատանը: Եզեկիան իր տանը եւ ամբողջ իշխանութեան մէջ տեղ չթողեց, որ ցոյց չտար նրանց:
13 Եզեկիա անոնց մտիկ ըրաւ* եւ թանկագին բաներուն գանձատունը, արծաթն ու ոսկին ու խունկերը եւ պատուական իւղն ու իր զինարանը եւ իր բոլոր գանձերը ցուցուց։ Իր տանը մէջ եւ իր բոլոր տէրութեանը մէջ բան մը չմնաց, որ Եզեկիա անոնց չցուցնէ։
Եւ ուրախ եղեւ ի նոսա Եզեկիա, եւ եցոյց նոցա [301]զամենայն տունս Նաքովթայ``, զարծաթ եւ զոսկի եւ զխունկս եւ զեւղս անուշունս, եւ զտունս անօթոց, եւ որ ինչ գտանէր ի գանձս նորա. եւ ոչ էր տեղի զոր ոչ եցոյց Եզեկիա ի տան իւրում եւ յամենայն իշխանութեան իւրում:

20:13: Եւ ուրա՛խ եղեւ ՚ի նոսա Եզեկիա. եւ եցո՛յց նոցա զամենայն տունս Նաքովթայ, զարծաթ, եւ զոսկի, եւ զխունկս, եւ զիւղս անուշունս. եւ զտունս անօթոց, եւ որ ինչ գտանէր ՚ի գանձս նորա. եւ ո՛չ էր տեղի զոր ո՛չ եցոյց Եզեկիա ՚ի տան իւրում, եւ յամենայն իշխանութեան իւրում[4017]։
[4017] Ոմանք. Զոր ո՛չ եցոյց նոցա Եզե՛՛։
13 Եզեկիան ուրախացաւ դրանց համար եւ նրա դեսպաններին ցոյց տուեց Նաքոթի ամբողջ գանձատունը, արծաթը, ոսկին, խնկերը, անուշահոտ իւղերը, զինանոցը եւ այն ամէնը, ինչ կար իր գանձատանը: Եզեկիան իր տանը եւ ամբողջ իշխանութեան մէջ տեղ չթողեց, որ ցոյց չտար նրանց:
13 Եզեկիա անոնց մտիկ ըրաւ* եւ թանկագին բաներուն գանձատունը, արծաթն ու ոսկին ու խունկերը եւ պատուական իւղն ու իր զինարանը եւ իր բոլոր գանձերը ցուցուց։ Իր տանը մէջ եւ իր բոլոր տէրութեանը մէջ բան մը չմնաց, որ Եզեկիա անոնց չցուցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1320:13 Езекия, выслушав посланных, показал им кладовые свои, серебро и золото, и ароматы, и масти дорогие, и весь оружейный дом свой и все, что находилось в сокровищницах его; не оставалось ни одной вещи, которой не показал бы им Езекия в доме своем и во всем владении своем.
20:13 καὶ και and; even ἐχάρη χαιρω rejoice; hail ἐπ᾿ επι in; on αὐτοῖς αυτος he; him Εζεκιας εζεκιας Ezekias καὶ και and; even ἔδειξεν δεικνυω show αὐτοῖς αυτος he; him ὅλον ολος whole; wholly τὸν ο the οἶκον οικος home; household τοῦ ο the νεχωθα νεχωθα the ἀργύριον αργυριον silver piece; money καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf τὰ ο the ἀρώματα αρωμα spice καὶ και and; even τὸ ο the ἔλαιον ελαιον oil τὸ ο the ἀγαθόν αγαθος good καὶ και and; even τὸν ο the οἶκον οικος home; household τῶν ο the σκευῶν σκευος vessel; jar καὶ και and; even ὅσα οσος as much as; as many as ηὑρέθη ευρισκω find ἐν εν in τοῖς ο the θησαυροῖς θησαυρος treasure αὐτοῦ αυτος he; him οὐκ ου not ἦν ειμι be λόγος λογος word; log ὃν ος who; what οὐκ ου not ἔδειξεν δεικνυω show αὐτοῖς αυτος he; him Εζεκιας εζεκιας Ezekias ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in πάσῃ πας all; every τῇ ο the ἐξουσίᾳ εξουσια authority; influence αὐτοῦ αυτος he; him
20:13 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear עֲלֵיהֶם֮ ʕᵃlêhem עַל upon חִזְקִיָּהוּ֒ ḥizqiyyāhˌû חִזְקִיָּהוּ Hizkiah וַ wa וְ and יַּרְאֵ֣ם yyarʔˈēm ראה see אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house נְכֹתֹ֡ונכתה *nᵊḵōṯˈô נְכֹת treasure אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּסֶף֩ kkesˌef כֶּסֶף silver וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּהָ֨ב zzāhˌāv זָהָב gold וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּשָׂמִ֜ים bbᵊśāmˈîm בֹּשֶׂם balsam-tree וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] שֶׁ֣מֶן šˈemen שֶׁמֶן oil הַ ha הַ the טֹּ֗וב ṭṭˈôv טֹוב perfume וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house כֵּלָ֔יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נִמְצָ֖א nimṣˌā מצא find בְּ bᵊ בְּ in אֹֽוצְרֹתָ֑יו ʔˈôṣᵊrōṯˈāʸw אֹוצָר supply לֹֽא־ lˈō- לֹא not הָיָ֣ה hāyˈā היה be דָבָ֗ר ḏāvˈār דָּבָר word אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not הֶרְאָ֧ם herʔˈām ראה see חִזְקִיָּ֛הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah בְּ bᵊ בְּ in בֵיתֹ֖ו vêṯˌô בַּיִת house וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מֶמְשַׁלְתֹּֽו׃ memšaltˈô מֶמְשֶׁלֶת dominion
20:13. laetatus est autem in adventum eorum Ezechias et ostendit eis domum aromatum et aurum et argentum et pigmenta varia unguenta quoque et domum vasorum suorum et omnia quae habere potuerat in thesauris suis non fuit quod non monstraret eis Ezechias in domo sua et in omni potestate suaAnd Ezechias rejoiced at their coming, and he shewed them the house of his aromatical spices, and the gold, and the silver, and divers precious odours, and ointments, and the house of his vessels, and all that he had in his treasures. There was nothing in his house, nor in all his dominions, that Ezechias shewed them not.
13. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious oil, and the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion that Hezekiah shewed them not.
20:13. Now Hezekiah rejoiced at their arrival, and so he revealed to them the house of aromatic spices, and the gold and silver, and the various pigments and ointments, and the house of his vessels, and all that he was able to have in his treasuries. There was nothing in his house, nor in all his dominions, that Hezekiah did not show to them.
20:13. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and [all] the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.
And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and [all] the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not:

20:13 Езекия, выслушав посланных, показал им кладовые свои, серебро и золото, и ароматы, и масти дорогие, и весь оружейный дом свой и все, что находилось в сокровищницах его; не оставалось ни одной вещи, которой не показал бы им Езекия в доме своем и во всем владении своем.
20:13
καὶ και and; even
ἐχάρη χαιρω rejoice; hail
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
Εζεκιας εζεκιας Ezekias
καὶ και and; even
ἔδειξεν δεικνυω show
αὐτοῖς αυτος he; him
ὅλον ολος whole; wholly
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
νεχωθα νεχωθα the
ἀργύριον αργυριον silver piece; money
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
τὰ ο the
ἀρώματα αρωμα spice
καὶ και and; even
τὸ ο the
ἔλαιον ελαιον oil
τὸ ο the
ἀγαθόν αγαθος good
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
τῶν ο the
σκευῶν σκευος vessel; jar
καὶ και and; even
ὅσα οσος as much as; as many as
ηὑρέθη ευρισκω find
ἐν εν in
τοῖς ο the
θησαυροῖς θησαυρος treasure
αὐτοῦ αυτος he; him
οὐκ ου not
ἦν ειμι be
λόγος λογος word; log
ὃν ος who; what
οὐκ ου not
ἔδειξεν δεικνυω show
αὐτοῖς αυτος he; him
Εζεκιας εζεκιας Ezekias
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
πάσῃ πας all; every
τῇ ο the
ἐξουσίᾳ εξουσια authority; influence
αὐτοῦ αυτος he; him
20:13
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
עֲלֵיהֶם֮ ʕᵃlêhem עַל upon
חִזְקִיָּהוּ֒ ḥizqiyyāhˌû חִזְקִיָּהוּ Hizkiah
וַ wa וְ and
יַּרְאֵ֣ם yyarʔˈēm ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
בֵּ֣ית bˈêṯ בַּיִת house
נְכֹתֹ֡ונכתה
*nᵊḵōṯˈô נְכֹת treasure
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּסֶף֩ kkesˌef כֶּסֶף silver
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זָּהָ֨ב zzāhˌāv זָהָב gold
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּשָׂמִ֜ים bbᵊśāmˈîm בֹּשֶׂם balsam-tree
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
שֶׁ֣מֶן šˈemen שֶׁמֶן oil
הַ ha הַ the
טֹּ֗וב ṭṭˈôv טֹוב perfume
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
כֵּלָ֔יו kēlˈāʸw כְּלִי tool
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נִמְצָ֖א nimṣˌā מצא find
בְּ bᵊ בְּ in
אֹֽוצְרֹתָ֑יו ʔˈôṣᵊrōṯˈāʸw אֹוצָר supply
לֹֽא־ lˈō- לֹא not
הָיָ֣ה hāyˈā היה be
דָבָ֗ר ḏāvˈār דָּבָר word
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
הֶרְאָ֧ם herʔˈām ראה see
חִזְקִיָּ֛הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
בְּ bᵊ בְּ in
בֵיתֹ֖ו vêṯˌô בַּיִת house
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
מֶמְשַׁלְתֹּֽו׃ memšaltˈô מֶמְשֶׁלֶת dominion
20:13. laetatus est autem in adventum eorum Ezechias et ostendit eis domum aromatum et aurum et argentum et pigmenta varia unguenta quoque et domum vasorum suorum et omnia quae habere potuerat in thesauris suis non fuit quod non monstraret eis Ezechias in domo sua et in omni potestate sua
And Ezechias rejoiced at their coming, and he shewed them the house of his aromatical spices, and the gold, and the silver, and divers precious odours, and ointments, and the house of his vessels, and all that he had in his treasures. There was nothing in his house, nor in all his dominions, that Ezechias shewed them not.
20:13. Now Hezekiah rejoiced at their arrival, and so he revealed to them the house of aromatic spices, and the gold and silver, and the various pigments and ointments, and the house of his vessels, and all that he was able to have in his treasuries. There was nothing in his house, nor in all his dominions, that Hezekiah did not show to them.
20:13. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and [all] the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
20:13: Hezekiah hearkened unto them - Instead of וישמע vaiyishma, he hearkened, וישמח vaiyismach, he rejoiced or was glad, is the reading of twelve of Kennicott's and De Rossi's MSS., the parallel place, Isa 39:2, the Septuagint, Syriac, Vulgate, Arabic, some copies of the Targum, and the Babylonian Talmud.
All the house of his precious things - Interpreters are not well agreed about the meaning of the original נכתה nechothoh, which we here translate precious things, and in the margin spicery or jewels. I suppose the last to be meant.
There was nothing in his house - He showed them through a spirit of folly and exultation, all his treasures, and no doubt those in the house of the Lord. And it is said, Ch2 32:31, that in this business God left him to try him, that he might know all that was in his heart; and this trial proved that in his heart there was little else than pride and folly.
4 Kings (2 Kings) 20:17
Albert Barnes: Notes on the Bible - 1834
20:13: Hezekiah hearkened unto them, and shewed them - The Jewish king lent a favorable ear to the proposals of the ambassadors, and exhibited to them the resources which he possessed, in order to induce them to report well of him to their master.
All the house of his precious things - literally, the "spice-house;" the phrase had acquired the more generic sense of "treasure-house" from the fact that the gold, the silver, and the spices were all stored together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: showed: Ch2 32:27; Isa 39:2
precious things: or, spicery, Kg1 10:2, Kg1 10:10, Kg1 10:15, Kg1 10:25
armour: or, jewels, Heb. vessels
there was nothing: Ch2 32:25, Ch2 32:26; Pro 23:5; Ecc 7:20
Geneva 1599
And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and [all] the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his (k) dominion, that Hezekiah shewed them not.
(k) Being moved by ambition and vain glory, and also because he seemed to rejoice in the friendship of him who was God's enemy and an infidel.
John Wesley
His treasures - For though his country had lately been harassed by the Assyrians, yet he had reserved all his treasures and precious things, which he and his fathers had gathered in Jerusalem. Besides, he had considerable spoils out of the Assyrian camp. Also he had many presents sent to him, 2Chron 32:23. Shewed - Which he did through pride of heart, 2Chron 32:25-26, being lifted up by the great honour which God had done him, in working such glorious miracles for his sake, and by the great respects rendered to him from divers princes, and now by this great Babylonian monarch. So hard a matter is it even for a good man to be high and humble.
Robert Jamieson, A. R. Fausset and David Brown
the silver, and the gold--He paid so much tribute to Sennacherib as exhausted his treasury (compare 4Kings 18:16). But, after the destruction of Sennacherib, presents were brought him from various quarters, out of respect to a king who, by his faith and prayer, saved his country; and besides, it is by no means improbable that from the corpses in the Assyrian camp, all the gold and silver he had paid might be recovered. The vain display, however, was offensive to his divine liege lord, who sent Isaiah to reprove him. The answer he gave the prophet (4Kings 22:14) shows how he was elated by the compliment of their visit; but it was wrong, as presenting a bait for the cupidity of these rapacious foreigners, who, at no distant period, would return and pillage his country, and transfer all the possessions he ostentatiously displayed to Babylon, as well as his posterity to be court attendants in that country--(see on 2Chron 32:31).
20:1420:14: Եւ եմուտ Եսայի մարգարէ առ Եզեկիա արքայ եւ ասէ ցնա. Զի՞նչ խօսեցան արքդ այդոքիկ, եւ ուստի՞ եկին առ քեզ։ Եւ ասէ Եզեկիա. Յերկրէ հեռաստանէ եկին առ իս ՚ի Բաբելոնէ[4018]։ [4018] Այլք. Եսայիա մարգարէ առ արքայ Եզե՛՛։
14 Եսայի մարգարէն եկաւ Եզեկիա արքայի մօտ ու ասաց նրան. «Ի՞նչ խօսեցին այդ մարդիկ եւ որտեղի՞ց էին եկել քեզ մօտ»: Եզեկիան ասաց. «Հեռու երկրից՝ Բաբելոնից էին եկել ինձ մօտ»:
14 Եսայի մարգարէն Եզեկիա թագաւորին եկաւ ու անոր ըսաւ. «Այս մարդիկը ի՞նչ ըսին եւ ուրկէ՞ եկան քեզի»։ Եզեկիա ըսաւ. «Հեռու տեղէ, Բաբելոնէն եկան»։
Եւ եմուտ Եսայի մարգարէ առ Եզեկիա արքայ եւ ասէ ցնա. Զի՞նչ խօսեցան արքդ այդոքիկ, եւ ուստի՞ եկին առ քեզ: Եւ ասէ Եզեկիա. Յերկրէ հեռաստանէ եկին առ իս ի Բաբելոնէ:

20:14: Եւ եմուտ Եսայի մարգարէ առ Եզեկիա արքայ եւ ասէ ցնա. Զի՞նչ խօսեցան արքդ այդոքիկ, եւ ուստի՞ եկին առ քեզ։ Եւ ասէ Եզեկիա. Յերկրէ հեռաստանէ եկին առ իս ՚ի Բաբելոնէ[4018]։
[4018] Այլք. Եսայիա մարգարէ առ արքայ Եզե՛՛։
14 Եսայի մարգարէն եկաւ Եզեկիա արքայի մօտ ու ասաց նրան. «Ի՞նչ խօսեցին այդ մարդիկ եւ որտեղի՞ց էին եկել քեզ մօտ»: Եզեկիան ասաց. «Հեռու երկրից՝ Բաբելոնից էին եկել ինձ մօտ»:
14 Եսայի մարգարէն Եզեկիա թագաւորին եկաւ ու անոր ըսաւ. «Այս մարդիկը ի՞նչ ըսին եւ ուրկէ՞ եկան քեզի»։ Եզեկիա ըսաւ. «Հեռու տեղէ, Բաբելոնէն եկան»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1420:14 И пришел Исаия пророк к царю Езекии и сказал ему: что говорили эти люди, и откуда они приходили к тебе? И сказал Езекия: из земли далекой они приходили, из Вавилона.
20:14 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ησαιας ησαιας Hēsaΐas; Iseas ὁ ο the προφήτης προφητης prophet πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Εζεκιαν εζεκιας Ezekias καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him τί τις.1 who?; what? ἐλάλησαν λαλεω talk; speak οἱ ο the ἄνδρες ανηρ man; husband οὗτοι ουτος this; he καὶ και and; even πόθεν ποθεν from where; how can be ἥκασιν ηκω here πρὸς προς to; toward σέ σε.1 you καὶ και and; even εἶπεν επω say; speak Εζεκιας εζεκιας Ezekias ἐκ εκ from; out of γῆς γη earth; land πόρρωθεν πορρωθεν from afar ἥκασιν ηκω here πρός προς to; toward με με me ἐκ εκ from; out of Βαβυλῶνος βαβυλων Babylōn; Vavilon
20:14 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come יְשַֽׁעְיָ֣הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to מָ֥ה mˌā מָה what אָמְר֣וּ׀ ʔāmᵊrˈû אמר say הָ hā הַ the אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these וּ û וְ and מֵ mē מִן from אַ֨יִן֙ ʔˈayin אַיִן whence יָבֹ֣אוּ yāvˈōʔû בוא come אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah מֵ mē מִן from אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth רְחֹוקָ֛ה rᵊḥôqˈā רָחֹוק remote בָּ֖אוּ bˌāʔû בוא come מִ mi מִן from בָּבֶֽל׃ bbāvˈel בָּבֶל Babel
20:14. venit autem Esaias propheta ad regem Ezechiam dixitque ei quid dixerunt viri isti aut unde venerunt ad te cui ait Ezechias de terra longinqua venerunt de BabyloneAnd Isaias, the prophet, came to king Ezechias, and said to him: What said these men? or from whence came they to thee? And Ezechias said to him: From a far country, they came to me out of Babylon.
14. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon.
20:14. Then the prophet Isaiah came to king Hezekiah, and said to him: “What did these men say? And from where did they come to you?” And Hezekiah said to him, “They came to me from Babylon, from a far away land.”
20:14. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, [even] from Babylon.
Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, [even] from Babylon:

20:14 И пришел Исаия пророк к царю Езекии и сказал ему: что говорили эти люди, и откуда они приходили к тебе? И сказал Езекия: из земли далекой они приходили, из Вавилона.
20:14
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ησαιας ησαιας Hēsaΐas; Iseas
ο the
προφήτης προφητης prophet
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Εζεκιαν εζεκιας Ezekias
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
τί τις.1 who?; what?
ἐλάλησαν λαλεω talk; speak
οἱ ο the
ἄνδρες ανηρ man; husband
οὗτοι ουτος this; he
καὶ και and; even
πόθεν ποθεν from where; how can be
ἥκασιν ηκω here
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
εἶπεν επω say; speak
Εζεκιας εζεκιας Ezekias
ἐκ εκ from; out of
γῆς γη earth; land
πόρρωθεν πορρωθεν from afar
ἥκασιν ηκω here
πρός προς to; toward
με με me
ἐκ εκ from; out of
Βαβυλῶνος βαβυλων Babylōn; Vavilon
20:14
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
יְשַֽׁעְיָ֣הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah
הַ ha הַ the
נָּבִ֔יא nnāvˈî נָבִיא prophet
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
מָ֥ה mˌā מָה what
אָמְר֣וּ׀ ʔāmᵊrˈû אמר say
הָ הַ the
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
וּ û וְ and
מֵ מִן from
אַ֨יִן֙ ʔˈayin אַיִן whence
יָבֹ֣אוּ yāvˈōʔû בוא come
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
מֵ מִן from
אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth
רְחֹוקָ֛ה rᵊḥôqˈā רָחֹוק remote
בָּ֖אוּ bˌāʔû בוא come
מִ mi מִן from
בָּבֶֽל׃ bbāvˈel בָּבֶל Babel
20:14. venit autem Esaias propheta ad regem Ezechiam dixitque ei quid dixerunt viri isti aut unde venerunt ad te cui ait Ezechias de terra longinqua venerunt de Babylone
And Isaias, the prophet, came to king Ezechias, and said to him: What said these men? or from whence came they to thee? And Ezechias said to him: From a far country, they came to me out of Babylon.
20:14. Then the prophet Isaiah came to king Hezekiah, and said to him: “What did these men say? And from where did they come to you?” And Hezekiah said to him, “They came to me from Babylon, from a far away land.”
20:14. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, [even] from Babylon.
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
14-18: Пророк Исаия, ясно прозревавший настоящее и будущее положения дел в Иудее и окрестных странах и потому отрицательно относившийся ко всем попыткам Иудейского царства вступить в союз с Египтом, Аccирией и Вавилоном (Ис. XXX-XXXI), не замедлил раскрыть глаза обольщенному Езекии и произнес ему совершенно ясное грозное предсказание о том, что настоящий союз иудейского царя с вавилонским служит предвестием пленения Иудейского царства и народа в Вавилон, когда все сокровища царские и государственные из Иудеи будут отнесены в Вавилон, а царственные потомки Езекии будут служить евнухами при дворе царя вавилонского.
Albert Barnes: Notes on the Bible - 1834
20:14: Hezekiah did not answer Isaiah's first question, "What said these men?" but only his second. Probably he knew that Isaiah would oppose reliance on an "arm of flesh."
Babylon now for the first time became Rev_ealed to the Jews as an actual power in the world, which might effect them politically. As yet even the prophets had spoken but little of the great southern city; up to this time she had been little more to them than Tyre, or Tarshish, or any other rich and powerful idolatrous city. Henceforth, all this was wholly changed. The prophetic utterance of Isaiah on this occasion Kg2 20:16-18 never was, never could be, forgotten. He followed it up with a burst of prophecy isa 40-66, in which Babylon usurps altogether the place of Assyria as Israel's enemy, and the captivity being assumed as a matter of certainty, the hopes of the people are directed onward beyond it to the Return. Other prophets took up the strain and repeated it Hab 1:6-11; Hab 2:5-8; Mic 4:10. Babylon thus became henceforth, in lieu of Assyria, the great object of the nation's fear and hatred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: came Isaiah: Isa 39:3-8
What said: Kg2 5:25, Kg2 5:26; Sa2 12:7-15; Ch2 16:7-10, Ch2 25:7-9, Ch2 25:15, Ch2 25:16; Psa 141:5; Pro 25:12; Jer 26:18, Jer 26:19; Amo 7:12, Amo 7:13; Mar 6:18, Mar 6:19
a far country: Deu 28:49; Jos 9:6, Jos 9:9; Isa 13:5
20:1520:15: Եւ ասէ. Զի՞նչ տեսին ՚ի տան քում։ Եւ ասէ Եզեկիա. Զամենայն ինչ որ ՚ի տա՛ն իմում էր՝ տեսի՛ն, եւ ո՛չ ինչ էր ՚ի տան իմում զոր ո՛չ ցուցի նոցա, այլ եւ ո՛չ ՚ի գանձս իմ։
15 Եսային ասաց. «Ի՞նչ տեսան քո տանը»: Եզեկիան ասաց. «Ինչ որ կար իմ տանը եւ իմ գանձատանը, տեսան. ոչ մի բան չկայ իմ տան մէջ եւ իմ գանձատանը, որ նրանց ցոյց տուած չլինեմ»:
15 Անիկա ըսաւ. «Քու տանդ մէջ ի՞նչ տեսան»։ Եզեկիա ըսաւ. «Տանս մէջ ինչ որ կար՝ տեսան ու գանձերուս մէջ բան չմնաց, որ չցուցուցի»։
Եւ ասէ. Զի՞նչ տեսին ի տան քում: Եւ ասէ Եզեկիա. Զամենայն ինչ որ ի տան իմում էր` տեսին, եւ ոչ ինչ էր ի տան իմում զոր ոչ ցուցի նոցա, այլ եւ ոչ ի գանձս իմ:

20:15: Եւ ասէ. Զի՞նչ տեսին ՚ի տան քում։ Եւ ասէ Եզեկիա. Զամենայն ինչ որ ՚ի տա՛ն իմում էր՝ տեսի՛ն, եւ ո՛չ ինչ էր ՚ի տան իմում զոր ո՛չ ցուցի նոցա, այլ եւ ո՛չ ՚ի գանձս իմ։
15 Եսային ասաց. «Ի՞նչ տեսան քո տանը»: Եզեկիան ասաց. «Ինչ որ կար իմ տանը եւ իմ գանձատանը, տեսան. ոչ մի բան չկայ իմ տան մէջ եւ իմ գանձատանը, որ նրանց ցոյց տուած չլինեմ»:
15 Անիկա ըսաւ. «Քու տանդ մէջ ի՞նչ տեսան»։ Եզեկիա ըսաւ. «Տանս մէջ ինչ որ կար՝ տեսան ու գանձերուս մէջ բան չմնաց, որ չցուցուցի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1520:15 И сказал {Исаия}: что они видели в доме твоем? И сказал Езекия: все, что в доме моем, они видели, не осталось ни одной вещи, которой я не показал бы им в сокровищницах моих.
20:15 καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? εἶδον οραω view; see ἐν εν in τῷ ο the οἴκῳ οικος home; household σου σου of you; your καὶ και and; even εἶπεν επω say; speak πάντα πας all; every ὅσα οσος as much as; as many as ἐν εν in τῷ ο the οἴκῳ οικος home; household μου μου of me; mine εἶδον οραω view; see οὐκ ου not ἦν ειμι be ἐν εν in τῷ ο the οἴκῳ οικος home; household μου μου of me; mine ὃ ος who; what οὐκ ου not ἔδειξα δεικνυω show αὐτοῖς αυτος he; him ἀλλὰ αλλα but καὶ και and; even τὰ ο the ἐν εν in τοῖς ο the θησαυροῖς θησαυρος treasure μου μου of me; mine
20:15 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מָ֥ה mˌā מָה what רָא֖וּ rāʔˌû ראה see בְּ bᵊ בְּ in בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חִזְקִיָּ֗הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵיתִי֙ vêṯˌî בַּיִת house רָא֔וּ rāʔˈû ראה see לֹא־ lō- לֹא not הָיָ֥ה hāyˌā היה be דָבָ֛ר ḏāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not הִרְאִיתִ֖ם hirʔîṯˌim ראה see בְּ bᵊ בְּ in אֹצְרֹתָֽי׃ ʔōṣᵊrōṯˈāy אֹוצָר supply
20:15. at ille respondit quid viderunt in domo tua ait Ezechias omnia quae sunt in domo mea viderunt nihil est quod non monstraverim eis in thesauris meisAnd he said: What did they see in thy house? Ezechias said: They saw all the things that are in my house: There is nothing among my treasures that I have not shewed them.
15. And he said, What have they seen in thine house? And Hezekiah answered, All that is in mine house have they seen: there is nothing among my treasures that I have not shewed them.
20:15. And he responded, “What did they see in your house?” And Hezekiah said: “They saw all things whatsoever that are in my house. There is nothing in my treasuries that I did not show to them.”
20:15. And he said, What have they seen in thine house? And Hezekiah answered, All [the things] that [are] in mine house have they seen: there is nothing among my treasures that I have not shewed them.
And he said, What have they seen in thine house? And Hezekiah answered, All [the things] that [are] in mine house have they seen: there is nothing among my treasures that I have not shewed them:

20:15 И сказал {Исаия}: что они видели в доме твоем? И сказал Езекия: все, что в доме моем, они видели, не осталось ни одной вещи, которой я не показал бы им в сокровищницах моих.
20:15
καὶ και and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
εἶδον οραω view; see
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
εἶδον οραω view; see
οὐκ ου not
ἦν ειμι be
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
ος who; what
οὐκ ου not
ἔδειξα δεικνυω show
αὐτοῖς αυτος he; him
ἀλλὰ αλλα but
καὶ και and; even
τὰ ο the
ἐν εν in
τοῖς ο the
θησαυροῖς θησαυρος treasure
μου μου of me; mine
20:15
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מָ֥ה mˌā מָה what
רָא֖וּ rāʔˌû ראה see
בְּ bᵊ בְּ in
בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
חִזְקִיָּ֗הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
בֵיתִי֙ vêṯˌî בַּיִת house
רָא֔וּ rāʔˈû ראה see
לֹא־ lō- לֹא not
הָיָ֥ה hāyˌā היה be
דָבָ֛ר ḏāvˈār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
הִרְאִיתִ֖ם hirʔîṯˌim ראה see
בְּ bᵊ בְּ in
אֹצְרֹתָֽי׃ ʔōṣᵊrōṯˈāy אֹוצָר supply
20:15. at ille respondit quid viderunt in domo tua ait Ezechias omnia quae sunt in domo mea viderunt nihil est quod non monstraverim eis in thesauris meis
And he said: What did they see in thy house? Ezechias said: They saw all the things that are in my house: There is nothing among my treasures that I have not shewed them.
20:15. And he responded, “What did they see in your house?” And Hezekiah said: “They saw all things whatsoever that are in my house. There is nothing in my treasuries that I did not show to them.”
20:15. And he said, What have they seen in thine house? And Hezekiah answered, All [the things] that [are] in mine house have they seen: there is nothing among my treasures that I have not shewed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: All the things: Kg2 20:13; Jos 7:19; Job 31:33; Pro 28:13; Jo1 1:8-10
20:1620:16: Եւ ասէ Եսայի ցԵզեկիայ. Լո՛ւր զբան Տեառն.
16 Եսային ասաց Եզեկիային. «Լսի՛ր Տիրոջ խօսքը.
16 Այն ատեն Եսայի Եզեկիային ըսաւ. «Տէրոջը խօսքը մտիկ ըրէ.
Եւ ասէ Եսայի ցԵզեկիա. Լուր զբան Տեառն:

20:16: Եւ ասէ Եսայի ցԵզեկիայ. Լո՛ւր զբան Տեառն.
16 Եսային ասաց Եզեկիային. «Լսի՛ր Տիրոջ խօսքը.
16 Այն ատեն Եսայի Եզեկիային ըսաւ. «Տէրոջը խօսքը մտիկ ըրէ.
zohrab-1805▾ eastern-1994▾ western am▾
20:1620:16 И сказал Исаия Езекии: выслушай слово Господне:
20:16 καὶ και and; even εἶπεν επω say; speak Ησαιας ησαιας Hēsaΐas; Iseas πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias ἄκουσον ακουω hear λόγον λογος word; log κυρίου κυριος lord; master
20:16 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah אֶל־ ʔel- אֶל to חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah שְׁמַ֖ע šᵊmˌaʕ שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:16. dixit itaque Esaias Ezechiae audi sermonem DominiAnd Isaias said to Ezechias: Hear the word of the Lord.
16. And Isaiah said unto Hezekiah, Hear the word of the LORD.
20:16. And so Isaiah said to Hezekiah: “Listen to the word of the Lord.
20:16. And Isaiah said unto Hezekiah, Hear the word of the LORD.
And Isaiah said unto Hezekiah, Hear the word of the LORD:

20:16 И сказал Исаия Езекии: выслушай слово Господне:
20:16
καὶ και and; even
εἶπεν επω say; speak
Ησαιας ησαιας Hēsaΐas; Iseas
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
ἄκουσον ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
20:16
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah
אֶל־ ʔel- אֶל to
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
שְׁמַ֖ע šᵊmˌaʕ שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:16. dixit itaque Esaias Ezechiae audi sermonem Domini
And Isaias said to Ezechias: Hear the word of the Lord.
20:16. And so Isaiah said to Hezekiah: “Listen to the word of the Lord.
20:16. And Isaiah said unto Hezekiah, Hear the word of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: Hear: Kg2 7:1; Kg1 22:19; Isa 1:10; Amo 7:16
20:1720:17: Ահա աւուրք գան, եւ առցի ամենայն որ ինչ ՚ի տա՛ն քում է, եւ զոր ինչ գանձեցին հարք քո մինչեւ ցայսօր, եւ երթիցէ ՚ի Բաբելոն, եւ մի՛ ինչ մնասցէ. զի բա՛ն է զոր խօսեցաւ Տէր.
17 “Ահա կը գան օրեր, եւ քո տան մէջ ինչ որ կայ, եւ ինչ որ կուտակել են քո հայրերը մինչեւ այսօր, կը տարուեն Բաբելոն, ոչինչ չի մնայ”:
17 ‘Ահա օրեր պիտի գան, երբ քու տանդ մէջ ինչ որ կայ ու քու հայրերդ մինչեւ այսօր ինչ որ հաւաքեցին՝ Բաբելոն պիտի տարուին. բան մը պիտի չմնայ’, կ’ըսէ Տէրը
Ահա աւուրք գան, եւ առցի ամենայն որ ինչ ի տան քում է, եւ զոր ինչ գանձեցին հարք քո մինչեւ ցայսօր, եւ երթիցէ ի Բաբելոն, եւ մի՛ ինչ [302]մնասցէ. զի բան է զոր խօսեցաւ Տէր:

20:17: Ահա աւուրք գան, եւ առցի ամենայն որ ինչ ՚ի տա՛ն քում է, եւ զոր ինչ գանձեցին հարք քո մինչեւ ցայսօր, եւ երթիցէ ՚ի Բաբելոն, եւ մի՛ ինչ մնասցէ. զի բա՛ն է զոր խօսեցաւ Տէր.
17 “Ահա կը գան օրեր, եւ քո տան մէջ ինչ որ կայ, եւ ինչ որ կուտակել են քո հայրերը մինչեւ այսօր, կը տարուեն Բաբելոն, ոչինչ չի մնայ”:
17 ‘Ահա օրեր պիտի գան, երբ քու տանդ մէջ ինչ որ կայ ու քու հայրերդ մինչեւ այսօր ինչ որ հաւաքեցին՝ Բաբելոն պիտի տարուին. բան մը պիտի չմնայ’, կ’ըսէ Տէրը
zohrab-1805▾ eastern-1994▾ western am▾
20:1720:17 вот придут дни, и взято будет все, что в доме твоем, и что собрали отцы твои до сего дня, в Вавилон; ничего не останется, говорит Господь.
20:17 ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go καὶ και and; even λημφθήσεται λαμβανω take; get πάντα πας all; every τὰ ο the ἐν εν in τῷ ο the οἴκῳ οικος home; household σου σου of you; your καὶ και and; even ὅσα οσος as much as; as many as ἐθησαύρισαν θησαυριζω treasure; store up οἱ ο the πατέρες πατηρ father σου σου of you; your ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he εἰς εις into; for Βαβυλῶνα βαβυλων Babylōn; Vavilon καὶ και and; even οὐχ ου not ὑπολειφθήσεται υπολειπω leave below / behind ῥῆμα ρημα statement; phrase ὃ ος who; what εἶπεν επω say; speak κύριος κυριος lord; master
20:17 הִנֵּה֮ hinnē הִנֵּה behold יָמִ֣ים yāmˈîm יֹום day בָּאִים֒ bāʔîm בוא come וְ wᵊ וְ and נִשָּׂ֣א׀ niśśˈā נשׂא lift כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵיתֶ֗ךָ vêṯˈeḵā בַּיִת house וַ wa וְ and אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָצְר֧וּ ʔāṣᵊrˈû אצר store אֲבֹתֶ֛יךָ ʔᵃvōṯˈeʸḵā אָב father עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בָּבֶ֑לָה bāvˈelā בָּבֶל Babel לֹֽא־ lˈō- לֹא not יִוָּתֵ֥ר yiwwāṯˌēr יתר remain דָּבָ֖ר dāvˌār דָּבָר word אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:17. ecce dies venient et auferentur omnia quae sunt in domo tua et quae condiderunt patres tui usque in diem hanc in Babylone non remanebit quicquam ait DominusBehold the days shall come, that all that is in thy house, and that thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord.
17. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried to Babylon: nothing shall be left, saith the LORD.
20:17. Behold, the days are coming when all that is in your house, and all that your fathers have stored up even to this day, will be carried away to Babylon. Nothing at all shall remain, says the Lord.
20:17. Behold, the days come, that all that [is] in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD.
Behold, the days come, that all that [is] in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD:

20:17 вот придут дни, и взято будет все, что в доме твоем, и что собрали отцы твои до сего дня, в Вавилон; ничего не останется, говорит Господь.
20:17
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
καὶ και and; even
λημφθήσεται λαμβανω take; get
πάντα πας all; every
τὰ ο the
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
καὶ και and; even
ὅσα οσος as much as; as many as
ἐθησαύρισαν θησαυριζω treasure; store up
οἱ ο the
πατέρες πατηρ father
σου σου of you; your
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
εἰς εις into; for
Βαβυλῶνα βαβυλων Babylōn; Vavilon
καὶ και and; even
οὐχ ου not
ὑπολειφθήσεται υπολειπω leave below / behind
ῥῆμα ρημα statement; phrase
ος who; what
εἶπεν επω say; speak
κύριος κυριος lord; master
20:17
הִנֵּה֮ hinnē הִנֵּה behold
יָמִ֣ים yāmˈîm יֹום day
בָּאִים֒ bāʔîm בוא come
וְ wᵊ וְ and
נִשָּׂ֣א׀ niśśˈā נשׂא lift
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
בֵיתֶ֗ךָ vêṯˈeḵā בַּיִת house
וַ wa וְ and
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָצְר֧וּ ʔāṣᵊrˈû אצר store
אֲבֹתֶ֛יךָ ʔᵃvōṯˈeʸḵā אָב father
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בָּבֶ֑לָה bāvˈelā בָּבֶל Babel
לֹֽא־ lˈō- לֹא not
יִוָּתֵ֥ר yiwwāṯˌēr יתר remain
דָּבָ֖ר dāvˌār דָּבָר word
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:17. ecce dies venient et auferentur omnia quae sunt in domo tua et quae condiderunt patres tui usque in diem hanc in Babylone non remanebit quicquam ait Dominus
Behold the days shall come, that all that is in thy house, and that thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord.
20:17. Behold, the days are coming when all that is in your house, and all that your fathers have stored up even to this day, will be carried away to Babylon. Nothing at all shall remain, says the Lord.
20:17. Behold, the days come, that all that [is] in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD.
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Adam Clarke: Commentary on the Bible - 1831
20:17: Behold, the days come - This was fulfilled in the days of the latter Jewish kings, when the Babylonians had led the people away into captivity, and stripped the land, the temple, etc., of all their riches. See Dan 1:1-3.
4 Kings (2 Kings) 20:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: shall be carried: Kg2 24:13, Kg2 25:13-15; Lev 26:19; Ch2 36:10, Ch2 36:18; Jer 27:21, Jer 27:22, Jer 52:17-19
John Wesley
Behold - This judgment is denounced against him for his pride; for his ingratitude, whereby he took that honour to himself which he should have given entirely to God; and for his carnal confidence in that league which he had now made with the king of Babylon, by which, it is probable, he thought his mountain to be so strong, that it could not be removed.
20:1820:18: եւ որդիք քո, որ ելանիցեն ՚ի քէն՝ առցին, եւ եղիցին ներքինիք ՚ի տա՛ն թագաւորին Բաբելացւոց[4019]։ [4019] Այլք. ՚Ի տան արքային Բաբելացւոց։
18 Այս է Տիրոջ ասած խօսքը. “Քո որդիները, որոնք քեզնից են ծնուելու, գերի պիտի ընկնեն ու ներքինիներ դառնան Բաբելոնի արքայի տանը”»:
18 Ու քեզմէ ելլելու՝ քու ծնանելու որդիներէդ պիտի առնեն եւ անոնք Բաբելոնի թագաւորին պալատին մէջ ներքինիներ պիտի ըլլան»։
եւ [303]որդիք քո`` որ ելանիցեն ի քէն` առցին, եւ եղիցին ներքինիք ի տան արքային Բաբելացւոց:

20:18: եւ որդիք քո, որ ելանիցեն ՚ի քէն՝ առցին, եւ եղիցին ներքինիք ՚ի տա՛ն թագաւորին Բաբելացւոց[4019]։
[4019] Այլք. ՚Ի տան արքային Բաբելացւոց։
18 Այս է Տիրոջ ասած խօսքը. “Քո որդիները, որոնք քեզնից են ծնուելու, գերի պիտի ընկնեն ու ներքինիներ դառնան Բաբելոնի արքայի տանը”»:
18 Ու քեզմէ ելլելու՝ քու ծնանելու որդիներէդ պիտի առնեն եւ անոնք Բաբելոնի թագաւորին պալատին մէջ ներքինիներ պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1820:18 Из сынов твоих, которые произойдут от тебя, которых ты родишь, возьмут, и будут они евнухами во дворце царя Вавилонского.
20:18 καὶ και and; even οἱ ο the υἱοί υιος son σου σου of you; your οἳ ος who; what ἐξελεύσονται εξερχομαι come out; go out ἐκ εκ from; out of σοῦ σου of you; your οὓς ος who; what γεννήσεις γενναω father; born λήμψεται λαμβανω take; get καὶ και and; even ἔσονται ειμι be εὐνοῦχοι ευνουχος eunuch ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon
20:18 וּ û וְ and מִ mi מִן from בָּנֶ֜יךָ bbānˈeʸḵā בֵּן son אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יֵצְא֧וּ yēṣᵊʔˈû יצא go out מִמְּךָ֛ mimmᵊḵˈā מִן from אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תֹּולִ֖יד tôlˌîḏ ילד bear יִקָּ֑חוּיקח *yiqqˈāḥû לקח take וְ wᵊ וְ and הָיוּ֙ hāyˌû היה be סָֽרִיסִ֔ים sˈārîsˈîm סָרִיס official בְּ bᵊ בְּ in הֵיכַ֖ל hêḵˌal הֵיכָל palace מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בָּבֶֽל׃ bāvˈel בָּבֶל Babel
20:18. sed et de filiis tuis qui egredientur ex te quos generabis tollentur et erunt eunuchi in palatio regis BabylonisAnd of thy sons also that shall issue from thee, whom thou shalt beget, they shall take away, and they shall be eunuchs in the palace of the king of Babylon.
18. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.
20:18. Then too, they will take from your sons, who will go forth from you, whom you will conceive. And they will be eunuchs in the palace of the king of Babylon.”
20:18. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.
And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon:

20:18 Из сынов твоих, которые произойдут от тебя, которых ты родишь, возьмут, и будут они евнухами во дворце царя Вавилонского.
20:18
καὶ και and; even
οἱ ο the
υἱοί υιος son
σου σου of you; your
οἳ ος who; what
ἐξελεύσονται εξερχομαι come out; go out
ἐκ εκ from; out of
σοῦ σου of you; your
οὓς ος who; what
γεννήσεις γενναω father; born
λήμψεται λαμβανω take; get
καὶ και and; even
ἔσονται ειμι be
εὐνοῦχοι ευνουχος eunuch
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
20:18
וּ û וְ and
מִ mi מִן from
בָּנֶ֜יךָ bbānˈeʸḵā בֵּן son
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יֵצְא֧וּ yēṣᵊʔˈû יצא go out
מִמְּךָ֛ mimmᵊḵˈā מִן from
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תֹּולִ֖יד tôlˌîḏ ילד bear
יִקָּ֑חוּיקח
*yiqqˈāḥû לקח take
וְ wᵊ וְ and
הָיוּ֙ hāyˌû היה be
סָֽרִיסִ֔ים sˈārîsˈîm סָרִיס official
בְּ bᵊ בְּ in
הֵיכַ֖ל hêḵˌal הֵיכָל palace
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בָּבֶֽל׃ bāvˈel בָּבֶל Babel
20:18. sed et de filiis tuis qui egredientur ex te quos generabis tollentur et erunt eunuchi in palatio regis Babylonis
And of thy sons also that shall issue from thee, whom thou shalt beget, they shall take away, and they shall be eunuchs in the palace of the king of Babylon.
20:18. Then too, they will take from your sons, who will go forth from you, whom you will conceive. And they will be eunuchs in the palace of the king of Babylon.”
20:18. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.
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Adam Clarke: Commentary on the Bible - 1831
20:18: They shall be eunuchs - Perhaps this means no more than that they should become household servants to the kings of Babylon. See the fulfillment, Kg2 24:13-15, and Dan 1:1-3.
4 Kings (2 Kings) 20:19
Albert Barnes: Notes on the Bible - 1834
20:18: This prophecy had two fulfillments, each complementary to the other. Manasseh, Hezekiah's actual son, was "carried to Babylon" Ch2 33:11, but did not become a eunuch in the palace. Daniel and others, not his actual sons, but of the royal seed Dan 1:3, and therefore Hezekiah's descendants, are thought by some to have literally fulfilled the latter part of the prophecy, being eunuchs in the palace of Nebuchadnezzar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: thy sons: Kg2 24:12, Kg2 25:6; Ch2 33:11
they shall be: "Fulfilled in Dan 1:3-7.
John Wesley
Thy sons - Of thy grand - children. Eunuchs - They shall be servants to that heathen monarch, whereby both their bodies will be subject to slavery, and their souls exposed to the peril of idolatry, and all sorts of wickedness.
20:1920:19: Եւ ասէ Եզեկիա ցԵսայի. Բարի՛ է բանն Տեառն զոր խօսեցաւ. եւ ասէ. Եղիցի խաղաղութիւն եւ ճշմարտութիւն յաւուրս իմ։
19 Եզեկիան ասաց Եսայուն. «Բարի է Տիրոջ ասած խօսքը»: Ապա աւելացրեց. «Միայն թէ խաղաղութիւն ու ապահովութիւն լինի իմ օրերում»:
19 Եզեկիա Եսայիին ըսաւ. «Տէրոջը խօսքը, որ դուն ըսիր, բարի է»։ Նաեւ ըսաւ. «Բարի չէ՞ քանի որ իմ օրերուս մէջ խաղաղութիւն ու ապահովութիւն պիտի ըլլայ»։
Եւ ասէ Եզեկիա ցԵսայի. Բարի է բանն Տեառն զոր խօսեցաւ. եւ ասէ. [304]Եղիցի խաղաղութիւն եւ ճշմարտութիւն յաւուրս իմ:

20:19: Եւ ասէ Եզեկիա ցԵսայի. Բարի՛ է բանն Տեառն զոր խօսեցաւ. եւ ասէ. Եղիցի խաղաղութիւն եւ ճշմարտութիւն յաւուրս իմ։
19 Եզեկիան ասաց Եսայուն. «Բարի է Տիրոջ ասած խօսքը»: Ապա աւելացրեց. «Միայն թէ խաղաղութիւն ու ապահովութիւն լինի իմ օրերում»:
19 Եզեկիա Եսայիին ըսաւ. «Տէրոջը խօսքը, որ դուն ըսիր, բարի է»։ Նաեւ ըսաւ. «Բարի չէ՞ քանի որ իմ օրերուս մէջ խաղաղութիւն ու ապահովութիւն պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1920:19 И сказал Езекия Исаии: благо слово Господне, которое ты изрек. И продолжал: да будет мир и благосостояние во дни мои!
20:19 καὶ και and; even εἶπεν επω say; speak Εζεκιας εζεκιας Ezekias πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas ἀγαθὸς αγαθος good ὁ ο the λόγος λογος word; log κυρίου κυριος lord; master ὃν ος who; what ἐλάλησεν λαλεω talk; speak ἔστω ειμι be εἰρήνη ειρηνη peace ἐν εν in ταῖς ο the ἡμέραις ημερα day μου μου of me; mine
20:19 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶֽל־ ʔˈel- אֶל to יְשַֽׁעְיָ֔הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah טֹ֥וב ṭˌôv טֹוב good דְּבַר־ dᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבַּ֑רְתָּ dibbˈartā דבר speak וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הֲ hᵃ הֲ [interrogative] לֹ֛וא lˈô לֹא not אִם־ ʔim- אִם if שָׁלֹ֥ום šālˌôm שָׁלֹום peace וֶ we וְ and אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness יִהְיֶ֥ה yihyˌeh היה be בְ vᵊ בְּ in יָמָֽי׃ yāmˈāy יֹום day
20:19. dixit Ezechias ad Esaiam bonus sermo Domini quem locutus est sit pax et veritas in diebus meisEzechias said to Isaias: The word of the Lord, which thou hast spoken, is good: let peace and truth be in my days.
19. Then said Hezekiah unto Isaiah, Good is the word of the LORD which thou hast spoken. He said moreover, Is it not so, if peace and truth shall be in my days?
20:19. Hezekiah said to Isaiah: “The word of the Lord, which you have spoken, is good. Let peace and truth be in my days.”
20:19. Then said Hezekiah unto Isaiah, Good [is] the word of the LORD which thou hast spoken. And he said, [Is it] not [good], if peace and truth be in my days?
Then said Hezekiah unto Isaiah, Good [is] the word of the LORD which thou hast spoken. And he said, [Is it] not [good], if peace and truth be in my days:

20:19 И сказал Езекия Исаии: благо слово Господне, которое ты изрек. И продолжал: да будет мир и благосостояние во дни мои!
20:19
καὶ και and; even
εἶπεν επω say; speak
Εζεκιας εζεκιας Ezekias
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
ἀγαθὸς αγαθος good
ο the
λόγος λογος word; log
κυρίου κυριος lord; master
ὃν ος who; what
ἐλάλησεν λαλεω talk; speak
ἔστω ειμι be
εἰρήνη ειρηνη peace
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
μου μου of me; mine
20:19
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶֽל־ ʔˈel- אֶל to
יְשַֽׁעְיָ֔הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah
טֹ֥וב ṭˌôv טֹוב good
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבַּ֑רְתָּ dibbˈartā דבר speak
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֛וא lˈô לֹא not
אִם־ ʔim- אִם if
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
וֶ we וְ and
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
יִהְיֶ֥ה yihyˌeh היה be
בְ vᵊ בְּ in
יָמָֽי׃ yāmˈāy יֹום day
20:19. dixit Ezechias ad Esaiam bonus sermo Domini quem locutus est sit pax et veritas in diebus meis
Ezechias said to Isaias: The word of the Lord, which thou hast spoken, is good: let peace and truth be in my days.
20:19. Hezekiah said to Isaiah: “The word of the Lord, which you have spoken, is good. Let peace and truth be in my days.”
20:19. Then said Hezekiah unto Isaiah, Good [is] the word of the LORD which thou hast spoken. And he said, [Is it] not [good], if peace and truth be in my days?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Благочестивый Езекия немедленно сознал грех, "смирился в гордости своей, он и жители Иерусалима" (2: Пар. XXXII:26). Грозное слово пророка Езекия в своей безусловной преданности воле Божией (как некогда первосвященник Илий, 1: Цар. III:10) называет даже благим ; вполне подчиняясь определению суда Божия о народе и царстве Иудейском, он молит Иегову лишь о том, что грядущие бедствия постигли его царство не при нем. Многие толкователи, по примеру раввинов, видели в последних словах Езекии выражение эгоистической жажды личного благополучия и равнодушие к судьбам своего народа. Но, может быть, именно любовь к этому народу побуждала Езекию желать - не пережить его благосостояния, не видеть его падения и пленения; слова эти Езекия произнес со скорбью (по И. Флавию λυπηθείς). Впрочем, Езекия, как сын Ветхого Завета, мог и здесь не проявить истинного мужества веры, хотя за праведность свою он в Сир XLIX:5: ублажается наряду с Давидом и Иосиею.
Adam Clarke: Commentary on the Bible - 1831
20:19: Good is the word of the Lord - He has spoken right, I have done foolishly. I submit to his judgments.
Is it not good if peace and truth be in my days? - I believe Hezekiah inquires whether there shall be peace and truth in his days. And the question seems to be rather of an interested nature. He does not appear to deplore the calamities that were coming on the land, provided peace and truth might prevail in his days.
4 Kings (2 Kings) 20:20
Albert Barnes: Notes on the Bible - 1834
20:19: Good is the word ... - The language is, according to some, that of a true spirit of resignation and humility; according to others, that of a feeling of relief and satisfaction that the evil was not to come in his day. Such a feeling would be but natural, and though not according to the standard of Christian perfectness, would imply no very great defect of character in one who lived under the old Dispensation.
Peace and truth - Rather, "peace and continuance." The evils threatened were war and the dissolution of the kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: Good: Lev 10:3; Sa1 3:18; Job 1:21; Psa 39:9; Lam 3:22, Lam 3:39
Is it not good, etc: or, Shall there not be peace and truth, etc.
peace and truth: Est 9:30; Jer 33:6; Zac 8:19; Luk 2:10, Luk 2:14
Geneva 1599
Then said Hezekiah unto Isaiah, Good [is] the word of the LORD which thou hast (l) spoken. And he said, [Is it] not [good], if (m) peace and truth be in my days?
(l) He acknowledges Isaiah to be the true prophet of God and therefore humbles himself to his word.
(m) Seeing that God has shown me this favour to grant me quietness during my life: for he was afraid lest the enemies would have had opportunity to rejoice if the Church had decayed in his time, because he had restored religion.
John Wesley
Good is, &c. - I heartily submit to this sentence, as being both just, and merciful. True penitents, when they are under divine rebukes, call them not only just, but good. Not only submit to, but accept of the punishment of their iniquity. So Hezekiah did, and by this it appeared, he was indeed humbled for the pride of his heart.
Robert Jamieson, A. R. Fausset and David Brown
Good is the word of the Lord which thou hast spoken--indicating a humble and pious resignation to the divine will. The concluding part of his reply was uttered after a pause and was probably an ejaculation to himself, expressing his thankfulness, that, though great afflictions should befall his descendants, the execution of the divine judgment was to be suspended during his own lifetime.
20:2020:20: Եւ մնացորդք բանից Եզեկիայ՝ եւ ամենայն զօրութիւնք նորա, եւ ո՛րպէս արար զջրաբուղխսն, եւ զջրմուղն, եւ ած ջուր ՚ի քաղաքն, ո՛չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ[4020]։[4020] Բազումք. Եւ ամենայն զօրութիւն նորա... եւ զջրմուղսն. եւ ած։
20 Եզեկիայի մնացած գործերը, նրա քաջագործութիւնները, նրա ջրամբարների, ջրմուղի եւ քաղաք հասնող ջրատարի շինարարութիւնը չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ:
20 Եզեկիային մնացորդ պատմութիւնը եւ անոր բոլոր զօրութիւնը ու շինած աւազանն ու ջրմուղը եւ քաղաքը բերած ջուրը՝ Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։
Եւ մնացորդք բանից Եզեկեայ եւ ամենայն զօրութիւնք նորա, եւ ո՛րպէս արար [305]զջրաբուղխսն եւ զջրմուղն. եւ ած ջուր ի քաղաքն, ո՞չ աւանիկ գրեալ են ի գիրս բանից աւուրց թագաւորացն Յուդայ:

20:20: Եւ մնացորդք բանից Եզեկիայ՝ եւ ամենայն զօրութիւնք նորա, եւ ո՛րպէս արար զջրաբուղխսն, եւ զջրմուղն, եւ ած ջուր ՚ի քաղաքն, ո՛չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ[4020]։
[4020] Բազումք. Եւ ամենայն զօրութիւն նորա... եւ զջրմուղսն. եւ ած։
20 Եզեկիայի մնացած գործերը, նրա քաջագործութիւնները, նրա ջրամբարների, ջրմուղի եւ քաղաք հասնող ջրատարի շինարարութիւնը չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ:
20 Եզեկիային մնացորդ պատմութիւնը եւ անոր բոլոր զօրութիւնը ու շինած աւազանն ու ջրմուղը եւ քաղաքը բերած ջուրը՝ Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020:20 Прочее об Езекии и о всех подвигах его, и о том, что он сделал пруд и водопровод и провел воду в город, написано в летописи царей Иудейских.
20:20 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Εζεκιου εζεκιας Ezekias καὶ και and; even πᾶσα πας all; every ἡ ο the δυναστεία δυναστεια he; him καὶ και and; even ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make τὴν ο the κρήνην κρηνη and; even τὸν ο the ὑδραγωγὸν υδραγωγος and; even εἰσήνεγκεν εισφερω bring in τὸ ο the ὕδωρ υδωρ water εἰς εις into; for τὴν ο the πόλιν πολις city οὐχὶ ουχι not; not actually ταῦτα ουτος this; he γεγραμμένα γραφω write ἐπὶ επι in; on βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
20:20 וְ wᵊ וְ and יֶ֨תֶר yˌeṯer יֶתֶר remainder דִּבְרֵ֤י divrˈê דָּבָר word חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole גְּב֣וּרָתֹ֔ו gᵊvˈûrāṯˈô גְּבוּרָה strength וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֗ה ʕāśˈā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּרֵכָה֙ bbᵊrēḵˌā בְּרֵכָה pool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּעָלָ֔ה ttᵊʕālˈā תְּעָלָה channel וַ wa וְ and יָּבֵ֥א yyāvˌē בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water הָ hā הַ the עִ֑ירָה ʕˈîrā עִיר town הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not הֵ֣ם hˈēm הֵם they כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
20:20. reliqua autem sermonum Ezechiae et omnis fortitudo eius et quomodo fecerit piscinam et aquaeductum et introduxerit aquas in civitatem nonne haec scripta sunt in libro sermonum dierum regum IudaAnd the rest of the acts of Ezechias, and all his might, and how he made a pool, and a conduit, and brought waters into the city, are they not written in the book of the words of the days of the kings of Juda?
20. Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah?
20:20. Now the rest of the words of Hezekiah, and all his strength, and how he made a pool, and an aqueduct, and how he brought waters into the city, have these not been written in the book of the words of the days of the kings of Judah?
20:20. And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, [are] they not written in the book of the chronicles of the kings of Judah?
And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, [are] they not written in the book of the chronicles of the kings of Judah:

20:20 Прочее об Езекии и о всех подвигах его, и о том, что он сделал пруд и водопровод и провел воду в город, написано в летописи царей Иудейских.
20:20
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
τῶν ο the
λόγων λογος word; log
Εζεκιου εζεκιας Ezekias
καὶ και and; even
πᾶσα πας all; every
ο the
δυναστεία δυναστεια he; him
καὶ και and; even
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
τὴν ο the
κρήνην κρηνη and; even
τὸν ο the
ὑδραγωγὸν υδραγωγος and; even
εἰσήνεγκεν εισφερω bring in
τὸ ο the
ὕδωρ υδωρ water
εἰς εις into; for
τὴν ο the
πόλιν πολις city
οὐχὶ ουχι not; not actually
ταῦτα ουτος this; he
γεγραμμένα γραφω write
ἐπὶ επι in; on
βιβλίῳ βιβλιον scroll
λόγων λογος word; log
τῶν ο the
ἡμερῶν ημερα day
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
20:20
וְ wᵊ וְ and
יֶ֨תֶר yˌeṯer יֶתֶר remainder
דִּבְרֵ֤י divrˈê דָּבָר word
חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
גְּב֣וּרָתֹ֔ו gᵊvˈûrāṯˈô גְּבוּרָה strength
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֗ה ʕāśˈā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּרֵכָה֙ bbᵊrēḵˌā בְּרֵכָה pool
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּעָלָ֔ה ttᵊʕālˈā תְּעָלָה channel
וַ wa וְ and
יָּבֵ֥א yyāvˌē בוא come
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
הָ הַ the
עִ֑ירָה ʕˈîrā עִיר town
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
הֵ֣ם hˈēm הֵם they
כְּתוּבִ֗ים kᵊṯûvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֛פֶר sˈēfer סֵפֶר letter
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
לְ lᵊ לְ to
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
20:20. reliqua autem sermonum Ezechiae et omnis fortitudo eius et quomodo fecerit piscinam et aquaeductum et introduxerit aquas in civitatem nonne haec scripta sunt in libro sermonum dierum regum Iuda
And the rest of the acts of Ezechias, and all his might, and how he made a pool, and a conduit, and brought waters into the city, are they not written in the book of the words of the days of the kings of Juda?
20:20. Now the rest of the words of Hezekiah, and all his strength, and how he made a pool, and an aqueduct, and how he brought waters into the city, have these not been written in the book of the words of the days of the kings of Judah?
20:20. And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, [are] they not written in the book of the chronicles of the kings of Judah?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: В заключительных замечаниях священного писателя о царствовании Езекии, кроме обычной, стереотипной формулы, Езекии, как немногим еще другим царям, напр., Асе (3: Цар. XV:23), приписываются военные и политические "подвиги" (евр. гебура), но особенно важно в библейско-археологическом отношении свидетельство, что Езекия "сделал пруд и водопровод и провел воду в город" (ст. 20). Яснее об этом важном предприятии царя Езекии говорит 2: Пар. XXXII:30: "Он же, Езекия запер верхний проток вод Геона и провел их вниз к западной стороне города Давидова". О том же значительной государственной важности деле говорит и Сирах, добавляя новую черту: "Езекия укрепил город свой и провел внутрь его воду, пробил железом скалу и устроил хранилища для воды" (Сир XLVIII:19). Из снесения всех этих свидетельств библейская наука делает справедливое заключение, что при Езекии, именно около времени нашествия Сеннахирима, в Иерусалиме было совершено прорытие так называемого Силоамского туннеля или канала. Назначение канала, соединяющего источник Св. Девы с прудом Силоамским, - сохранить воду в городе на случай осады, о чем так заботился Езекия пред нашествием Сеннахирима (2: Пар. XXXII:3-4): вместо засыпанных подземных источников Езекия озаботился прорытием подземного туннеля для постоянного снабжения города водой, для чего и соединены были упомянутые водовместилища (ср. проф. Гуляева, с. 367: Stade Geschicste Jsr. 1, 593, Anm). О положении Гиона или Гихона см. примеч. к 3: Цар. I:39.

В этом Силоамском канале в 1880: году найдена была древнейшая надпись на еврейском языке - т. наз. "Силоамская надпись", состоящая из 6: строк (190: букв, из которых прочитаны были только 170) и рассказывающая о способе прорытия Силоамского туннеля (см. проф. И. Г. Троицкого. Силоамская надпись. Xрист. Чтен. 1887, II). По сообщению 2: Пар. XXXII:33: Езекия был погребен "над гробницами сыновей Давида", бемаале кибре бене-Давид, εν αναβασει τω̃ν τάφων..., слав.: на восходах гробов сынов Давидовых, из чего можно заключать, что фамильный склеп царей династии Давида состоял из нескольких этажей или ярусов.
Adam Clarke: Commentary on the Bible - 1831
20:20: The rest of the acts of Hezekiah - See the parallel places in Isaiah and in 2 Chronicles. In this latter book, Ch2 32:24-33, we find several particulars that are not inserted here; especially concerning his pride, the increase of his riches, his storehouses of corn, wine, and oil; his stalls for all manner of beasts; his cities, flocks, and herds, in abundance; and the bringing the upper water course of Gihon to the west side of the city of David, by which he brought a plentiful supply of water into that city, etc., etc., etc.
On the subject of the Babylonian embassy I may say a few words. However we may endeavor to excuse Hezekiah, it is certain that he made an exhibition of his riches and power in a spirit of great vanity; and that this did displease the Lord. It was also ruinous to Judea: when those foreigners had seen such a profusion of wealth, such princely establishments, and such a fruitful land, it was natural for them to conceive the wish that they had such treasures, and from that to covet the very treasures they saw. They made their report to their king and countrymen, and the desire to possess the Jewish wealth became general; and in consequence of this there is little doubt that the conquest of Jerusalem was projected. History is not barren in such instances: the same kind of cause has produced similar effects. Take two or three notable instances.
When the barbarous Goth and Vandal nations saw the pleasant and fruitful plains and hills of Italy, and the vast treasures of the Roman people, the abundance of the necessaries, conveniences, comforts, and luxuries of life, which met their eyes in every direction; they were never at rest till their swords put them in possession of the whole, and brought the mistress of the world to irretrievable ruin.
Vortigern, a British king, unhappily invited the Saxons, in 445, to assist him against his rebellious subjects: they came, saw the land that it was good, and in the end took possession of it, having driven out, or into the mountains of Wales, all the original Britons.
The Danes, in the ninth century, made some inroads into England, found the land better than their own, and never rested till they established themselves in this country, and, after having ruled it for a considerable time, were at last, with the utmost difficulty, driven out.
These nations had only to see a better land in order to covet it, and their exertions were not wanting in order to possess it.
How far other nations, since those times, have imitated the most foolish and impolitic conduct of the Jewish king, and how far their conduct may have been or may yet be marked with the same consequences, the pages of impartial history have shown and will show: God's ways are all equal, and the judge of all the earth will do right. But we need not wonder, after this, that the Jews fell into the hands of the Babylonians, for this was the political consequence of their own conduct: nor could it be otherwise, the circumstances of both nations considered, unless God, by a miraculous interposition, had saved them; and this it was inconsistent with his justice to do, because they had, in their pride and vanity, offended against him. To be lifted up with pride and vain glory in the possession of any blessings, is the most direct way to lose them; as it induces God, who dispensed them for our benefit, to resume them, because that which was designed for our good, through our own perversity becomes our bane.
1. I have intimated, in the note on Kg2 20:11, that the shadow was brought back on the dial of Ahaz by means of refraction. On this subject some farther observations may not be improper.
2. Any person may easily convince himself of the effect of refraction by this simple experiment: Place a vessel on the floor, and put a piece of coin on the bottom, close to that part of the vessel which is farthest off from yourself; then move back till you find that the edge of the vessel next to yourself fairly covers the coin, and that it is now entirely out of sight. Stand exactly in that position, and let a person pour water gently into the vessel, and you will soon find the coin to reappear, and to be entirely in sight when the vessel is full, though neither it nor you have changed your positions in the least.
By the refracting power of the atmosphere we have several minutes more of the solar light each day than we should otherwise have.
"The atmosphere refracts the sun's rays so as to bring him in sight every clear day, before he rises in the horizon, and to keep him in view for some minutes after he is really set below it. For at some times of the year we see the sun ten minutes longer above the horizon than he would be if there were no refractions, and above six minutes every day at a mean rate." - Ferguson.
And it is entirely owing to refraction that we have any morning or evening twilight; without this power in the atmosphere, the heavens would be as black as ebony in the absence of the sun; and at his rising we should pass in a moment from the deepest darkness into the brightest light; and at his setting, from the most intense light to the most profound darkness, which in a few days would be sufficient to destroy the visual organs of all the animals in air, earth, or sea.
That the rays of light can be supernaturally refracted, and the sun appear to be where he actually is not, we have a most remarkable instance in Kepler. Some Hollanders, who wintered in Nova Zembla in the year 1596, were surprised to find that after a continual night of three months, the sun began to rise seventeen days sooner than (according to computation deduced from the altitude of the pole, observed to be seventy-six degrees) he should have done; which can only be accounted for by a miracle, or by an extraordinary refraction of the sun's rays passing through the cold dense air in that climate. At that time the sun, as Kepler computes, was almost five degrees below the horizon when he appeared; and consequently the refraction of his rays was about nine times stronger than it is with us.
3. Now this might be all purely natural, though it was extraordinary, and it proves the possibility of what I have conjectured, even on natural principles; but the foretelling of this, and leaving the going back or forward to the choice of the king, and the thing occurring in the place and time when and where it was predicted, shows that it was supernatural and miraculous, though the means were purely natural. Yet in that climate, (Lat. thirty-one degrees fifty minutes north, and Long. thirty-five degrees twenty-five minutes east), where vapors to produce an extraordinary refraction of the solar rays could not be expected, the collecting or producing them heightens and ascertains the miracle. "But why contend that the thing was done by refraction? Could not God as easily have caused the sun, or rather the earth, to turn back, as to have produced this extraordinary and miraculous refraction?" I answer, Yes. But it is much more consistent with the wisdom and perfections of God to perform a work or accomplish an end by simple means, than by those that are complex; and had it been done in the other way, it would have required a miracle to invert and a miracle to restore; and a strong convulsion on the earth's surface to bring it ten degrees suddenly back, and to take it the same suddenly forward. The miracle, according to my supposition, was performed on the atmosphere, and without in the least disturbing even that; whereas, on the other supposition, it could not have been done without suspending or interrupting the laws of the solar system, and this without gaining a hair's breadth in credulity or conviction more by such stupendous interpositions than might be effected by the agency of clouds and vapors. The point to be gained was the bringing back the shadow on the dial ten degrees: this might have been gained by the means I have here described, as well as by the other; and these means being much more simple, were more worthy the Divine choice than those which are more complex, and could not have been used without producing the necessity of working at least double or treble miracles.
4. Before I proceed to the immediate object of inquiry, I shall beg leave to make some observations on the invention and construction of Dials in general.
Sundials must have been of great antiquity, though the earliest we hear of is that of Ahaz; but this certainly was not the first of its kind, though it is the first on record. Ahaz began his reign about four hundred years before Alexander, and about twelve years after the foundation of Rome.
Anaximenes, the Milesian, who flourished about four hundred years before Christ, is said by Pliny to have been the first who made a sundial, the use of which he taught to the Spartans, but others give this honor to Thales, his countryman, who flourished two hundred years before him.
Aristarchus of Samos, who lived before Archimedes, invented a plain horizontal disc, with a gnomon, to distinguish the hours, and had its rim raised all around, to prevent the shadow from extending too far.
Probably all these were rude and evanescent attempts, for it does not appear that the Romans, who borrowed all their knowledge from the Greeks, knew any thing of a sundial before that set up by Papirius Cursor, about four hundred and sixty years after the foundation of Rome; before which time, says Pliny, there was no mention of any account of time but by the rising and setting of the sun. This dial was erected near the temple of Quirinus, but is allowed to have been very inaccurate. About thirty years after, the consul Marcus Valerius Messala brought a dial out of Sicily, which he placed on a pillar near the rostrum; but as it was not made for the latitude of Rome, it did not show the time exactly; however it was the only one they had for a hundred years, when Martius Philippus set up one more exact.
Since those times the science of dialing has been cultivated in most civilized nations, but we have no professed treatise on the subject before the time of the jesuit Clavius, who, in the latter part of the sixteenth century, demonstrated both the theory and practice of dialling; but he did this after the most rigid mathematical principles, so as to render that which was simple in itself exceedingly obscure. Though we have useful and correct works of this kind from Rivard, De Parcieux, Dom. Bedos de Celles, Joseph Blaise Garnier, Gravesande, Emerson, Martin, and Leadbetter; yet something more specific, more simple, and more general, is a desideratum in the science of sciaterics or dialling.
Albert Barnes: Notes on the Bible - 1834
20:20: Consult the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: he made a pool: Ch2 32:4, Ch2 32:30, Ch2 32:32; Neh 3:16; Isa 22:9-11
the book: Kg2 8:23, Kg2 15:6, Kg2 15:26, Kg2 16:19; Kg1 14:19, Kg1 15:7, Kg1 15:23
Carl Friedrich Keil and Franz Delitzsch

Close of Hezekiah's reign. - On the basin (בּרכח) and the aqueduct constructed by him, see at 4Kings 18:17.
John Gill
And the rest of the acts of Hezekiah, and all his might,.... Which he exerted in his wars with his enemies, and in the reformation of religion, and abolition of idolatry:
and how he made a pool, and a conduit, and brought water into the city; at the same time that he cut it off from the enemy without, see 2Chron 32:3,
are they not written in the book of the chronicles of the kings of Judah? a book often referred to in this history, but since lost; many of his acts are recorded in the canonical book of Chronicles, 2Chron 29:1.
Robert Jamieson, A. R. Fausset and David Brown
pool and a conduit--(See on 2Chron 32:30).
20:2120:21: Եւ ննջեաց Եզեկիա ընդ հարս իւր. եւ թագաւորեաց Մանասէ որդի նորա ընդ նորա։
21 Եզեկիան գնաց իր նախնիների գիրկը, եւ նրա փոխարէն թագաւորեց իր որդին՝ Մանասէն:
21 Եզեկիա իր հայրերուն հետ քնացաւ եւ անոր տեղ անոր որդին Մանասէն թագաւոր եղաւ։
Եւ ննջեաց Եզեկիա ընդ հարս իւր, եւ թագաւորեաց Մանասէ որդի նորա ընդ նորա:

20:21: Եւ ննջեաց Եզեկիա ընդ հարս իւր. եւ թագաւորեաց Մանասէ որդի նորա ընդ նորա։
21 Եզեկիան գնաց իր նախնիների գիրկը, եւ նրա փոխարէն թագաւորեց իր որդին՝ Մանասէն:
21 Եզեկիա իր հայրերուն հետ քնացաւ եւ անոր տեղ անոր որդին Մանասէն թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2120:21 И почил Езекия с отцами своими, и воцарился Манассия, сын его, вместо него.
20:21 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Εζεκιας εζεκιας Ezekias μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐτάφη θαπτω bury; have a funeral for ἐν εν in πόλει πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐβασίλευσεν βασιλευω reign Μανασσης μανασσης Manassēs; Manassis υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
20:21 וַ wa וְ and יִּשְׁכַּ֥ב yyiškˌav שׁכב lie down חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah עִם־ ʕim- עִם with אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king מְנַשֶּׁ֥ה mᵊnaššˌeh מְנַשֶּׁה Manasseh בְנֹ֖ו vᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
20:21. dormivitque Ezechias cum patribus suis et regnavit Manasses filius eius pro eoAnd Ezechias slept with his fathers, and Manasses, his son reigned in his stead.
21. And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead.
20:21. And Hezekiah slept with his fathers. And Manasseh, his son, reigned in his place.
20:21. And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead.
And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead:

20:21 И почил Езекия с отцами своими, и воцарился Манассия, сын его, вместо него.
20:21
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
Εζεκιας εζεκιας Ezekias
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
ἐν εν in
πόλει πολις city
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Μανασσης μανασσης Manassēs; Manassis
υἱὸς υιος son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
20:21
וַ wa וְ and
יִּשְׁכַּ֥ב yyiškˌav שׁכב lie down
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
עִם־ ʕim- עִם with
אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
מְנַשֶּׁ֥ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
בְנֹ֖ו vᵊnˌô בֵּן son
תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
20:21. dormivitque Ezechias cum patribus suis et regnavit Manasses filius eius pro eo
And Ezechias slept with his fathers, and Manasses, his son reigned in his stead.
20:21. And Hezekiah slept with his fathers. And Manasseh, his son, reigned in his place.
20:21. And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: am 3306, bc 698
slept: Kg2 21:18; Kg1 2:10, Kg1 11:43, Kg1 14:31; Ch2 26:23, Ch2 32:33
Manasseh: Kg2 21:1
Next: 4 Kings (2 Kings) Chapter 21
John Gill
And Hezekiah slept with his fathers,.... Died, as they did; no mention is here made of the place of his burial, but there is in 2Chron 32:33 where he is said to be buried in the principal part of the sepulchres of the sons of David, and to have honour done him at his death by the inhabitants of Judah and Jerusalem, by the vast concourse of people attending his interment, and by burning spices for him, and making a public mourning on his account a certain stated time:
and Manasseh his son reigned in his stead; of whose wicked reign an account is given in the next chapter.