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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Great service Elisha had done, in he foregoing chapter, for the three kings: to his prayers and prophecies they owed their lives and triumphs. One would have expected that the next chapter would tell us what honours and what dignities were conferred on Elisha for this, that he should immediately be preferred at court, and made prime-minister of state, that Jehoshaphat should take him home with him, and advance him in his kingdom. No, the wise man delivered the army, but no man remembered the wise man, Eccl. ix. 15. Or, if he had preferment offered him, he declined it: he preferred the honour of doing good in the schools of the prophets before that of being great in the courts of princes. God magnified him, and that sufficed him--magnified him indeed, for we have him here employed in working no fewer than five miracles. I. He multiplied the poor widow's oil, ver. 1-7. II. He obtained for the good Shunammite the blessing of a son in her old age, ver. 8-17. III. He raised that child to life when it was dead, ver. 18-27. IV. He healed the deadly pottage, ver. 38-41. V. He fed 100 men with twenty small loaves, ver. 42-44.
Adam Clarke: Commentary on the Bible - 1831
A widow of one of the prophets, oppressed by a merciless creditor, applies to Elisha, who multiplies her oil; by a part of which she pays her debt, abut subsists on the rest, Kg2 4:1-7. His entertainment at the house of a respectable woman in Shunem, Kg2 4:8-10. He foretells to his hostess the birth of a son, Kg2 4:11-17. After some years the child dies, and the mother goes to Elisha at Carmel; he comes to Shunem, and raises the child to life, vv. 18-37. He comes to Gilgal, and prevents the sons of the prophets from being poisoned by wild gourds, Kg2 4:38-41. He multiplies a scanty provision, so as to make it sufficient to feed one hundred men, Kg2 4:42-44.
4 Kings (2 Kings) 4:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 4:1, Elisha multiplies the widow's oil; Kg2 4:8, He obtains a son for the good Shunammite; Kg2 4:18, He restores her son when dead; Kg2 4:38, At Gilgal he heals the deadly pottage; Kg2 4:42, He satisfies an hundred men with twenty loaves.
Carl Friedrich Keil and Franz Delitzsch

From 2 Kings 4 through 2 Kings 8:6 there follows a series of miracles on the part of Elisha, which both proved this prophet to be the continuer of the work which Elijah had begun, of converting Israel from the service of Baal to the service of the living God, and also manifested the beneficent fruits of the zeal of Elijah for the honour of the Lord of Sabaoth in the midst of the idolatrous generation of his time, partly in the view which we obtain from several of these accounts of the continuance and prosperity of the schools of the prophets, and partly in the attitude of Elisha towards the godly in the land as well as towards Joram the king, the son of the idolatrous Ahab, and in the extension of his fame beyond the limits of Israel. (See the remarks on the labours of both prophets at pp. 161ff., and those on the schools of the prophets at 1Kings 19:24.), - All the miracles described in this section belong to the reign of Joram king of Israel. They are not all related, however, in chronological order, but the chronology is frequently disregarded for the purpose of groping together events which are homogeneous in their nature. This is evident, not only from the fact that (a) several of these accounts are attached quite loosely to one another without any particle to indicate sequence (vid., 4Kings 4:1, 4Kings 4:38, 4Kings 4:42; 4Kings 5:1; 4Kings 6:8, and 4Kings 8:1), and (b) we have first of all those miracles which were performed for the good of the scholars of the prophets and of particular private persons (2 Kings 4-6:7), and then such works of the prophet as bore more upon the political circumstances of the nation, and of the king as the leader of the nation (2 Kings 6:8-7:20), but also from the circumstance that in the case of some of these facts you cannot fail to perceive that their position is regulated by their substantial relation to what precedes or what follows, without any regard to the time at which they occurred. Thus, for example, the occurrence described in 4Kings 8:1-6, which should undoubtedly stand before 2 Kings 5 so far as the chronology is concerned, is placed at the end of the miracles which Elisha wrought for king Joram, simply because it exhibits in the clearest manner the salutary fruit of what he had done. And so, again, the account of Naaman the leper is placed in 2 Kings 5, although its proper position would be after 4Kings 6:7, because it closes the series of miracles performed for and upon private persons, and the miracle was wrought upon a foreigner, so that the fame of the prophet had already penetrated into a foreign country; whereas in order of time it should either stand between 4Kings 6:23 and 4Kings 6:24 of the sixth chapter (because the incursions of the flying parties of Syrians, to which 2 Kings 6:8-23 refers, had already taken place), or not till after the close of 2 Kings 7. On the other hand, the partial separation of the miracles performed for the schools of the prophets (4Kings 4:1-7, 4Kings 4:38-44, and 4Kings 6:1-7) can only be explained on chronological grounds; and this is favoured by the circumstance that the events inserted between are attached by a Vav consec., which does indicate the order of sequence (4Kings 5:8. and 4Kings 6:1.). Regarded as a whole, however, the section 2 Kings 4:1-8:6, which was no doubt taken from a prophetical monograph and inserted into the annals of the kings, is in its true chronological place, since the account in 2 Kings 3 belongs to the earlier period of the history, and the events narrated from 4Kings 8:7 onwards to the later period.
4Kings 4:1-7
The Widow's Cruse of Oil. - A poor widow of the scholars of the prophets complained to Elisha of her distress, namely, that a creditor was about to take her two sons as servants (slaves). The Mosaic law gave a creditor the right to claim the person and children of a debtor who was unable to pay, and they were obliged to serve him as slaves till the year of jubilee, when they were once more set free (Lev 25:39-40). When the prophet learned, on inquiry that she had nothing in her house but a small flask of oil (אסוּך, from סוּך, means an anointing flask, a small vessel for the oil necessary for anointing the body), he told her to beg of all her neighbours empty vessels, not a few (אל־תּמעיטי, make not few, sc. to beg), and then to shut herself in with her sons, and to pour from her flask of oil into all these vessels till they were full, and then to sell this oil and pay her debt with the money, and use the rest for the maintenance of herself and her children. She was to close the house-door, that she might not be disturbed in her occupation by other people, and also generally to avoid all needless observation while the miracle was being performed. תּסּיאי המּלא, let that which is filled be put on one side, namely by the sons, who handed her the vessels, according to 4Kings 4:5 and 4Kings 4:6, so that she was able to pour without intermission. The form מיצקת is a participle Piel, and is quite appropriate as an emphatic form; the Keri השּׁקת (Hiphil) is an unnecessary alteration, especially as the Hiphil of יצק is הצּיּק. השׁמן ויּעמד, then the oil stood, i.e., it ceased to flow. The asyndeton בניך ואתּ is very harsh, and the Vav copul. has probably dropped out. With the alteration proposed by L. de Dieu, viz., of ואתּ into ואת, "live with thy sons," the verb תּחיי would necessarily stand first (Thenius).
Geneva 1599
(a) Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did (b) fear the LORD: and the creditor is come to take unto him my two sons to be (c) bondmen.
(a) (4Kings 2:3).
(b) And therefore did not fall into debt by carelessness or excess but by the hand of the Lord.
(c) Because I am poor and not able to pay.
John Gill
INTRODUCTION TO 2 KINGS 4
This chapter treats of the miracles of Elisha, of his multiplying a poor widow's pot of oil for the payment of her husband's debts, 4Kings 4:1 of obtaining a son for a Shunamitish woman, who had been very hospitable to him, 4Kings 4:8, of his raising up her son to life when dead, 4Kings 4:18, of his curing the deadly pottage made of wild gourds, 4Kings 4:38, and of his feeding one hundred men with twenty barley loaves, 4Kings 4:42.
John Wesley
Prophets - Who, though they were wholly devoted to sacred employment, were not excluded from marriage, any more than the priests and Levites. Fear the Lord - His poverty therefore was not procured by his idleness, or prodigality; but by his piety, because he would not comply with the king's way of worship, and therefore lost all worldly advantages. Bondmen - Either, to use them as his slaves, or to sell them to others, according to the law.
Robert Jamieson, A. R. Fausset and David Brown
ELISHA AUGMENTS THE WIDOW'S OIL. (4Kings 4:1-7)
there cried a certain woman of the wives of the sons of the prophets--They were allowed to marry as well as the priests and Levites. Her husband, not enjoying the lucrative profits of business, had nothing but a professional income, which, in that irreligious age, would be precarious and very scanty, so that he was not in a condition to provide for his family.
the creditor is come to take unto him my two sons to be bondmen--By the enactment of the law, a creditor was entitled to claim the person and children of the insolvent debtor, and compel them to serve him as bondmen till the year of jubilee should set them free.
4:14:1: Եւ կին մի ՚ի կանա՛նց որդւոց մարգարէիցն, աղաղակէր առ Եղիսեէ եւ ասէր. Ծառայ քո այր իմ մեռա՛ւ. եւ դու ինքնին գիտես զի ծառա՛յ քո էր երկիւղած ՚ի Տեառնէ. եւ փոխատուն եկն առնուլ զերկոսին զորդիս իմ իւր ՚ի ծառայութիւն[3781]։ [3781] Ոմանք. Զի ծառայ քո երկիւղած էր ՚ի Տեառնէ։
1 Մարգարէների որդիների կանանցից մէկը աղաղակում էր Եղիսէէին եւ ասում. «Իմ ամուսինը՝ քո ծառան, մեռաւ: Դու գիտես, որ նա Տիրոջ երկիւղած ծառան էր, եւ ահա պարտատէրը եկել է, որ իմ երկու որդիներին որպէս ստրուկ տանի իր մօտ»:
4 Մարգարէներուն որդիներէն մէկուն կինը Եղիսէին աղաղակելով՝ ըսաւ. «Քու ծառադ՝ այրս մեռաւ։ Դուն քու ծառայիդ աստուածավախ ըլլալը գիտես։ Պարտատէրը եկաւ, որպէս զի իմ երկու որդիներս իբր ծառայ իրեն առնէ»։
Եւ կին մի ի կանանց որդւոց մարգարէիցն աղաղակէր առ Եղիսէ եւ ասէր. Ծառայ քո, այր իմ մեռաւ. եւ դու ինքնին գիտես զի ծառայ քո էր երկիւղած ի Տեառնէ. եւ փոխատուն եկն առնուլ զերկոսին զորդիս իմ իւր ի ծառայութիւն:

4:1: Եւ կին մի ՚ի կանա՛նց որդւոց մարգարէիցն, աղաղակէր առ Եղիսեէ եւ ասէր. Ծառայ քո այր իմ մեռա՛ւ. եւ դու ինքնին գիտես զի ծառա՛յ քո էր երկիւղած ՚ի Տեառնէ. եւ փոխատուն եկն առնուլ զերկոսին զորդիս իմ իւր ՚ի ծառայութիւն[3781]։
[3781] Ոմանք. Զի ծառայ քո երկիւղած էր ՚ի Տեառնէ։
1 Մարգարէների որդիների կանանցից մէկը աղաղակում էր Եղիսէէին եւ ասում. «Իմ ամուսինը՝ քո ծառան, մեռաւ: Դու գիտես, որ նա Տիրոջ երկիւղած ծառան էր, եւ ահա պարտատէրը եկել է, որ իմ երկու որդիներին որպէս ստրուկ տանի իր մօտ»:
4 Մարգարէներուն որդիներէն մէկուն կինը Եղիսէին աղաղակելով՝ ըսաւ. «Քու ծառադ՝ այրս մեռաւ։ Դուն քու ծառայիդ աստուածավախ ըլլալը գիտես։ Պարտատէրը եկաւ, որպէս զի իմ երկու որդիներս իբր ծառայ իրեն առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 Одна из жен сынов пророческих с воплем говорила Елисею: раб твой, мой муж, умер; а ты знаешь, что раб твой боялся Господа; теперь пришел заимодавец взять обоих детей моих в рабы себе.
4:1 καὶ και and; even γυνὴ γυνη woman; wife μία εις.1 one; unit ἀπὸ απο from; away τῶν ο the υἱῶν υιος son τῶν ο the προφητῶν προφητης prophet ἐβόα βοαω scream; shout πρὸς προς to; toward Ελισαιε ελισαιε tell; declare ὁ ο the δοῦλός δουλος subject σου σου of you; your ὁ ο the ἀνήρ ανηρ man; husband μου μου of me; mine ἀπέθανεν αποθνησκω die καὶ και and; even σὺ συ you ἔγνως γινωσκω know ὅτι οτι since; that δοῦλος δουλος subject ἦν ειμι be φοβούμενος φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master καὶ και and; even ὁ ο the δανιστὴς δανειστης lender ἦλθεν ερχομαι come; go λαβεῖν λαμβανω take; get τοὺς ο the δύο δυο two υἱούς υιος son μου μου of me; mine ἑαυτῷ εαυτου of himself; his own εἰς εις into; for δούλους δουλος subject
4:1 וְ wᵊ וְ and אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman אַחַ֣ת ʔaḥˈaṯ אֶחָד one מִ mi מִן from נְּשֵׁ֣י nnᵊšˈê אִשָּׁה woman בְנֵֽי־ vᵊnˈê- בֵּן son הַ֠ ha הַ the נְּבִיאִים nnᵊvîʔîm נָבִיא prophet צָעֲקָ֨ה ṣāʕᵃqˌā צעק cry אֶל־ ʔel- אֶל to אֱלִישָׁ֜ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say עַבְדְּךָ֤ ʕavdᵊḵˈā עֶבֶד servant אִישִׁי֙ ʔîšˌî אִישׁ man מֵ֔ת mˈēṯ מות die וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you יָדַ֔עְתָּ yāḏˈaʕtā ידע know כִּ֣י kˈî כִּי that עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant הָיָ֥ה hāyˌā היה be יָרֵ֖א yārˌē ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הַ֨ hˌa הַ the נֹּשֶׁ֔ה nnōšˈeh נשׁא give loan בָּ֗א bˈā בוא come לָ lā לְ to קַ֜חַת qˈaḥaṯ לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֧י šᵊnˈê שְׁנַיִם two יְלָדַ֛י yᵊlāḏˈay יֶלֶד boy לֹ֖ו lˌô לְ to לַ la לְ to עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
4:1. mulier autem quaedam de uxoribus prophetarum clamabat ad Heliseum dicens servus tuus vir meus mortuus est et tu nosti quia servus tuus fuit timens Dominum et ecce creditor venit ut tollat duos filios meos ad serviendum sibiNow a certain woman of the wives of the prophets, cried to Eliseus, saying: Thy servant, my husband, is dead, and thou knowest that thy servant was one that feared God, and behold the creditor is come to take away my two sons to serve him.
1. Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead: and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two children to be bondmen.
4:1. Now a certain woman, from the wives of the prophets, cried out to Elisha, saying: “My husband, your servant, is dead. And you know that your servant was one who fears the Lord. And behold, a creditor has arrived, so that he may take away my two sons to serve him.”
4:1. Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen.
Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen:

4:1 Одна из жен сынов пророческих с воплем говорила Елисею: раб твой, мой муж, умер; а ты знаешь, что раб твой боялся Господа; теперь пришел заимодавец взять обоих детей моих в рабы себе.
4:1
καὶ και and; even
γυνὴ γυνη woman; wife
μία εις.1 one; unit
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
τῶν ο the
προφητῶν προφητης prophet
ἐβόα βοαω scream; shout
πρὸς προς to; toward
Ελισαιε ελισαιε tell; declare
ο the
δοῦλός δουλος subject
σου σου of you; your
ο the
ἀνήρ ανηρ man; husband
μου μου of me; mine
ἀπέθανεν αποθνησκω die
καὶ και and; even
σὺ συ you
ἔγνως γινωσκω know
ὅτι οτι since; that
δοῦλος δουλος subject
ἦν ειμι be
φοβούμενος φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ο the
δανιστὴς δανειστης lender
ἦλθεν ερχομαι come; go
λαβεῖν λαμβανω take; get
τοὺς ο the
δύο δυο two
υἱούς υιος son
μου μου of me; mine
ἑαυτῷ εαυτου of himself; his own
εἰς εις into; for
δούλους δουλος subject
4:1
וְ wᵊ וְ and
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
אַחַ֣ת ʔaḥˈaṯ אֶחָד one
מִ mi מִן from
נְּשֵׁ֣י nnᵊšˈê אִשָּׁה woman
בְנֵֽי־ vᵊnˈê- בֵּן son
הַ֠ ha הַ the
נְּבִיאִים nnᵊvîʔîm נָבִיא prophet
צָעֲקָ֨ה ṣāʕᵃqˌā צעק cry
אֶל־ ʔel- אֶל to
אֱלִישָׁ֜ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
עַבְדְּךָ֤ ʕavdᵊḵˈā עֶבֶד servant
אִישִׁי֙ ʔîšˌî אִישׁ man
מֵ֔ת mˈēṯ מות die
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
יָדַ֔עְתָּ yāḏˈaʕtā ידע know
כִּ֣י kˈî כִּי that
עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant
הָיָ֥ה hāyˌā היה be
יָרֵ֖א yārˌē ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הַ֨ hˌa הַ the
נֹּשֶׁ֔ה nnōšˈeh נשׁא give loan
בָּ֗א bˈā בוא come
לָ לְ to
קַ֜חַת qˈaḥaṯ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֧י šᵊnˈê שְׁנַיִם two
יְלָדַ֛י yᵊlāḏˈay יֶלֶד boy
לֹ֖ו lˌô לְ to
לַ la לְ to
עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
4:1. mulier autem quaedam de uxoribus prophetarum clamabat ad Heliseum dicens servus tuus vir meus mortuus est et tu nosti quia servus tuus fuit timens Dominum et ecce creditor venit ut tollat duos filios meos ad serviendum sibi
Now a certain woman of the wives of the prophets, cried to Eliseus, saying: Thy servant, my husband, is dead, and thou knowest that thy servant was one that feared God, and behold the creditor is come to take away my two sons to serve him.
4:1. Now a certain woman, from the wives of the prophets, cried out to Elisha, saying: “My husband, your servant, is dead. And you know that your servant was one who fears the Lord. And behold, a creditor has arrived, so that he may take away my two sons to serve him.”
4:1. Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen.
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
1-7: Из данного рассказа видно, что к "сынам пророческим" принадлежали не только молодые холостые люди, но и женатые, отцы семейств; след. институт этот не напоминал монашеских орденов. Не живя вместе с другими членами обществ "сынов пророческих", такие семейные люди объединялись с другими личностью пророка руководителя. В умершем "сыне пророческом", "муже богобоязненном" традиция (раввины, И. Флавий, ср. блаж. Феодорит, вопр. 14) указывала известного из истории пророка Илии "богобоязненного" Авдия (3: Цар. XVIII:3: сл.), домоправителя Ахавова, который прилагал великое попечение о пропитании пророков и после впал в долги. Намерение кредитора продать в рабство детей вдовы оправдывалось буквою закона (Лев. XXV:39; Исх. XXI:2) и жестокой практикой жизни (Мф. XVIII:25). Чудо умножения Елисеем елея, конечно, имеет сходство с чудесным пропитанием пророка Илией сарептской вдовы (3: Цар. XVII:8-16), но отнюдь не вынуждает видеть в рассказе о чуде Елисея неудачный дубль рассказа об Илии, тем более, что каждый рассказ, кроме общих черт, имеет и самостоятельные, отличные черты.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Increase of the Widow's Oil. B. C. 894.

1 Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen. 2 And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil. 3 Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few. 4 And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. 5 So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out. 6 And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed. 7 Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest.
Elisha's miracles were for use, not for show; this recorded here was an act of real charity. Such also were the miracles of Christ, not only great wonders, but great favours to those for whom they were wrought. God magnifies his goodness with his power.
I. Elisha readily receives a poor widow's complaint. She was a prophet's widow; to whom therefore should she apply, but to him that was a father to the sons of the prophets, and concerned himself in the welfare of their families? It seems, the prophets had wives as well as the priests, though prophecy went not by entail, as the priesthood did. Marriage is honourable in all, and not inconsistent with the most sacred professions. Now, by the complaint of this poor woman (v. 1), we are given to understand, 1. That her husband, being one of the sons of the prophets, was well know to Elisha. Ministers of eminent gifts and stations should make themselves familiar with those that are every way their inferiors, and know their character and state. 2. That he had the reputation of a godly man. Elisha knew him to be one that feared the Lord, else he would have been unworthy of the honour and unfit for the work of a prophet. He was one that kept his integrity in a time of general apostasy, one of the 7000 that had not bowed the knee to Baal. 3. That he was dead, though a good man, a good minister. The prophets--do they live for ever? Those that were clothed with the Spirit of prophecy were not thereby armed against the stroke of death. 4. That he died poor, and in debt more than he was worth. He did not contract his debts by prodigality, and luxury, and riotous living, for he was one that feared the Lord, and therefore durst not allow himself in such courses: nay, religion obliges men not to live above what they have, nor to spend more than what God gives them, no, not in expenses otherwise lawful; for thereby, of necessity, they must disable themselves, at last, to give every one his own, and so prove guilty of a continued act of injustice all along. Yet it may be the lot of those that fear God to be in debt, and insolvent, through afflictive providences, losses by sea, or bad debts, or their own imprudence, for the children of light are not always wise for this world. Perhaps this prophet was impoverished by persecution: when Jezebel ruled, prophets had much ado to live, and especially if they had families. 5. That the creditors were very severe with her Two sons she had to be the support of her widowed state, and their labour is reckoned assets in her hand; that must go therefore, and they must be bondmen for seven years (Exod. xxi. 2) to work out this debt. Those that leave their families under a load of debt disproportionable to their estates know not what trouble they entail. In this distress the poor widow goes to Elisha, in dependence upon the promise that the seed of the righteous shall not be forsaken. The generation of the upright may expect help from God's providence and countenance from his prophets.
II. He effectually relieves this poor widow's distress, and puts her in a way both to pay her debt and to maintain herself and her family. He did not say, Be warmed, be filled, but gave her real help. He did not give her some small matter for her present provision, but set her up in the world to sell oil, and put a stock into her hand to begin with. This was done by miracle, but it is an indication to us what is the best method of charity, and the greatest kindness one can do to poor people, which is, if possible, to help them into a way of improving what little they have by their own industry and ingenuity.
1. He directed her what to do, considered her case: What shall I do for thee? The sons of the prophets were poor, and it would signify little to make a collection for her among them: but the God of the holy prophets is able to supply all her need; and, if she has a little committed to her management, her need must be supplied by his blessing and increasing that little. Elisha therefore enquired what she had to make money of, and found she had nothing to sell but one pot of oil, v. 2. If she had had any plate or furniture, he would have bidden her part with it, to enable her to be just to her creditors. We cannot reckon any thing really, nor comfortably, our own, but what is so when all our debts are paid. If she had not had this pot of oil, the divine power could have supplied her; but, having this, it will work upon this, and so teach us to make the best of what we have. The prophet, knowing her to have credit among her neighbours, bids her borrow of them empty vessels (v. 3), for, it seems, she had sold her own, towards the satisfying of her creditors. He directs her to shut the door upon herself and her sons, while she filled all those vessels out of that one. She must shut the door, to prevent interruptions from the creditors, and others while it was in the doing, that they might not seem proudly to boast of this miraculous supply, and that they might have opportunity for prayer and praise to God upon this extraordinary occasion. Observe, (1.) The oil was to be multiplied in the pouring, as the other widow's meal in the spending. The way to increase what we have is to use it; to him that so hath shall be given. It is not hoarding the talents, but trading with them, that doubles them. (2.) It must be poured out by herself, not by Elisha nor by any of the sons of the prophets, to intimate that it is in connexion with our own careful and diligent endeavours that we may expect the blessing of God to enrich us both for this world and the other. What we have will increase best in our own hand.
2. She did it accordingly. She did not tell the prophet he designed to make a fool of her; but firmly believing the divine power and goodness, and in pure obedience to the prophet, she borrowed vessels large and many of her neighbours, and poured out her oil into them. One of her sons was employed to bring her empty vessels, and the other carefully to set aside those that were full, while they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the spring that supplied it, but believed it to be in him in whom all our springs are. Job's metaphor was now verified in the letter (Job xxix. 6), The rock poured me out rivers of oil. Perhaps this was in the tribe of Asher, part of whose blessing it was that he should dip his foot in oil, Deut. xxxiii. 24.
3. The oil continued flowing as long as she had any empty vessels to receive it; when every vessel was full the oil stayed (v. 6), for it was not fit that this precious liquor should run over, and be as water spilt on the ground, which cannot be gathered up again. Note, We are never straitened in God, in his power and bounty, and the riches of his grace; all our straitness is in ourselves. It is our faith that fails, not his promise. He gives above what we ask: were there more vessels, there is enough in God to fill them--enough for all, enough for each. Was not this pot of oil exhausted as long as there were any vessels to be filled from it? And shall we fear lest the golden oil which flows from the very root and fatness of the good olive should fail, as long as there are any lamps to be supplied from it? Zech. iv. 12.
4. The prophet directed her what to do with the oil she had, v. 7. She must not keep it for her own use, to make her face to shine. Those whom Providence has made poor must be content with poor accommodations for themselves (this is knowing how to want), and must not think, when they get a little of that which is better than ordinary, to feed their own luxury: no, (1.) She must sell the oil to those that were rich, and could afford to bestow it on themselves. We may suppose, being produced by miracle, it was the best of its kind, like the wine (John ii. 10), so that she might have both a good price and a good market for it. Probably the merchants bought it to export, for oil was one of the commodities that Israel traded in, Ezek. xxvii. 17. (2.) She must pay her debt with the money she received for her oil. Though her creditors were too rigorous with her, yet they must not therefore lose their debt. Her first care, now that she has wherewithal to do so, must be to discharge that, even before she makes any provision for her children. It is one of the fundamental laws of our religion that we render to all their due, pay every just debt, give every one his own, though we leave ever so little for ourselves; and this, not of constraint but willingly and without grudging; not only for wrath, to avoid being sued, but also for conscience' sake. Those that possess an honest mind cannot with pleasure eat their daily bread, unless it be their own bread. (3.) The rest must not be laid up, but she and her children must live upon it, not upon the oil, but upon the money received from it, with which they must put themselves into a capacity of getting an honest livelihood. No doubt she did as the man of God directed; and hence, [1.] Let those that are poor and in distress be encouraged to trust God for supply in the way of duty. Verily thou shalt be fed, though not feasted. It is true we cannot now expect miracles, yet we may expect mercies, if we wait on God and seek to him. Let widows particularly, and prophets' widows in a special manner, depend upon him to preserve them and their fatherless children alive, for to them he will be a husband, a father. [2.] Let those whom God has blessed with plenty use it for the glory of God and under the direction of his word: let them do justly with it, as this widow did, and serve God cheerfully in the use of it, and as Elisha, be ready to do good to those that need them, be eyes to the blind, and feet to the lame.
Adam Clarke: Commentary on the Bible - 1831
4:1: Now there cried a certain woman - This woman, according to the Chaldee, Jarchi, and the rabbins, was the wife of Obadiah.
Sons of the prophets - תלמידי נבייא talmidey nebiyaiya, "disciples of the prophets:" so the Targum here, and in all other places where the words occur, and properly too.
The creditor is come - This, says Jarchi, was Jehoram son of Ahab, who lent money on usury to Obadiah, because he had in the days of Ahab fed the Lord's prophets. The Targum says he borrowed money to feed these prophets, because he would not support them out of the property of Ahab.
To take unto him my two sons to be bondmen - Children, according to the laws of the Hebrews, were considered the property of their parents, who had a right to dispose of them for the payment of their debts. And in cases of poverty, the law permitted them, expressly, to sell both themselves and their children; Exo 21:7, and Lev 25:39. It was by an extension of this law, and by virtue of another, which authorized them to sell the thief who could not make restitution, Exo 22:3, that creditors were permitted to take the children of their debtors in payment. Although the law has not determined any thing precisely on this point, we see by this passage, and by several others, that this custom was common among the Hebrews. Isaiah refers to it very evidently, where he says, Which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves; Isa 50:1. And our Lord alludes to it, Mat 18:25, where he mentions the case of an insolvent debtor, Forasmuch as he had not to pay, his lord commanded Him to be Sold, and his Wife and Children, and all that he had; which shows that the custom continued among the Jews to the very end of their republic. The Romans, Athenians, and Asiatics in general had the same authority over their children as the Hebrews had: they sold them in time of poverty; and their creditors seized them as they would a sheep or an ox, or any household goods. Romulus gave the Romans an absolute power over their children which extended through the whole course of their lives, let them be in whatever situation they might. They could cast them into prison, beat, employ them as slaves in agriculture, sell them for slaves, or even take away their lives! - Dionys. Halicarn. lib. ii., pp. 96, 97.
Numa Pompilius first moderated this law, by enacting, that if a son married with the consent of his father, he should no longer have power to sell him for debt.
The emperors Diocletian and Maximilian forbade freemen to be sold on account of debt:
Ob aes alienum servire liberos creditoribus, jura non patiuntur.
- Vid. Lib. ob. aes C. de obligat.
The ancient Athenians had the same right over their children as the Romans; but Solon reformed this barbarous custom. - Vid. Plutarch in Solone.
The people of Asia had the same custom, which Lucullus endeavored to check, by moderating the laws respecting usury.
The Georgians may alienate their children; and their creditors have a right to sell the wives and children of their debtors, and thus exact the uttermost farthing of their debt. - Tavernier, lib. iii., c. 9. And we have reason to believe that this custom long prevailed among the inhabitants of the British isles. See Calmet here.
In short, it appears to have been the custom of all the inhabitants of the earth. We have some remains of it yet in this country, in the senseless and pernicious custom of throwing a man into prison for debt, though his own industry and labor be absolutely necessary to discharge it, and these cannot be exercised within the loathsome and contagious walls of a prison.
4 Kings (2 Kings) 4:2
Albert Barnes: Notes on the Bible - 1834
4:1: The creditor is come ... - The Law of Moses, like the Athenian and the Roman law, recognized servitude for debt, and allowed that pledging of the debtor's person, which, in a rude state of society, is regarded as the safest and the most natural security (see the marginal reference). In the present case it would seem that, so long as the debtor lived, the creditor had not enforced his right over his sons, but now on his death he claimed their services, to which he was by law entitled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: am 3110, bc 894
sons: Kg2 4:38, Kg2 2:3, Kg2 2:5; Kg1 20:35
thy servant did fear: Gen 22:12; Kg1 18:3; Neh 7:2; Psa 103:11, Psa 103:17, Psa 112:1, Psa 112:2, Psa 115:13, Psa 147:11; Ecc 8:12, Ecc 12:13; Mal 3:16, Mal 4:2; Act 13:26; Rev 15:4, Rev 19:5
the creditor: Lev 25:39, Lev 25:40, Lev 25:48; Neh 5:2-5, Neh 10:31; Jer 34:14; Mat 18:25, Mat 18:30, Mat 18:35; Jam 2:13
John Gill
Now there cried a certain woman of the wives of the sons of the prophets unto Elisha,.... This, according to the Targum, was the wife of Obadiah, who had hid the prophets by fifty in a cave in the times of Ahab; and so Josephus (q), and it is the commonly received notion of the Jewish writers; though it does not appear that he was a prophet, or the son of a prophet, but the governor or steward of Ahab's house; she was more likely to be the wife of a meaner person; and from hence it is clear that the prophets and their disciples married:
saying, thy servant my husband is dead; which is the lot of prophets, as well as others, Zech 1:5.
and thou knowest that thy servant did fear the Lord; her husband was well known to the prophet, and known to be a good man, one of the 7000 who bowed not the knee to Baal, for the truth of which she appeals to Elisha; and this character she gives of her husband, lest it should be thought that his poverty, and leaving her in debt, were owing to any ill practices of his:
and the creditor is come to take unto him my two sons to be bondmen; which it seems were allowed of when men became poor and insolvent, and died so, to which the allusion is in Is 1:1; see Gill on Mt 18:25. Josephus (r) suggests, that the insolvency of this man was owing to his borrowing money to feed the prophets hid in the cave; and it is a common notion of the Jews that this creditor was Jehoram the son of Ahab; and in later times it was a law with the Athenians (s), that if a father had not paid what he was fined in court, the son was obliged to pay it, and in the mean while to lie in bonds, as was the case of Cimon (t), and others.
(q) Antiqu. l. 9. c. 4. sect. 2. (r) Ibid. (s) Alex. ab Alex. Genial. Dier. l. 6. c. 10. (t) Cornel. Nep. in Vita Cimon. l. 5. c. 1.
4:24:2: Եւ ասէ ցնա Եղիսեէ. Զի՞նչ արարից քեզ. պատմեա՛ ինձ զի՞նչ կայ ՚ի տան քում։ Եւ նա ասէ. Ո՛չ գոյ ՚ի տան աղախնոյ քոյ՝ եւ ո՛չ ինչ. բայց ի՛ւղ որով օծանիցիմք[3782]։ [3782] Այլք. Որով օծանիցիմ։
2 Եղիսէէն նրան ասաց. «Ի՞նչ անեմ քեզ: Ասա՛ ինձ, թէ ինչ կայ քո տանը»: Նա ասաց. «Քո աղախնի տանը ոչինչ չկայ, բացի այն իւղից, որով օծւում եմ»:
2 Եղիսէ անոր ըսաւ. «Քեզի ի՞նչ ընեմ. ըսէ ինծի, տունը ի՞նչ ունիս»։ Անիկա ըսաւ. «Քու աղախինդ տանը մէջ աման մը* իւղէն զատ ուրիշ բան մը չունի»։
Եւ ասէ ցնա Եղիսէ. Զի՞նչ արարից քեզ. պատմեա ինձ զի՛նչ կայ ի տան քում: Եւ նա ասէ. Ոչ գոյ ի տան աղախնոյ քո եւ ոչ ինչ, բայց եւղ որով օծանիցիմք:

4:2: Եւ ասէ ցնա Եղիսեէ. Զի՞նչ արարից քեզ. պատմեա՛ ինձ զի՞նչ կայ ՚ի տան քում։ Եւ նա ասէ. Ո՛չ գոյ ՚ի տան աղախնոյ քոյ՝ եւ ո՛չ ինչ. բայց ի՛ւղ որով օծանիցիմք[3782]։
[3782] Այլք. Որով օծանիցիմ։
2 Եղիսէէն նրան ասաց. «Ի՞նչ անեմ քեզ: Ասա՛ ինձ, թէ ինչ կայ քո տանը»: Նա ասաց. «Քո աղախնի տանը ոչինչ չկայ, բացի այն իւղից, որով օծւում եմ»:
2 Եղիսէ անոր ըսաւ. «Քեզի ի՞նչ ընեմ. ըսէ ինծի, տունը ի՞նչ ունիս»։ Անիկա ըսաւ. «Քու աղախինդ տանը մէջ աման մը* իւղէն զատ ուրիշ բան մը չունի»։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 И сказал ей Елисей: что мне сделать тебе? скажи мне, что есть у тебя в доме? Она сказала: нет у рабы твоей ничего в доме, кроме сосуда с елеем.
4:2 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε who?; what? ποιήσω ποιεω do; make σοι σοι you ἀνάγγειλόν αναγγελλω announce μοι μοι me τί τις.1 who?; what? ἐστίν ειμι be σοι σοι you ἐν εν in τῷ ο the οἴκῳ οικος home; household ἡ ο the δὲ δε though; while εἶπεν επω say; speak οὐκ ου not ἔστιν ειμι be τῇ ο the δούλῃ δουλη subject; maid σου σου of you; your οὐθὲν ουδεις no one; not one ἐν εν in τῷ ο the οἴκῳ οικος home; household ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than ὃ ος who; what ἀλείψομαι αλειφω rub ἔλαιον ελαιον oil
4:2 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלֶ֤יהָ ʔēlˈeʸhā אֶל to אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha מָ֣ה mˈā מָה what אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לָּ֔ךְ llˈāḵ לְ to הַגִּ֣ידִי haggˈîḏî נגד report לִ֔י lˈî לְ to מַה־ mah- מָה what יֶּשׁ־ yyeš- יֵשׁ existence לָ֖ךְלכי *lˌāḵ לְ to בַּ ba בְּ in † הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say אֵ֣ין ʔˈên אַיִן [NEG] לְ lᵊ לְ to שִׁפְחָתְךָ֥ šifḥāṯᵊḵˌā שִׁפְחָה maidservant כֹל֙ ḵˌōl כֹּל whole בַּ ba בְּ in † הַ the בַּ֔יִת bbˈayiṯ בַּיִת house כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if אָס֥וּךְ ʔāsˌûḵ אָסוּךְ jar שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
4:2. cui dixit Heliseus quid vis ut faciam tibi dic mihi quid habes in domo tua at illa respondit non habeo ancilla tua quicquam in domo mea nisi parum olei quo unguearAnd Eliseus said to her: What wilt thou have me do for thee? Tell me, what hast thou in thy house? And she answered: I, thy handmaid, have nothing in my house but a little oil, to anoint me.
2. And Elisha said unto her, What shall I do for thee? tell me; what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil.
4:2. And Elisha said to her: “What do you want me to do for you? Tell me, what do you have in your house?” And she responded, “I, your handmaid, do not have anything in my house, except a little oil, with which I may be anointed.”
4:2. And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil.
And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil:

4:2 И сказал ей Елисей: что мне сделать тебе? скажи мне, что есть у тебя в доме? Она сказала: нет у рабы твоей ничего в доме, кроме сосуда с елеем.
4:2
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε who?; what?
ποιήσω ποιεω do; make
σοι σοι you
ἀνάγγειλόν αναγγελλω announce
μοι μοι me
τί τις.1 who?; what?
ἐστίν ειμι be
σοι σοι you
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
ο the
δὲ δε though; while
εἶπεν επω say; speak
οὐκ ου not
ἔστιν ειμι be
τῇ ο the
δούλῃ δουλη subject; maid
σου σου of you; your
οὐθὲν ουδεις no one; not one
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
ος who; what
ἀλείψομαι αλειφω rub
ἔλαιον ελαιον oil
4:2
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלֶ֤יהָ ʔēlˈeʸhā אֶל to
אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
מָ֣ה mˈā מָה what
אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make
לָּ֔ךְ llˈāḵ לְ to
הַגִּ֣ידִי haggˈîḏî נגד report
לִ֔י lˈî לְ to
מַה־ mah- מָה what
יֶּשׁ־ yyeš- יֵשׁ existence
לָ֖ךְלכי
*lˌāḵ לְ to
בַּ ba בְּ in
הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
אֵ֣ין ʔˈên אַיִן [NEG]
לְ lᵊ לְ to
שִׁפְחָתְךָ֥ šifḥāṯᵊḵˌā שִׁפְחָה maidservant
כֹל֙ ḵˌōl כֹּל whole
בַּ ba בְּ in
הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
אָס֥וּךְ ʔāsˌûḵ אָסוּךְ jar
שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
4:2. cui dixit Heliseus quid vis ut faciam tibi dic mihi quid habes in domo tua at illa respondit non habeo ancilla tua quicquam in domo mea nisi parum olei quo unguear
And Eliseus said to her: What wilt thou have me do for thee? Tell me, what hast thou in thy house? And she answered: I, thy handmaid, have nothing in my house but a little oil, to anoint me.
4:2. And Elisha said to her: “What do you want me to do for you? Tell me, what do you have in your house?” And she responded, “I, your handmaid, do not have anything in my house, except a little oil, with which I may be anointed.”
4:2. And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:2: Save a pot of oil - Oil was used as aliment, for anointing the body after bathing, and to anoint the dead. Some think that this pot of oil was what this widow had kept for her burial: see Mat 26:12.
4 Kings (2 Kings) 4:6
Albert Barnes: Notes on the Bible - 1834
4:2: A pot of oil - Or, "an anointing of oil" - so much oil, i. e., as would serve me for one anointing of my person. The word used occurs only in this passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: What shall I: Kg2 2:9, Kg2 6:26, Kg2 6:27; Mat 15:34; Joh 6:5-7; Act 3:6; Co2 6:10
save a pot of oil: Kg1 17:12; Jam 2:5
Geneva 1599
And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a (d) pot of oil.
(d) Thus God permits his to be brought many times to extreme necessity, before he helps them, that afterward they may praise his mercy even more.
John Gill
And Elisha said unto her, what shall I do for thee?.... Or can I do, being poor himself, and unable to relieve her out of his substance, and not knowing where to get anything for her; and so what could she expect from him? signifying, that he pitied her case, but all that he could do was to give her his best advice, and pray for her:
tell me what thou hast in thy house? that she could part with and dispose of, in order to pay her debt; and satisfy her creditor:
and she said, thine handmaid hath not anything in the house, save a pot of oil; that is, nothing of any value; she might have some things, some sort of household goods, though perhaps she had parted with most of them in her poverty; this was the most valuable thing she had.
John Wesley
What shall I - How shall I relieve thee, who am myself poor?
Robert Jamieson, A. R. Fausset and David Brown
a pot--or cruet of oil. This comprising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding herself with her children, [the widow] was to pour oil from her cruse into the borrowed vessels, and, selling the oil, discharge the debt, and then maintain herself and family with the remainder.
4:34:3: Եւ ասէ ցնա. Ե՛րթ խնդրեա՛ քեզ ամանս յամենայն դրացեաց քոց՝ ամանս ունայնս, եւ մի սակաւացուցանիցես.
3 Եղիսէէն ասաց. «Գնա՛ եւ քո բոլոր դրացիներից դատարկ ամաններ խնդրի՛ր ոչ քիչ քանակով:
3 Եղիսէ անոր ըսաւ. «Գնա՛, դուրսէն քու բոլոր դրացիներէդ քեզի պարապ ամաններ ուզէ. քիչ մի՛ ուզեր
Եւ ասէ ցնա. Երթ խնդրեա քեզ ամանս յամենայն դրացեաց քոց` ամանս ունայնս եւ մի սակաւացուցանիցես:

4:3: Եւ ասէ ցնա. Ե՛րթ խնդրեա՛ քեզ ամանս յամենայն դրացեաց քոց՝ ամանս ունայնս, եւ մի սակաւացուցանիցես.
3 Եղիսէէն ասաց. «Գնա՛ եւ քո բոլոր դրացիներից դատարկ ամաններ խնդրի՛ր ոչ քիչ քանակով:
3 Եղիսէ անոր ըսաւ. «Գնա՛, դուրսէն քու բոլոր դրացիներէդ քեզի պարապ ամաններ ուզէ. քիչ մի՛ ուզեր
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 И сказал он: пойди, попроси себе сосудов на стороне, у всех соседей твоих, сосудов порожних; набери немало,
4:3 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτήν αυτος he; him δεῦρο δευρο come on; this point αἴτησον αιτεω ask σαυτῇ σεαυτου of yourself σκεύη σκευος vessel; jar ἔξωθεν εξωθεν from outside; outer παρὰ παρα from; by πάντων πας all; every τῶν ο the γειτόνων γειτων countryman; neighborhood women σου σου of you; your σκεύη σκευος vessel; jar κενά κενος hollow; empty μὴ μη not ὀλιγώσῃς ολιγοω diminish
4:3 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לְכִ֨י lᵊḵˌî הלך walk שַׁאֲלִי־ šaʔᵃlî- שׁאל ask לָ֤ךְ lˈāḵ לְ to כֵּלִים֙ kēlîm כְּלִי tool מִן־ min- מִן from הַ ha הַ the ח֔וּץ ḥˈûṣ חוּץ outside מֵ mē מִן from אֵ֖ת ʔˌēṯ אֵת together with כָּל־ kol- כֹּל whole שְׁכֵנָ֑יִךְשׁכנכי *šᵊḵēnˈāyiḵ שָׁכֵן inhabitant כֵּלִ֥ים kēlˌîm כְּלִי tool רֵקִ֖ים rēqˌîm רֵיק empty אַל־ ʔal- אַל not תַּמְעִֽיטִי׃ tamʕˈîṭî מעט be little
4:3. cui ait vade pete mutuo ab omnibus vicinis tuis vasa vacua non paucaAnd he said to her: Go, borrow of all thy neighbours empty vessels, not a few.
3. Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few.
4:3. And he said to her: “Go, ask to borrow from all your neighbors empty vessels, more than a few.
4:3. Then he said, Go, borrow thee vessels abroad of all thy neighbours, [even] empty vessels; borrow not a few.
Then he said, Go, borrow thee vessels abroad of all thy neighbours, [even] empty vessels; borrow not a few:

4:3 И сказал он: пойди, попроси себе сосудов на стороне, у всех соседей твоих, сосудов порожних; набери немало,
4:3
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτήν αυτος he; him
δεῦρο δευρο come on; this point
αἴτησον αιτεω ask
σαυτῇ σεαυτου of yourself
σκεύη σκευος vessel; jar
ἔξωθεν εξωθεν from outside; outer
παρὰ παρα from; by
πάντων πας all; every
τῶν ο the
γειτόνων γειτων countryman; neighborhood women
σου σου of you; your
σκεύη σκευος vessel; jar
κενά κενος hollow; empty
μὴ μη not
ὀλιγώσῃς ολιγοω diminish
4:3
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לְכִ֨י lᵊḵˌî הלך walk
שַׁאֲלִי־ šaʔᵃlî- שׁאל ask
לָ֤ךְ lˈāḵ לְ to
כֵּלִים֙ kēlîm כְּלִי tool
מִן־ min- מִן from
הַ ha הַ the
ח֔וּץ ḥˈûṣ חוּץ outside
מֵ מִן from
אֵ֖ת ʔˌēṯ אֵת together with
כָּל־ kol- כֹּל whole
שְׁכֵנָ֑יִךְשׁכנכי
*šᵊḵēnˈāyiḵ שָׁכֵן inhabitant
כֵּלִ֥ים kēlˌîm כְּלִי tool
רֵקִ֖ים rēqˌîm רֵיק empty
אַל־ ʔal- אַל not
תַּמְעִֽיטִי׃ tamʕˈîṭî מעט be little
4:3. cui ait vade pete mutuo ab omnibus vicinis tuis vasa vacua non pauca
And he said to her: Go, borrow of all thy neighbours empty vessels, not a few.
4:3. And he said to her: “Go, ask to borrow from all your neighbors empty vessels, more than a few.
4:3. Then he said, Go, borrow thee vessels abroad of all thy neighbours, [even] empty vessels; borrow not a few.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: empty vessels: Kg2 3:16; Joh 2:7
borrow not a few: Heb. scant not, Kg2 13:18, Kg2 13:19; Psa 81:10; Joh 16:24
John Gill
Then he said, go, borrow thee vessels abroad of all thy neighbours,.... For he perceived that she had none:
even empty vessels; which they might more readily lend her:
borrow not a few; but as many as she could get; the prophet, under a divine impulse, was directed to say this to her, foreseeing, by a spirit of prophecy, that a large quantity of oil would be given her.
4:44:4: եւ մտցես եւ փակեսցես զդրունսն ընդդէմ քո, եւ ընդդէմ որդւոց քոց. եւ արկցե՛ս յամենայն ամանսն մինչեւ լցցին, եւ առցես[3783]։ [3783] Այլք. Փակեսցես զդուրսն։
4 Ապա մտի՛ր տունդ, դռները փակի՛ր քո եւ քո որդիների վրայ, իսկ քո ունեցած իւղը լցրո՛ւ բոլոր ամանների մէջ ու լցուածը մի կո՛ղմ դիր»:
4 Եւ տունդ մտիր ու վրայէդ ու քու որդիներուդ վրայէն դուռը գոցէ եւ քու իւղդ այն բոլոր ամաններուն մէջ պարպէ ու լեցուածը վերցուր»։
եւ մտցես եւ փակեսցես զդուրսն ընդդէմ քո եւ ընդդէմ որդւոց քոց, եւ արկցես յամենայն ամանսն մինչեւ լցցին, եւ առցես:

4:4: եւ մտցես եւ փակեսցես զդրունսն ընդդէմ քո, եւ ընդդէմ որդւոց քոց. եւ արկցե՛ս յամենայն ամանսն մինչեւ լցցին, եւ առցես[3783]։
[3783] Այլք. Փակեսցես զդուրսն։
4 Ապա մտի՛ր տունդ, դռները փակի՛ր քո եւ քո որդիների վրայ, իսկ քո ունեցած իւղը լցրո՛ւ բոլոր ամանների մէջ ու լցուածը մի կո՛ղմ դիր»:
4 Եւ տունդ մտիր ու վրայէդ ու քու որդիներուդ վրայէն դուռը գոցէ եւ քու իւղդ այն բոլոր ամաններուն մէջ պարպէ ու լեցուածը վերցուր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 и пойди, запри дверь за собою и за сыновьями твоими, и наливай во все эти сосуды; полные отставляй.
4:4 καὶ και and; even εἰσελεύσῃ εισερχομαι enter; go in καὶ και and; even ἀποκλείσεις αποκλειω shut up τὴν ο the θύραν θυρα door κατὰ κατα down; by σοῦ σου of you; your καὶ και and; even κατὰ κατα down; by τῶν ο the υἱῶν υιος son σου σου of you; your καὶ και and; even ἀποχεεῖς αποχεω into; for τὰ ο the σκεύη σκευος vessel; jar ταῦτα ουτος this; he καὶ και and; even τὸ ο the πληρωθὲν πληροω fulfill; fill ἀρεῖς αιρω lift; remove
4:4 וּ û וְ and בָ֗את vˈāṯ בוא come וְ wᵊ וְ and סָגַ֤רְתְּ sāḡˈart סגר close הַ ha הַ the דֶּ֨לֶת֙ ddˈeleṯ דֶּלֶת door בַּעֲדֵ֣ךְ baʕᵃḏˈēḵ בַּעַד distance וּ û וְ and בְעַד־ vᵊʕaḏ- בַּעַד distance בָּנַ֔יִךְ bānˈayiḵ בֵּן son וְ wᵊ וְ and יָצַ֕קְתְּ yāṣˈaqt יצק pour עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the כֵּלִ֖ים kkēlˌîm כְּלִי tool הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and הַ ha הַ the מָּלֵ֖א mmālˌē מָלֵא full תַּסִּֽיעִי׃ tassˈîʕî נסע pull out
4:4. et ingredere et claude ostium cum intrinsecus fueris tu et filii tui et mitte inde in omnia vasa haec et cum plena fuerint tollesAnd go in, and shut thy door, when thou art within, and thy sons: and pour out thereof into all those vessels: and when they are full, take them away.
4. And thou shalt go in, and shut the door upon thee and upon thy sons, and pour out into all those vessels; and thou shalt set aside that which is full.
4:4. And enter and close your door. And when you are inside with your sons, pour from the oil into all those vessels. And when they are full, take them away.”
4:4. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full.
And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full:

4:4 и пойди, запри дверь за собою и за сыновьями твоими, и наливай во все эти сосуды; полные отставляй.
4:4
καὶ και and; even
εἰσελεύσῃ εισερχομαι enter; go in
καὶ και and; even
ἀποκλείσεις αποκλειω shut up
τὴν ο the
θύραν θυρα door
κατὰ κατα down; by
σοῦ σου of you; your
καὶ και and; even
κατὰ κατα down; by
τῶν ο the
υἱῶν υιος son
σου σου of you; your
καὶ και and; even
ἀποχεεῖς αποχεω into; for
τὰ ο the
σκεύη σκευος vessel; jar
ταῦτα ουτος this; he
καὶ και and; even
τὸ ο the
πληρωθὲν πληροω fulfill; fill
ἀρεῖς αιρω lift; remove
4:4
וּ û וְ and
בָ֗את vˈāṯ בוא come
וְ wᵊ וְ and
סָגַ֤רְתְּ sāḡˈart סגר close
הַ ha הַ the
דֶּ֨לֶת֙ ddˈeleṯ דֶּלֶת door
בַּעֲדֵ֣ךְ baʕᵃḏˈēḵ בַּעַד distance
וּ û וְ and
בְעַד־ vᵊʕaḏ- בַּעַד distance
בָּנַ֔יִךְ bānˈayiḵ בֵּן son
וְ wᵊ וְ and
יָצַ֕קְתְּ yāṣˈaqt יצק pour
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
כֵּלִ֖ים kkēlˌîm כְּלִי tool
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
הַ ha הַ the
מָּלֵ֖א mmālˌē מָלֵא full
תַּסִּֽיעִי׃ tassˈîʕî נסע pull out
4:4. et ingredere et claude ostium cum intrinsecus fueris tu et filii tui et mitte inde in omnia vasa haec et cum plena fuerint tolles
And go in, and shut thy door, when thou art within, and thy sons: and pour out thereof into all those vessels: and when they are full, take them away.
4:4. And enter and close your door. And when you are inside with your sons, pour from the oil into all those vessels. And when they are full, take them away.”
4:4. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: thou shalt shut: Kg2 4:32, Kg2 4:33; Kg1 17:19, Kg1 17:20; Isa 26:20; Mat 6:6; Mar 5:40; Act 9:40
and shalt pour: Mar 6:37-44, Mar 8:5-9; Joh 2:7-9, Joh 6:11; Eph 3:20
Geneva 1599
And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into (e) all those vessels, and thou shalt set aside that which is full.
(e) The Prophet declares by this to her, that God never fails to provide for his servants, their wives and children, it they trust in him.
John Gill
And when thou art come in,.... Into her house:
thou shall shut the door upon thee, and upon thy sons; that they might be alone in the house while the miracle was working; that they might not be interrupted in what they were to do, by the creditor coming in upon them, or by neighbours, who would be for getting the oil from them in the vessels they had lent them: and that the miracle might appear the plainer, no oil being brought into the house by any:
and shalt pour out into all these vessels; out of the single pot of oil into all they borrowed:
and thou shalt set aside that which is full; by itself, and fill the rest of the empty ones.
4:54:5: Եւ գնաց ՚ի նմանէ՝ եւ փակեաց զդուռնն ընդդէմ իւր, եւ ընդդէ՛մ որդւոց իւրոց. նոքա մատուցանէին առ նա, եւ նա արկանէր մինչեւ լցա՛ն ամանքն։
5 Նա հեռացաւ նրա մօտից, դուռը փակեց իր եւ իր որդիների վրայ: Սրանք ամաններն էին մատուցում, իսկ նա լցնում էր, մինչեւ որ բոլոր ամանները լցուեցին:
5 Անիկա անոր քովէն գնաց ու իր վրայէն ու իր որդիներուն վրայէն դուռը գոցեց։ Տղաքը ամանները անոր կը մօտեցնէին ու անիկա կը լեցնէր։
Եւ գնաց ի նմանէ, եւ փակեաց զդուռնն ընդդէմ իւր եւ ընդդէմ որդւոց իւրոց. նոքա մատուցանէին առ նա, եւ նա արկանէր:

4:5: Եւ գնաց ՚ի նմանէ՝ եւ փակեաց զդուռնն ընդդէմ իւր, եւ ընդդէ՛մ որդւոց իւրոց. նոքա մատուցանէին առ նա, եւ նա արկանէր մինչեւ լցա՛ն ամանքն։
5 Նա հեռացաւ նրա մօտից, դուռը փակեց իր եւ իր որդիների վրայ: Սրանք ամաններն էին մատուցում, իսկ նա լցնում էր, մինչեւ որ բոլոր ամանները լցուեցին:
5 Անիկա անոր քովէն գնաց ու իր վրայէն ու իր որդիներուն վրայէն դուռը գոցեց։ Տղաքը ամանները անոր կը մօտեցնէին ու անիկա կը լեցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 И пошла от него и заперла дверь за собой и за сыновьями своими. Они подавали ей, а она наливала.
4:5 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away παρ᾿ παρα from; by αὐτοῦ αυτος he; him καὶ και and; even ἐποίησεν ποιεω do; make οὕτως ουτως so; this way καὶ και and; even ἀπέκλεισεν αποκλειω shut up τὴν ο the θύραν θυρα door κατ᾿ κατα down; by αὐτῆς αυτος he; him καὶ και and; even κατὰ κατα down; by τῶν ο the υἱῶν υιος son αὐτῆς αυτος he; him αὐτοὶ αυτος he; him προσήγγιζον προσεγγιζω get close to πρὸς προς to; toward αὐτήν αυτος he; him καὶ και and; even αὐτὴ αυτος he; him ἐπέχεεν επιχεω pour on
4:5 וַ wa וְ and תֵּ֨לֶךְ֙ ttˈēleḵ הלך walk מֵֽ mˈē מִן from אִתֹּ֔ו ʔittˈô אֵת together with וַ wa וְ and תִּסְגֹּ֣ר ttisgˈōr סגר close הַ ha הַ the דֶּ֔לֶת ddˈeleṯ דֶּלֶת door בַּעֲדָ֖הּ baʕᵃḏˌāh בַּעַד distance וּ û וְ and בְעַ֣ד vᵊʕˈaḏ בַּעַד distance בָּנֶ֑יהָ bānˈeʸhā בֵּן son הֵ֛ם hˈēm הֵם they מַגִּשִׁ֥ים maggišˌîm נגשׁ approach אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to וְ wᵊ וְ and הִ֥יא hˌî הִיא she מֹוצָֽקֶתמיצקת *môṣˈāqeṯ יצק pour
4:5. ivit itaque mulier et clusit ostium super se et super filios suos illi offerebant vasa et illa infundebatSo the woman went, and shut the door upon her, and upon her sons: they brought her the vessels, and she poured in.
5. So she went from him, and shut the door upon her and upon her sons; they brought to her, and she poured out.
4:5. And so, the woman went and closed the door upon herself and her sons. They were bringing her the vessels, and she was pouring into them.
4:5. So she went from him, and shut the door upon her and upon her sons, who brought [the vessels] to her; and she poured out.
So she went from him, and shut the door upon her and upon her sons, who brought [the vessels] to her; and she poured out:

4:5 И пошла от него и заперла дверь за собой и за сыновьями своими. Они подавали ей, а она наливала.
4:5
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
καὶ και and; even
ἐποίησεν ποιεω do; make
οὕτως ουτως so; this way
καὶ και and; even
ἀπέκλεισεν αποκλειω shut up
τὴν ο the
θύραν θυρα door
κατ᾿ κατα down; by
αὐτῆς αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τῶν ο the
υἱῶν υιος son
αὐτῆς αυτος he; him
αὐτοὶ αυτος he; him
προσήγγιζον προσεγγιζω get close to
πρὸς προς to; toward
αὐτήν αυτος he; him
καὶ και and; even
αὐτὴ αυτος he; him
ἐπέχεεν επιχεω pour on
4:5
וַ wa וְ and
תֵּ֨לֶךְ֙ ttˈēleḵ הלך walk
מֵֽ mˈē מִן from
אִתֹּ֔ו ʔittˈô אֵת together with
וַ wa וְ and
תִּסְגֹּ֣ר ttisgˈōr סגר close
הַ ha הַ the
דֶּ֔לֶת ddˈeleṯ דֶּלֶת door
בַּעֲדָ֖הּ baʕᵃḏˌāh בַּעַד distance
וּ û וְ and
בְעַ֣ד vᵊʕˈaḏ בַּעַד distance
בָּנֶ֑יהָ bānˈeʸhā בֵּן son
הֵ֛ם hˈēm הֵם they
מַגִּשִׁ֥ים maggišˌîm נגשׁ approach
אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to
וְ wᵊ וְ and
הִ֥יא hˌî הִיא she
מֹוצָֽקֶתמיצקת
*môṣˈāqeṯ יצק pour
4:5. ivit itaque mulier et clusit ostium super se et super filios suos illi offerebant vasa et illa infundebat
So the woman went, and shut the door upon her, and upon her sons: they brought her the vessels, and she poured in.
4:5. And so, the woman went and closed the door upon herself and her sons. They were bringing her the vessels, and she was pouring into them.
4:5. So she went from him, and shut the door upon her and upon her sons, who brought [the vessels] to her; and she poured out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: she went: Kg2 5:11; Kg1 17:15, Kg1 17:16; Luk 1:45; Heb 11:7, Heb 11:8
John Gill
So she went from him,.... And did as he advised her, borrowed many empty vessels of her neighbours, having faith in what the prophet had said to her:
and shut the door upon her, and upon her sons; and then went to work as she was directed, with her sons:
who brought the vessels to her; the empty ones she had borrowed: and she poured out; the oil out of her pot into them.
4:64:6: Եւ ասէ ցորդիսն իւր. Մատուցէ՛ք առ իս եւ ա՛յլ աման։ Եւ ասեն ցնա. Ո՛չ է այլ աման։ Եւ եկաց եւղն[3784]։ [3784] Յօրինակին պակասէր. Եւ այլ աման, եւ ասեն ցնա. Ո՛չ է այլ աման, եւ եկաց։
6 Նա ասաց իր որդիներին. «Մի աման եւս բերէ՛ք»: Նրանք ասացին. «Այլեւս աման չկայ»: Եւ իւղը դադարեց հոսելուց: Նա գնաց ու դա պատմեց Աստծու մարդուն:
6 Երբ այն ամանները լեցուեցան, իր որդիին ըսաւ. «Ինծի ուրիշ աման մօտեցուր»։ Տղան ըսաւ անոր. «Ուրիշ աման չկայ»։ Այն ատեն ա՛լ իւղը չհոսեցաւ։
Մինչեւ լցան ամանքն, եւ ասէ ցորդիսն իւր. Մատուցէք առ իս եւ այլ աման: Եւ ասեն ցնա. Ոչ է այլ աման: Եւ եկաց եւղն:

4:6: Եւ ասէ ցորդիսն իւր. Մատուցէ՛ք առ իս եւ ա՛յլ աման։ Եւ ասեն ցնա. Ո՛չ է այլ աման։ Եւ եկաց եւղն[3784]։
[3784] Յօրինակին պակասէր. Եւ այլ աման, եւ ասեն ցնա. Ո՛չ է այլ աման, եւ եկաց։
6 Նա ասաց իր որդիներին. «Մի աման եւս բերէ՛ք»: Նրանք ասացին. «Այլեւս աման չկայ»: Եւ իւղը դադարեց հոսելուց: Նա գնաց ու դա պատմեց Աստծու մարդուն:
6 Երբ այն ամանները լեցուեցան, իր որդիին ըսաւ. «Ինծի ուրիշ աման մօտեցուր»։ Տղան ըսաւ անոր. «Ուրիշ աման չկայ»։ Այն ատեն ա՛լ իւղը չհոսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 Когда наполнены были сосуды, она сказала сыну своему: подай мне еще сосуд. Он сказал ей: нет более сосудов. И остановилось масло.
4:6 ἕως εως till; until ἐπλήσθησαν πληθω fill; fulfill τὰ ο the σκεύη σκευος vessel; jar καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son αὐτῆς αυτος he; him ἐγγίσατε εγγιζω get close; near ἔτι ετι yet; still πρός προς to; toward με με me σκεῦος σκευος vessel; jar καὶ και and; even εἶπον επω say; speak αὐτῇ αυτος he; him οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still σκεῦος σκευος vessel; jar καὶ και and; even ἔστη ιστημι stand; establish τὸ ο the ἔλαιον ελαιον oil
4:6 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be כִּ ki כְּ as מְלֹ֣את mᵊlˈōṯ מלא be full הַ ha הַ the כֵּלִ֗ים kkēlˈîm כְּלִי tool וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say אֶל־ ʔel- אֶל to בְּנָהּ֙ bᵊnˌāh בֵּן son הַגִּ֨ישָׁה haggˌîšā נגשׁ approach אֵלַ֥י ʔēlˌay אֶל to עֹוד֙ ʕôḏ עֹוד duration כֶּ֔לִי kˈelî כְּלִי tool וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to אֵ֥ין ʔˌên אַיִן [NEG] עֹ֖וד ʕˌôḏ עֹוד duration כֶּ֑לִי kˈelî כְּלִי tool וַֽ wˈa וְ and יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand הַ ha הַ the שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
4:6. cumque plena fuissent vasa dixit ad filium suum adfer mihi adhuc vas et ille respondit non habeo stetitque oleumAnd when the vessels were full, she said to her son: Bring me yet a vessel. And he answered: I have no more. And the oil stood.
6. And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed.
4:6. And when the vessels had been filled, she said to her son, “Bring me another a vessel.” And he responded, “I have none.” And there was oil remaining.
4:6. And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, [There is] not a vessel more. And the oil stayed.
And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, [There is] not a vessel more. And the oil stayed:

4:6 Когда наполнены были сосуды, она сказала сыну своему: подай мне еще сосуд. Он сказал ей: нет более сосудов. И остановилось масло.
4:6
ἕως εως till; until
ἐπλήσθησαν πληθω fill; fulfill
τὰ ο the
σκεύη σκευος vessel; jar
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
αὐτῆς αυτος he; him
ἐγγίσατε εγγιζω get close; near
ἔτι ετι yet; still
πρός προς to; toward
με με me
σκεῦος σκευος vessel; jar
καὶ και and; even
εἶπον επω say; speak
αὐτῇ αυτος he; him
οὐκ ου not
ἔστιν ειμι be
ἔτι ετι yet; still
σκεῦος σκευος vessel; jar
καὶ και and; even
ἔστη ιστημι stand; establish
τὸ ο the
ἔλαιον ελαιον oil
4:6
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
כִּ ki כְּ as
מְלֹ֣את mᵊlˈōṯ מלא be full
הַ ha הַ the
כֵּלִ֗ים kkēlˈîm כְּלִי tool
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
אֶל־ ʔel- אֶל to
בְּנָהּ֙ bᵊnˌāh בֵּן son
הַגִּ֨ישָׁה haggˌîšā נגשׁ approach
אֵלַ֥י ʔēlˌay אֶל to
עֹוד֙ ʕôḏ עֹוד duration
כֶּ֔לִי kˈelî כְּלִי tool
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to
אֵ֥ין ʔˌên אַיִן [NEG]
עֹ֖וד ʕˌôḏ עֹוד duration
כֶּ֑לִי kˈelî כְּלִי tool
וַֽ wˈa וְ and
יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand
הַ ha הַ the
שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
4:6. cumque plena fuissent vasa dixit ad filium suum adfer mihi adhuc vas et ille respondit non habeo stetitque oleum
And when the vessels were full, she said to her son: Bring me yet a vessel. And he answered: I have no more. And the oil stood.
4:6. And when the vessels had been filled, she said to her son, “Bring me another a vessel.” And he responded, “I have none.” And there was oil remaining.
4:6. And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, [There is] not a vessel more. And the oil stayed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: And the oil stayed - While there was a vessel to fill, there was oil sufficient; and it only ceased to flow when there was no vessel to receive it. This is a good emblem of the grace of God. While there is an empty, longing heart, there is a continual overflowing fountain of salvation. If we find in any place or at any time that the oil ceases to flow, it is because there are no empty vessels there, no souls hungering and thirsting for righteousness. We find fault with the dispensations of God's mercy, and ask, Why were the former days better than these? Were we as much in earnest for our salvation as our forefathers were for theirs, we should have equal supplies, and as much reason to sing aloud of Divine mercy.
4 Kings (2 Kings) 4:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: when the vessels: Kg2 4:43, Kg2 4:44; Mat 9:29, Mat 13:58, Mat 14:20, Mat 15:37; Luk 6:19; Ch2 6:12, Ch2 6:13
And the oil: Kg2 13:19; Jos 5:12; Kg1 17:14; Joh 6:12
Geneva 1599
And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, [There is] not a vessel more. And the oil (f) stayed.
(f) Or ceased to increase.
John Gill
And it came to pass when the vessels were full,.... For the oil being miraculously increased as it was poured forth, there was enough to fill all the vessels; Ben Gersom and Abarbinel say, that when the pot was emptied, all the air that entered it was turned into oil:
that she said to her son, bring me yet a vessel; as she had two sons, one it is probable was employed in setting aside the full vessels, as she poured into them, and the other in bringing to her the empty vessels, and to whom she thus speaks:
and he said unto her, there is not a vessel more; not an empty one, they were all filled:
and the oil stayed; it ran no longer, it was no more multiplied; there was no necessity of continuing the miracle: this oil may be an emblem of the grace that flows from the fulness of it in Christ, to which it is compared, which will be always flowing, as long as there is a vessel of salvation, or faith in any to receive it; see Mt 25:3 1Jn 2:20.
Robert Jamieson, A. R. Fausset and David Brown
the oil stayed--that is, ceased to multiply; the benevolent object for which the miracle had been wrought having been accomplished.
4:74:7: Եւ չոգաւ՝ պատմեա՛ց առնն Աստուծոյ. եւ ասէ Եղիսեէ. Ե՛րթ վաճառեա՛ զեւղն, եւ հատուսցե՛ս զտոկոսիսն քո. եւ դու եւ որդիք քո կեցջի՛ք մնացեալ իւղովն[3785]։[3785] Այլք. Կեցջիք մնացելով իւղովն։ Ուր ոմանք. Կերջիք մնացելով իւ՛՛։
7 Եղիսէէն ասաց. «Գնա իւղը վաճառի՛ր, վճարի՛ր քո պարտքը, եւ դու ու քո որդիները մնացած իւղով կ’ապրէք»:
7 Կինը գնաց Աստուծոյ մարդուն պատմեց ու անիկա ըսաւ. «Գնա՛, իւղը ծախէ ու պարտքդ վճարէ՛ եւ աւելցածովը դուն ու քու որդիներդ ապրեցէ՛ք»։
Եւ չոգաւ պատմեաց առնն Աստուծոյ. եւ ասէ Եղիսէ. Երթ վաճառեա զեւղն, եւ հատուսցես [41]զտոկոսիսն քո. եւ դու եւ որդիք քո կեցջիք մնացելով իւղովն:

4:7: Եւ չոգաւ՝ պատմեա՛ց առնն Աստուծոյ. եւ ասէ Եղիսեէ. Ե՛րթ վաճառեա՛ զեւղն, եւ հատուսցե՛ս զտոկոսիսն քո. եւ դու եւ որդիք քո կեցջի՛ք մնացեալ իւղովն[3785]։
[3785] Այլք. Կեցջիք մնացելով իւղովն։ Ուր ոմանք. Կերջիք մնացելով իւ՛՛։
7 Եղիսէէն ասաց. «Գնա իւղը վաճառի՛ր, վճարի՛ր քո պարտքը, եւ դու ու քո որդիները մնացած իւղով կ’ապրէք»:
7 Կինը գնաց Աստուծոյ մարդուն պատմեց ու անիկա ըսաւ. «Գնա՛, իւղը ծախէ ու պարտքդ վճարէ՛ եւ աւելցածովը դուն ու քու որդիներդ ապրեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 И пришла она, и пересказала человеку Божию. Он сказал: пойди, продай масло и заплати долги твои; а что останется, тем будешь жить с сыновьями твоими.
4:7 καὶ και and; even ἦλθεν ερχομαι come; go καὶ και and; even ἀπήγγειλεν απαγγελλω report τῷ ο the ἀνθρώπῳ ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε come on; this point καὶ και and; even ἀπόδου αποδιδωμι render; surrender τὸ ο the ἔλαιον ελαιον oil καὶ και and; even ἀποτείσεις αποτινω pay off; repay τοὺς ο the τόκους τοκος interest σου σου of you; your καὶ και and; even σὺ συ you καὶ και and; even οἱ ο the υἱοί υιος son σου σου of you; your ζήσεσθε ζαω live; alive ἐν εν in τῷ ο the ἐπιλοίπῳ επιλοιπος remaining time ἐλαίῳ ελαιον oil
4:7 וַ wa וְ and תָּבֹ֗א ttāvˈō בוא come וַ wa וְ and תַּגֵּד֙ ttaggˌēḏ נגד report לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לְכִי֙ lᵊḵˌî הלך walk מִכְרִ֣י miḵrˈî מכר sell אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֶּׁ֔מֶן ššˈemen שֶׁמֶן oil וְ wᵊ וְ and שַׁלְּמִ֖י šallᵊmˌî שׁלם be complete אֶת־ ʔeṯ- אֵת [object marker] נִשְׁיֵ֑ךְנשׁיכי *nišyˈēḵ נְשִׁי debt וְ wᵊ וְ and אַ֣תְּ ʔˈat אַתְּ you וּ† *û וְ and בָנַ֔יִךְבניכי *vānˈayiḵ בֵּן son תִֽחְיִ֖י ṯˈiḥyˌî חיה be alive בַּ ba בְּ in † הַ the נֹּותָֽר׃ פ nnôṯˈār . f יתר remain
4:7. venit autem illa et indicavit homini Dei et ille vade inquit vende oleum et redde creditori tuo tu autem et filii tui vivite de reliquoAnd she came, and told the man of God. And he said: Go, sell the oil, and pay thy creditor: and thou and thy sons live of the rest.
7. Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy sons of the rest.
4:7. Then she went and told the man of God. And he said: “Go, sell the oil, and repay your creditor. Then you and your sons may live on what remains.”
4:7. Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest.
Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest:

4:7 И пришла она, и пересказала человеку Божию. Он сказал: пойди, продай масло и заплати долги твои; а что останется, тем будешь жить с сыновьями твоими.
4:7
καὶ και and; even
ἦλθεν ερχομαι come; go
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε come on; this point
καὶ και and; even
ἀπόδου αποδιδωμι render; surrender
τὸ ο the
ἔλαιον ελαιον oil
καὶ και and; even
ἀποτείσεις αποτινω pay off; repay
τοὺς ο the
τόκους τοκος interest
σου σου of you; your
καὶ και and; even
σὺ συ you
καὶ και and; even
οἱ ο the
υἱοί υιος son
σου σου of you; your
ζήσεσθε ζαω live; alive
ἐν εν in
τῷ ο the
ἐπιλοίπῳ επιλοιπος remaining time
ἐλαίῳ ελαιον oil
4:7
וַ wa וְ and
תָּבֹ֗א ttāvˈō בוא come
וַ wa וְ and
תַּגֵּד֙ ttaggˌēḏ נגד report
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לְכִי֙ lᵊḵˌî הלך walk
מִכְרִ֣י miḵrˈî מכר sell
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שֶּׁ֔מֶן ššˈemen שֶׁמֶן oil
וְ wᵊ וְ and
שַׁלְּמִ֖י šallᵊmˌî שׁלם be complete
אֶת־ ʔeṯ- אֵת [object marker]
נִשְׁיֵ֑ךְנשׁיכי
*nišyˈēḵ נְשִׁי debt
וְ wᵊ וְ and
אַ֣תְּ ʔˈat אַתְּ you
וּ
וְ and
בָנַ֔יִךְבניכי
*vānˈayiḵ בֵּן son
תִֽחְיִ֖י ṯˈiḥyˌî חיה be alive
בַּ ba בְּ in
הַ the
נֹּותָֽר׃ פ nnôṯˈār . f יתר remain
4:7. venit autem illa et indicavit homini Dei et ille vade inquit vende oleum et redde creditori tuo tu autem et filii tui vivite de reliquo
And she came, and told the man of God. And he said: Go, sell the oil, and pay thy creditor: and thou and thy sons live of the rest.
4:7. Then she went and told the man of God. And he said: “Go, sell the oil, and repay your creditor. Then you and your sons may live on what remains.”
4:7. Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest.
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
4:7: Go, sell the oil, and pay thy debt - He does not inveigh against the cruelty of this creditor, because the law and custom of the country gave him the authority on which he acted; and rather than permit a poor honest widow to have her children sold, or that even a Philistine should suffer loss who had given credit to a genuine Israelite, he would work a miracle to pay a debt which, in the course of providence, it was out of her power to discharge.
4 Kings (2 Kings) 4:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: pay: Psa 37:21; Rom 12:17; Phi 4:8; Th1 2:9, Th1 2:10, Th1 4:12; Th2 3:7-12
debt: or, creditor
Geneva 1599
Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the (g) rest.
(g) God here not only provided for his servant, that his debts should be paid and so kept his doctrine and profession without slander, but also for his wife and children.
John Gill
Then she came and told the man of God,.... Elisha the prophet, what had been done, what a quantity of oil she had, and advised with him what was to be done with it:
and he said, go, sell thy oil, and pay thy debt; what was thus miraculously produced was no doubt very good and excellent, and would fetch a good price; and she is therefore bid to turn it into money, and pay her debts with it; she was not to keep it all for her own use, and indulge to luxury with it, but first pay her just debt, as everyone ought to do that is able:
and live thou and thy children of the rest; so that it seems there was enough to pay her debt with it, rid her of her troubles, and somewhat remaining for the support of herself and children.
John Wesley
Unto her son - To one of them: for she had two, 4Kings 4:1. The oil stayed - To teach us, that we should not waste any of his good creatures; and that God would not work miracles unnecessarily. We are never straiten'd in God, and in his power and bounty, and the riches of his grace. All our straitness is in ourselves. It is our faith that fails, not his promise. Were there more vessels, there is enough in God to fill them, enough for all, enough for each.
4:84:8: Եւ եղեւ օր, եւ անց Եղիսեէ ՚ի Սովմնա. եւ ա՛նդ էր կին մի մեծ, եւ կալաւ զնա ուտել հաց. եւ լինէր ՚ի շա՛տ ժամանակէ ՚ի մտանել իւրում անդր, իջանէր ուտել եւ ըմպել[3786]։ [3786] Ոմանք. Անդր խոտորէր իջանէր ուտել եւ ըմ՛՛։
8 Պատահեց, որ, երբ մի օր Եղիսէէն անցնում էր Սոմնայից, մի հարուստ կին նրան կանչեց հաց ուտելու: Եղիսէէն շատ յաճախ այնտեղից անցնելիս մտնում էր այդ տունը՝ ուտելու եւ խմելու:
8 Օր մը, երբ Եղիսէ Սունամայէն կ’անցնէր, հոն երեւելի կին մը կար, որը ստիպեց որ հաց ուտէ։ Անկէ ետքը երբ անկէ կ’անցնէր, հաց ուտելու համար հոն կ’իջնէր։
Եւ եղեւ օր, եւ անց Եղիսէ ի Սոմնա. եւ անդ էր կին մի մեծ, եւ կալաւ զնա ուտել հաց. եւ լինէր ի շատ ժամանակէ ի մտանել իւրում անդր, իջանէր ուտել [42]եւ ըմպել:

4:8: Եւ եղեւ օր, եւ անց Եղիսեէ ՚ի Սովմնա. եւ ա՛նդ էր կին մի մեծ, եւ կալաւ զնա ուտել հաց. եւ լինէր ՚ի շա՛տ ժամանակէ ՚ի մտանել իւրում անդր, իջանէր ուտել եւ ըմպել[3786]։
[3786] Ոմանք. Անդր խոտորէր իջանէր ուտել եւ ըմ՛՛։
8 Պատահեց, որ, երբ մի օր Եղիսէէն անցնում էր Սոմնայից, մի հարուստ կին նրան կանչեց հաց ուտելու: Եղիսէէն շատ յաճախ այնտեղից անցնելիս մտնում էր այդ տունը՝ ուտելու եւ խմելու:
8 Օր մը, երբ Եղիսէ Սունամայէն կ’անցնէր, հոն երեւելի կին մը կար, որը ստիպեց որ հաց ուտէ։ Անկէ ետքը երբ անկէ կ’անցնէր, հաց ուտելու համար հոն կ’իջնէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 В один день пришел Елисей в Сонам. Там одна богатая женщина упросила его {к себе} есть хлеба; и когда он ни проходил, всегда заходил туда есть хлеба.
4:8 καὶ και and; even ἐγένετο γινομαι happen; become ἡμέρα ημερα day καὶ και and; even διέβη διαβαινω step through; go across Ελισαιε ελισαιε into; for Σουμαν σουμαν and; even ἐκεῖ εκει there γυνὴ γυνη woman; wife μεγάλη μεγας great; loud καὶ και and; even ἐκράτησεν κρατεω seize; retain αὐτὸν αυτος he; him φαγεῖν φαγω swallow; eat ἄρτον αρτος bread; loaves καὶ και and; even ἐγένετο γινομαι happen; become ἀφ᾿ απο from; away ἱκανοῦ ικανος adequate; sufficient τοῦ ο the εἰσπορεύεσθαι εισπορευομαι intrude; travel into αὐτὸν αυτος he; him ἐξέκλινεν εκκλινω deviate; avoid τοῦ ο the ἐκεῖ εκει there φαγεῖν φαγω swallow; eat
4:8 וַ wa וְ and יְהִ֨י yᵊhˌî היה be הַ ha הַ the יֹּ֜ום yyˈôm יֹום day וַ wa וְ and יַּעֲבֹ֧ר yyaʕᵃvˈōr עבר pass אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha אֶל־ ʔel- אֶל to שׁוּנֵ֗ם šûnˈēm שׁוּנֵם Shunem וְ wᵊ וְ and שָׁם֙ šˌām שָׁם there אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman גְדֹולָ֔ה ḡᵊḏôlˈā גָּדֹול great וַ wa וְ and תַּחֲזֶק־ ttaḥᵃzeq- חזק be strong בֹּ֖ו bˌô בְּ in לֶ le לְ to אֱכָל־ ʔᵉḵol- אכל eat לָ֑חֶם lˈāḥem לֶחֶם bread וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be מִ mi מִן from דֵּ֣י ddˈê דַּי sufficiency עָבְרֹ֔ו ʕovrˈô עבר pass יָסֻ֥ר yāsˌur סור turn aside שָׁ֖מָּה šˌāmmā שָׁם there לֶ le לְ to אֱכָל־ ʔᵉḵol- אכל eat לָֽחֶם׃ lˈāḥem לֶחֶם bread
4:8. facta est autem quaedam dies et transiebat Heliseus per Sunam erat autem ibi mulier magna quae tenuit eum ut comederet panem cumque frequenter inde transiret devertebat ad eam ut comederet panemAnd there was a day when Eliseus passed by Sunam: now there was a great woman there, who detained him to eat bread: and as he passed often that way, he turned into her house to eat bread.
8. And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.
4:8. Now it happened that, on a certain day, Elisha passed by Shunem. And there was a great woman there, who took him to eat bread. And since he frequently passed by there, he turned aside to her house, so that he might eat bread.
4:8. And it fell on a day, that Elisha passed to Shunem, where [was] a great woman; and she constrained him to eat bread. And [so] it was, [that] as oft as he passed by, he turned in thither to eat bread.
And it fell on a day, that Elisha passed to Shunem, where [was] a great woman; and she constrained him to eat bread. And [so] it was, [that] as oft as he passed by, he turned in thither to eat bread:

4:8 В один день пришел Елисей в Сонам. Там одна богатая женщина упросила его {к себе} есть хлеба; и когда он ни проходил, всегда заходил туда есть хлеба.
4:8
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡμέρα ημερα day
καὶ και and; even
διέβη διαβαινω step through; go across
Ελισαιε ελισαιε into; for
Σουμαν σουμαν and; even
ἐκεῖ εκει there
γυνὴ γυνη woman; wife
μεγάλη μεγας great; loud
καὶ και and; even
ἐκράτησεν κρατεω seize; retain
αὐτὸν αυτος he; him
φαγεῖν φαγω swallow; eat
ἄρτον αρτος bread; loaves
καὶ και and; even
ἐγένετο γινομαι happen; become
ἀφ᾿ απο from; away
ἱκανοῦ ικανος adequate; sufficient
τοῦ ο the
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
αὐτὸν αυτος he; him
ἐξέκλινεν εκκλινω deviate; avoid
τοῦ ο the
ἐκεῖ εκει there
φαγεῖν φαγω swallow; eat
4:8
וַ wa וְ and
יְהִ֨י yᵊhˌî היה be
הַ ha הַ the
יֹּ֜ום yyˈôm יֹום day
וַ wa וְ and
יַּעֲבֹ֧ר yyaʕᵃvˈōr עבר pass
אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
אֶל־ ʔel- אֶל to
שׁוּנֵ֗ם šûnˈēm שׁוּנֵם Shunem
וְ wᵊ וְ and
שָׁם֙ šˌām שָׁם there
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
גְדֹולָ֔ה ḡᵊḏôlˈā גָּדֹול great
וַ wa וְ and
תַּחֲזֶק־ ttaḥᵃzeq- חזק be strong
בֹּ֖ו bˌô בְּ in
לֶ le לְ to
אֱכָל־ ʔᵉḵol- אכל eat
לָ֑חֶם lˈāḥem לֶחֶם bread
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
מִ mi מִן from
דֵּ֣י ddˈê דַּי sufficiency
עָבְרֹ֔ו ʕovrˈô עבר pass
יָסֻ֥ר yāsˌur סור turn aside
שָׁ֖מָּה šˌāmmā שָׁם there
לֶ le לְ to
אֱכָל־ ʔᵉḵol- אכל eat
לָֽחֶם׃ lˈāḥem לֶחֶם bread
4:8. facta est autem quaedam dies et transiebat Heliseus per Sunam erat autem ibi mulier magna quae tenuit eum ut comederet panem cumque frequenter inde transiret devertebat ad eam ut comederet panem
And there was a day when Eliseus passed by Sunam: now there was a great woman there, who detained him to eat bread: and as he passed often that way, he turned into her house to eat bread.
4:8. Now it happened that, on a certain day, Elisha passed by Shunem. And there was a great woman there, who took him to eat bread. And since he frequently passed by there, he turned aside to her house, so that he might eat bread.
4:8. And it fell on a day, that Elisha passed to Shunem, where [was] a great woman; and she constrained him to eat bread. And [so] it was, [that] as oft as he passed by, he turned in thither to eat bread.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-37: И рассказ о рождении сына у жены сонамитянки, его смерти и воскресении имеет очевидное сходство с параллельным рассказом 3: Цар. XVII:17: и д. о воскрешении пророком Илией сына вдовы сарептской, и опять каждый рассказ имеет своеобразные черты, и один не может считаться повторением другого. Пророк Елисей из Галгал отправился на гору Кармил (II:25), любимое местопребывание пророка Илии (ср. ст. 25), а оттуда приходит в близлежавший Сонам (ст. 8; о положении Сонама см. замечание к 3: Цар. I:3).

Рассказ о сонамитянке, независимо от прочего, интересен сообщением бытовых, общественно-гражданских и религиозных особенностей древнееврейского быта из данной эпохи. В бытовом отношении характерно описание утвари или мебели даже зажиточного древнееврейского дома: в комнате, устроенной благочестивой сонамитянкой для пророка Елисея (ст. 10) - "небольшой горнице над стеной" (род мезонина, нередко устрояемого на плоских крышах Востока, ср. 1: Цар. IX:25; 2: Цар. XVI:22), имели быть принадлежности, очевидно, обычная в древнееврейском доме: постель, (евр. люта), стол (евр. шулхан нередко в Библии означает, как и у теперешних бедуинов, простое полотно или кожу, расстилаемые на полу для обеда), но равным образом и стол в нашем смысле, (ср. 3: Цар. XIII:20: сл.; Чис. IV:7. См. Gesemi. Thesaurus linguae lebr, p. 1417), стул (евр. кисев), светильник (шпора).

В гражданско-правовом смысле типичен ответ, данный сонамитянкой на предложение пророка Елисея походатайствовать за нее у царя или военачальника (какую силу имел пророк Елисей у обоих еврейских царей, видно из III:12: и д.), что она не имеет в этом нужды, так как "живет среди своего народа" (ст. 13; Ср. блаж. Феодорит, вопр. 15), т. е. принадлежит к довольно сильному и знатному роду. Это бросает некоторый свет на силу и значение родовых связей и отношений в древнем Израиле. "Если бы мы более знали об этих родах, то, вероятно, многие события в истории Израиля выступили бы пред нами в ином и более ясном свете. Так, напр., в высшей степени вероятно, что непрерывные революции и переменная политика в Израильском царстве - дружественная то Ассирии, то египтянам, стоит в связи с этими родами, имевшими своих представителей в городах" (Buhl. Die Sociale Verhaltnisse des Israel, 1899, s. 39). Наконец в религиозно-богослужебном отношении данный рассказ поучителен тем, что свидетельствует (ст. 25), что субботы и новолуния праздновались в Израильском царстве не одними жертвами, как предписано в законе (Чис. XXVIII:9, 11), а и нарочитыми собраниями (ср. блаж. Феодорит, вопр. 16), и что центром этих религиозно-назидательных собраний в десятиколенном царстве, за неимением законного храма, служили дома пророков. Все отношения сонамитянки к пророку в рассказе проникнуты глубоким благоговением (ст. 9, 15, 22, 27, 37); она прямо называет (ст. 9) пророка "святым" (евр. кадош, греч. άγιος, лат. Sanctus: это впервые в Библии живой человек именуется святым не по идее только, как в Лев. XI:44: и мн. др, но и в действительности). О том, почему и когда избрал пророк Елисей в служители при себе Гиезия (ст. 12: и д.), не отличавшегося нравственными качествами (V:20: и д.), неизвестно ничего. Предсказание пророка о рождении сына у сонамитянки (ст. 16) совершенно сходно с обетованием Аврааму о рождении Исаака (Быт. XVIII:10, 14.; сн. блаж. Феодорит, вопр. 16). Болезнью сына благочестивой женщины (19: ст.), видимо, был солнечный удар (Иудифь VIII:2-3; Пс. СXX:6). Из слов пророка (ст. 27): "Господь скрыл от меня и не объявил мне", "видно, что не все провидели пророки, а только то, что открывала им благодать Божия" (блаж. Феодорит, вопр. 17); то же обнаруживается и в посольстве пророком Елисеем Гиезия вместо себя (29), оказавшемся бесплодным (31). Как удрученная горем женщина в поспешности избегала долгих разговоров (ст. 23, 26), так и Гиезию пророк приказывает дорожить временем (подозревая, может быть, лишь мнимую смерть ребенка) и избегать, обычно длинных на Востоке, приветствий при встречах (29, сн. Лк. X:4); притом "пророк знал", что Гиезий честолюбив и тщеславен и что встречающимся на пути расскажет причину своего путешествия, а тщеславие препятствует чудотворению (блаж. Феодорит, вопр. 17); по талмудистам (Pirke Elieser, 33), Гиезий не выполнил приказания пророка, и потому не мог оживить сына сонамитянки (ст. 31). Действия самого пророка при воскрешении умершего ребенка (ст. 35-36) близко сходно по существу с действиями пророка Илии при воскрешении сына вдовы сарептской (3: Цар. XVII:19-23), частное же отличие: а) более рельефное в данном случае изображение жестов пророка Елисея (ст. 34-35): "собственные свои орудия чувств пророк приложил к орудиям чувств умершего; глаза к глазам, уста к устам, руки к рукам, чтобы умерший стал причастен жизни живого, очевидно, по действию духовной благодати, дарующей жизнь" (блаж. Феодорит, вопр. 18); б) не упоминается слов призывания Бога, как у пророка Илии (3: Цар. XVII:21); но, без сомнения, и пророк Елисей равным образом молился при совершении чуда наряду с другим, прообразовавшего воскресение Господа Иисуса Xриста (4: Цар. IV:8-37: читается в качестве паремии 12-й на богослужении Великой субботы).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Shunammite's Hospitality. B. C. 893.

8 And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread. 9 And she said unto her husband, Behold now, I perceive that this is a holy man of God, which passeth by us continually. 10 Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither. 11 And it fell on a day, that he came thither, and he turned into the chamber, and lay there. 12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. 13 And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people. 14 And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old. 15 And he said, Call her. And when he had called her, she stood in the door. 16 And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid. 17 And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life.
The giving of a son to such as were old, and had been long childless, was an ancient instance of the divine power and favour, in the case of Abraham, and Isaac, and Manoah, and Elkanah; we find it here among the wonders wrought by Elisha. This was wrought in recompence for the kind entertainment which a good woman gave him, as the promise of a son was given to Abraham when he entertained angels. Observe here,
I. The kindness of the Shunammite woman to Elisha. Things are bad enough in Israel, yet not so bad but that God's prophet finds friends, wherever he goes. Shunem was a city in the tribe of Issachar, that lay in the road between Samaria and Carmel, a road that Elisha often travelled, as we find ch. ii. 25. There lived a great woman, who kept a good house, and was very hospitable, her husband having a good estate, and his heart safely trusting in her, and in her discreet management, Prov. xxxi. 11. So famous a man as Elisha could not pass and repass unobserved. Probably he had been accustomed to take some private obscure lodgings in the town; but this pious matron, having notice once of his being there, pressed him with great importunity, and, with much difficulty, constrained him to dine with her, v. 8. He was modest and loth to be troublesome, humble and affected not to associate with those of the first rank; so that it was not without some difficulty that he was first drawn into an acquaintance there; but afterwards, whenever he went that way in his circuit, he constantly called there. So well pleased was she with her guest, and so desirous of his company, that she would not only bid him welcome to her table, but provide a lodging-room for him in her house, that he might make the longer stay, not doubting but her house would be blessed for his sake, and all under her roof edified by his pious instructions and example--a good design, yet she would not do it without acquainting her husband, would neither lay out his money nor invite strangers to his house without his consent asked and obtained, v. 9, 10. She suggests to him, 1. That the stranger she would invite was a holy man of God, who therefore would do good to their family, and God would recompense the kindness done to him; perhaps she had heard how well paid the widow of Sarepta was for entertaining Elijah. 2. That the kindness she intended him would be no great charge to them; she would build him only a little chamber. Perhaps she had no spare room in the house, or none private and retired enough for him, who spent much of his time in contemplation, and cared not for being disturbed with the noise of the family. The furniture shall be very plain; no costly hangings, no stands, no couches, no looking-glasses, but a bed, and a table, a stool, and a candlestick, all that was needful for his convenience, not only for his repose, but for his study, his reading and writing. Elisha seemed highly pleased with these accommodations, for he turned in and lay there (v. 11), and, as it should seem, his man in the same chamber, for he was far from taking state.
II. Elisha's gratitude for this kindness. Being exceedingly pleased with the quietness of his apartment, and the friendliness of his entertainment, he began to consider with himself what recompence he should make her. Those that receive courtesies should study to return them; it ill becomes men of God to be ungrateful, or to sponge upon those that are generous. 1. He offered to use his interest for her in the king's court (v. 13): Thou hast been careful for us with all this care (thus did he magnify the kindness he received, as those that are humble are accustomed to do, though in the purse of one so rich, and in the breast of one so free, it was as nothing); now what shall be done for thee? As the liberal devise liberal things, so the grateful devise grateful things. "Wouldst thou be spoken for to the king, or the captain of the host, for an office for thy husband, civil or military? Hast thou any complaint to make, any petition to present, any suit at law depending, that needs the countenance of the high powers? Wherein can I serve thee?" It seems Elisha had got such an interest by his late services that, though he chose not to prefer himself by it, yet he was capable of preferring his friends. A good man can take as much pleasure in serving others as in raising himself. But she needs not any good offices of this kind to be done for her: I dwell (says she) among my own people, that is, "We are well off as we are, and do not aim at preferment." It is a happiness to dwell among our own people, that love and respect us, and to whom we are in a capacity of doing good; and a greater happiness to be content to do so, to be easy, and to know when we are well off. Why should those that live comfortably among their own people covet to live delicately in kings' palaces? It would be well with many if they did but know when they were well off. Some years after this we find this Shunammite had occasion to be spoken for to the king, though now she needed it not, ch. viii. 3, 4. Those that dwell among their own people must not think their mountain stands so strong as that it cannot be moved; they may be driven, as this good woman was, to sojourn among strangers. Our continuing city is above. 2. He did use his interest for her in the court of heaven, which was far better. Elisha consulted with his servant what kindness he should do for her, to such a freedom did this great prophet admit even his servant. Gehazi reminded him that she was childless, had a great estate, but no son to leave it to, and was past hopes of having any, her husband being old. If Elisha could obtain this favour from God for her, it would be the removal of that which at present was her only grievance. Those are the most welcome kindnesses which are most suited to our necessities. He sent for her immediately. She very humbly and respectfully stood in the door (v. 15), according to her accustomed modesty, and then he assured her that within a year she should bring forth a son, v. 16. She had received this prophet in the name of a prophet, and now she had not a courtier's reward, in being spoken for to the king, but a prophet's reward, a signal mercy given by prophets and in answer to prayer: the promise was a surprise to her, and she begged that she might not be flattered by it: "Nay, my lord, thou are a man of God, and therefore I hope speakest seriously, and doth not jest with me, nor lie unto thy handmaid." The event, within the time limited, confirmed the truth of the promise: She bore a son at the season that Elisha spoke of, v. 17. God built up her house, in reward to her kindness in building the prophet a chamber. We may well imagine what joy this brought to the family. Sing, O barren! thou that didst not bear.
Adam Clarke: Commentary on the Bible - 1831
4:8: Elisha passed to Shunem - This city was in the tribe of Issachar, to the south of the brook Kishon, and at the foot of Mount Tabor.
Where was a great woman - In Pirkey Rab. Eliezer, this woman is said to have been the sister of Abishag, the Shunammite, well known in the history of David.
Instead of great woman, the Chaldee has, a woman fearing sin; the Arabic, a woman eminent for piety before God. This made her truly great.
4 Kings (2 Kings) 4:9
Albert Barnes: Notes on the Bible - 1834
4:8: And it fell on a day - The original of the expression here used, which occurs three times in the present narrative Kg2 4:11, Kg2 4:18, is also found in Job 1:6, Job 1:13; Job 2:1. The character of the expression perhaps supports the view that the author of Kings has collected from various sources his account of the miracles of Elisha, and has kept in each case the words of the original writer.
A great woman - That is, "a rich woman." Compare Sa1 25:2; Sa2 19:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: it fell on: Heb. there was, Kg2 4:11, Kg2 4:18
Shunem: This city was situated in the tribe of Issachar, five miles south from mount Tabor, according to Eusebius; and is probably the place which he calls Sanim, in Acrabatene, in the neighbourhood of Samaria or Sebaste. Kg2 4:12; Jos 19:18; Sa1 28:4; Kg1 1:3
a great woman: Sa2 19:32; Job 1:3, Job 32:9; Luk 1:15
she constrained him: Heb. she laid hold on him, Gen 19:3; Jdg 19:20; Pro 7:21; Luk 14:23, Luk 24:29; Act 16:15
Carl Friedrich Keil and Franz Delitzsch

The Shunammite and her Son. - 4Kings 4:8. When Elisha was going one day (lit., the day, i.e., at that time, then) to Shunem (Solam, at the south-western foot of the Lesser Hermon; see at 3Kings 1:3), a wealthy woman (גּדולה as in 1Kings 25:2, etc.) constrained him to eat at her house; whereupon, as often as he passed by that place in his subsequent journeys from Carmel to Jezreel and back, he was accustomed to call upon her (סוּר as in Gen 19:2).
4Kings 4:9-10
The woman then asked her husband to build a small upper chamber for this holy man of God, and to furnish it with the necessary articles of furniture (viz., bed, table, seat, and lamp), that he might always turn in at their house. עליּת־קיר is either a walled upper chamber, i.e., one built with brick and not with wooden walls (Cler., Then.), or an upper chamber built upon the wall of the house (Ges.).
4Kings 4:11-13
After some time, when Elisha had spent the night in the chamber provided for him, he wanted to make some acknowledgment to his hostess for the love which she had shown him, and told his servant Gehazi to call her, and say to her: "Thou hast taken all this care for us, what shall I do to thee? Hast thou (anything) to say to the king or the chief captain?" i.e., hast thou any wish that I could convey to them, and intercede for thee? There is something striking here in the fact that Elisha did not address the woman himself, as she was standing before him, but told her servant to announce to her his willingness to make some return for what she had done. This was, probably, simply from a regard to the great awe which she had of the "holy man of God" (4Kings 4:9), and to inspire her with courage to give expression to the wishes of her heart.
(Note: The conjecture that Elisha would not speak to her directly for the sake of maintaining his dignity, or that the historian looked upon such conversation with women as unbecoming in a teacher of the law (Thenius), is already proved to be untenable by 4Kings 4:15, 4Kings 4:16, where Elisha does speak to her directly.)
She answered: "I dwell among my people," i.e., not, I merely belong to the people (Thenius), but, I live quietly and peaceably among my countrymen, so that I have no need for any intercession with the king and great men of the kingdom. Ἀπραγμοσύνῃ χαίρω καὶ εἰρηνικῶς διάγω καὶ πρός τινα ἀμφισβήτησιν ούκ ἀνέχομαι (Theodoret).
4Kings 4:14-16
When Elisha conversed with Gehazi still further on the matter, the latter said: "But she has no son, and her husband is old." Elisha then had her called again, and told her when she had entered the door: "At this time a year hence (חיּה כּעת, lit., at the time when it revives again; see at Gen 18:10) thou wilt embrace a son." The same favour was to be granted to the Shunammite as that which Sarah had received in her old age, that she might learn that the God of Abraham still ruled in and for Israel. She replied: "No, my lord, thou man of God," אל־תּכזּב, I do not excite in thy servant any deceptive hopes.
4Kings 4:17
But however incredible this promise might appear to her, as it had formerly done to Sarah (Gen 18:12-13), it was fulfilled at the appointed time (cf. Gen 21:2).
4Kings 4:18-20
But even the faith of the pious woman was soon to be put to the test, and to be confirmed by a still more glorious revelation of the omnipotence of the Lord, who works through the medium of His prophets. When the child presented to her by God had grown up into a lad, he complained one day to the reapers of the field of a violent headache, saying to his father, "My head, my head!" He was then taken home to his mother, and died at noon upon her knees, no doubt from inflammation of the brain produced by a sunstroke.
4Kings 4:21-23
The mother took the dead child at once up to the chamber built for Elisha, laid it upon the bed of the man of God, and shut the door behind her; she then asked her husband, without telling him of the death of the boy, to send a young man with a she-ass, that she might ride as quickly as possible to the man of God; and when her husband asked her, "Wherefore wilt thou go to him to-day, since it is neither new moon nor Sabbath?"
(Note: From these words, Theod., Kimchi, C. a Lap., Vatabl., and others have drawn the correct conclusion, that the pious in Israel were accustomed to meet together at the prophets' houses for worship and edification, on those days which were appointed in the law (Lev 23:3; Num 28:11.) for the worship of God; and from this Hertz and Hengstenberg have still further inferred, that in the kingdom of the ten tribes not only were the Sabbath and new moons kept, as is evident from Amos 8:5 also, but the prophets supplied the pious in that kingdom with a substitute for the missing Levitical priesthood.)
she replied, shalom; i.e., either "it is all well," or "never mind." For this word, which is used in reply to a question after one's health (see 4Kings 4:26), is apparently also used, as Clericus has correctly observed, when the object is to avoid giving a definite answer to any one, and yet at the same time to satisfy him.
4Kings 4:24-25
She then rode without stopping, upon the animal driven by the young man, to Elisha at mount Carmel. לרכּב אל־תּעצר־לי, literally, do not hinder me from riding.
4Kings 4:25-27
When the prophet saw her מנּגד (from the opposite), that is to say, saw her coming in the distance, and recognised her as the Shunammite, he sent Gehazi to meet her, to ask her about her own health and that of her husband and child. She answered, shalom, i.e., well, that she might not be detained by any further discussion, and came to the prophet and embraced his feet, to pray for the help of the "holy man of God." Gehazi wanted to thrust her away, "because it seemed to him an immodest importunity to wish to urge the prophet in such a way as this, and as it were to compel him" (Seb. Schm.); but the prophet said, "Let her alone, for her soul is troubled, and Jehovah has hidden it from me and has not told me."
(Note: All that we can infer from these last words with regard to the nature of prophecy, is that the donum propheticum did not involve a supernatural revelation of every event.)
4Kings 4:28
The pious woman then uttered this complaint to the prophet: "Did I ask a son of the Lord? Did I not say, Do not deceive me?" What had happened to her she did not say, - a fact which may easily be explained on psychological grounds from her deep sorrow, - but Elisha could not fail to discover it from what she said.
4Kings 4:29
He therefore directed his servant Gehazi: "Gird thy loins and take thy staff in thy hand and go: if thou meet any one, thou wilt not salute him; and if any one salute thee, thou wilt not answer him; and lay my staff upon the face of the boy." The object of this command neither to salute nor to return salutations by the way, was not merely to ensure the greatest haste (Thenius and many others), inasmuch as the people of the East lose a great deal of time in prolonged salutations (Niebuhr, Beschr. v. Arab. p. 48),
(Note: Or, as C. a Lap. supposes: "that Gehazi might avoid all distraction of either eyes or ears, and prepare himself entirely by prayers for the accomplishment of so great a miracle." Theodoret explains it in a similar manner: "He knew that he was vainglorious and fond of praise, and that he would be sure to tell the reason of his journey to those who should meet him by the way. And vainglory is a hindrance to thaumaturgy.")
but the prophet wished thereby to preclude at the very outset the possibility of attributing the failure of Gehazi's attempt to awaken the child to any external or accidental circumstance of this kind. For since it is inconceivable that the prophet should have adopted a wrong method, that is to say, should have sent Gehazi with the hope that he would restore the dead boy to life, his only intention in sending the servant must have been to give to the Shunammite and her family, and possibly also to Gehazi himself, a practical proof that the power to work miracles was not connected in any magical way with his person or his staff, but that miracles as works of divine omnipotence could only be wrought through faith and prayer; not indeed with the secondary intention of showing that he alone could work miracles, and so of increasing his own importance (Kster), but to purify the faith of the godly from erroneous ideas, and elevate them from superstitious reliance upon his own human person to true reliance upon the Lord God.
4Kings 4:30
The mother of the boy does not appear, indeed, to have anticipated any result from the measures adopted by Elisha; for she swears most solemnly that she will not leave him. But the question arises, whether this urging of the prophet to come himself and help arose from doubt as to the result of Gehazi's mission, or whether it was not rather an involuntary utterance of her excessive grief, and of the warmest wish of her maternal heart to see her beloved child recalled to life. We may probably infer the latter from the fulfilment of her request by Elisha.
4Kings 4:31
Gehazi did as he was commanded, but the dead child did not come to life again; the prophet's staff worked no miracle. "There was no sound and no attention," i.e., the dead one gave no sign of life. This is the meaning of קשׁב ואין קול אין both here and 3Kings 18:29, where it is used of dead idols. The attempt of Gehazi to awaken the child was unsuccessful, not propter fidem ipsi a muliere non adhibitam (Seb. Schm.), nor because of the vainglory of Gehazi himself, but simply to promote in the godly of Israel true faith in the Lord.
4Kings 4:32-35
Elisha then entered the house, where the boy was lying dead upon his bed, and shut the door behind them both (i.e., himself and the dead child), and prayed to the Lord. He then lay down upon the boy, so that his mouth, his eyes, and his hands lay upon the mouth, eyes, and hands of the child, bowing down over him (גּהר; see at 3Kings 18:42); and the flesh (the body) of the child became warm. He then turned round, i.e., turned away from the boy, went once up and down in the room, and bowed himself over him again; whereupon the boy sneezed seven times, and then opened his eyes. This raising of the dead boy to life does indeed resemble the raising of the dead by Elijah (3Kings 17:20.); but it differs so obviously in the manner in which it was effected, that we may see at once from this that Elisha did not possess the double measure of the spirit of Elijah. It is true that Elijah stretched himself three times upon the dead child, but at his prayer the dead returned immediately to life, whereas in the case of Elisha the restoration to life was a gradual thing.
(Note: The raising of the dead by Elijah and Elisha, especially by the latter, has been explained by many persons as being merely a revivification by magnetic manipulations or by the force of animal magnetism (even Passavant and Ennemoser adopt this view). But no dead person was ever raised to life by animal magnetism; and the assumption that the two boys were only apparently dead is at variance with the distinct words of the text, in addition to which, both Elisha and Elijah accomplished the miracle through their prayer, as is stated as clearly as possible both here (4Kings 4:33) and also at 3Kings 17:21-22.)
And they both differ essentially from the raising of the dead by Christ, who recalled the dead to life by one word of His omnipotence (Mk 5:39-42; Lk 7:13-15; Jn 11:43-44), a sign that He was the only-begotten Son of God, to whom the Father gave to have life in Himself, even as the Father has life in Himself (Jn 5:25.), in whose name the Apostle Peter also was able through prayer to recall the dead Tabitha to life, whereas Elisha and Elijah had only to prophesy by word and deed of the future revelation of the glory of God.
4Kings 4:36-37
After the restoration of the boy to life, Elisha had his mother called and gave her back her son, for which she fell at his feet with thanksgiving.
John Gill
And it fell on a day,.... Or so it was at a certain time:
that Elisha passed to Shunem; a city in the tribe of Issachar; of which see Josh 19:18,
where was a great woman; of great wealth and riches, of great benevolence and hospitality, and of great grace and piety; that feared sin, as the Targum paraphrases it; a woman of great credit and reputation on all accounts. The Jews say (u) she was the sister of Abishag the Shunammite, and the mother of Iddo the prophet:
and she constrained him to eat bread; she had observed him at all times pass that way, and guessed by his habit and deportment that he was a religious man, and therefore took an opportunity to invite him into her house, and take a dinner with her; but he being modest and shy, she was obliged to use some pressing language, and be importunate with him, that he would accept of her invitation, which he did:
and so it was, that, as oft as he passed by, he turned in thither to eat bread; being made very welcome, and encouraged by the free and kind entertainment he met with, as often as he had occasion to come that way, he called and took a meal with her; and this it seems was pretty often, for Shunem was not far from Carmel, which he frequented, and lay in the way to Samaria, Bethel, and Jericho, places he often visited, the schools of the prophets being there.
(u) T. Bab. Bava Bathra, fol. 57. 2.
John Wesley
Great - For estate, or birth and quality.
Robert Jamieson, A. R. Fausset and David Brown
PROMISES A SON TO THE SHUNAMMITE. (4Kings 4:8-17)
Elisha passed to Shunem--now Sulam, in the plain of Esdraelon, at the southwestern base of Little Hermon. The prophet, in his journey, was often entertained here by one of its pious and opulent inhabitants.
4:94:9: Եւ ասէ կինն ցա՛յր իւր. Գիտե՛մ, զի այրն Աստուծոյ սո՛ւրբ է, եւ ճանապարհք նորա առ մեւք է.
9 Կինն ասաց իր ամուսնուն. «Գիտեմ, որ Աստծու մարդը սուրբ է, եւ նրա ճանապարհը մեր կողմով է անցնում:
9 Այն կինը իր էրկանը ըսաւ. «Ահա գիտեմ թէ ասիկա Աստուծոյ մէկ սուրբ մարդն է, որ միշտ մեր քովէն կ’անցնի.
Եւ ասէ կինն ցայր իւր. Գիտեմ զի այրն Աստուծոյ սուրբ է, եւ ճանապարհ նորա առ մեւք է:

4:9: Եւ ասէ կինն ցա՛յր իւր. Գիտե՛մ, զի այրն Աստուծոյ սո՛ւրբ է, եւ ճանապարհք նորա առ մեւք է.
9 Կինն ասաց իր ամուսնուն. «Գիտեմ, որ Աստծու մարդը սուրբ է, եւ նրա ճանապարհը մեր կողմով է անցնում:
9 Այն կինը իր էրկանը ըսաւ. «Ահա գիտեմ թէ ասիկա Աստուծոյ մէկ սուրբ մարդն է, որ միշտ մեր քովէն կ’անցնի.
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 И сказала она мужу своему: вот, я знаю, что человек Божий, который проходит мимо нас постоянно, святой;
4:9 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνὴ γυνη woman; wife πρὸς προς to; toward τὸν ο the ἄνδρα ανηρ man; husband αὐτῆς αυτος he; him ἰδοὺ ιδου see!; here I am δὴ δη in fact ἔγνων γινωσκω know ὅτι οτι since; that ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἅγιος αγιος holy οὗτος ουτος this; he διαπορεύεται διαπορευομαι travel through ἐφ᾿ επι in; on ἡμᾶς ημας us διὰ δια through; because of παντός πας all; every
4:9 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say אֶל־ ʔel- אֶל to אִישָׁ֔הּ ʔîšˈāh אִישׁ man הִנֵּה־ hinnē- הִנֵּה behold נָ֣א nˈā נָא yeah יָדַ֔עְתִּי yāḏˈaʕtî ידע know כִּ֛י kˈî כִּי that אִ֥ישׁ ʔˌîš אִישׁ man אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) קָדֹ֣ושׁ qāḏˈôš קָדֹושׁ holy ה֑וּא hˈû הוּא he עֹבֵ֥ר ʕōvˌēr עבר pass עָלֵ֖ינוּ ʕālˌênû עַל upon תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
4:9. quae dixit ad virum suum animadverto quod vir Dei sanctus est iste qui transit per nos frequenterAnd she said to her husband: I perceive that this is a holy man of God, who often passeth by us.
9. And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually.
4:9. And she said to her husband: “I have noticed that he is a holy man of God, who passes by us frequently.
4:9. And she said unto her husband, Behold now, I perceive that this [is] an holy man of God, which passeth by us continually.
And she said unto her husband, Behold now, I perceive that this [is] an holy man of God, which passeth by us continually:

4:9 И сказала она мужу своему: вот, я знаю, что человек Божий, который проходит мимо нас постоянно, святой;
4:9
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνὴ γυνη woman; wife
πρὸς προς to; toward
τὸν ο the
ἄνδρα ανηρ man; husband
αὐτῆς αυτος he; him
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
ἔγνων γινωσκω know
ὅτι οτι since; that
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἅγιος αγιος holy
οὗτος ουτος this; he
διαπορεύεται διαπορευομαι travel through
ἐφ᾿ επι in; on
ἡμᾶς ημας us
διὰ δια through; because of
παντός πας all; every
4:9
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
אֶל־ ʔel- אֶל to
אִישָׁ֔הּ ʔîšˈāh אִישׁ man
הִנֵּה־ hinnē- הִנֵּה behold
נָ֣א nˈā נָא yeah
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
כִּ֛י kˈî כִּי that
אִ֥ישׁ ʔˌîš אִישׁ man
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
קָדֹ֣ושׁ qāḏˈôš קָדֹושׁ holy
ה֑וּא hˈû הוּא he
עֹבֵ֥ר ʕōvˌēr עבר pass
עָלֵ֖ינוּ ʕālˌênû עַל upon
תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
4:9. quae dixit ad virum suum animadverto quod vir Dei sanctus est iste qui transit per nos frequenter
And she said to her husband: I perceive that this is a holy man of God, who often passeth by us.
4:9. And she said to her husband: “I have noticed that he is a holy man of God, who passes by us frequently.
4:9. And she said unto her husband, Behold now, I perceive that this [is] an holy man of God, which passeth by us continually.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: This is a holy man of God - That is, a prophet, as the Chaldee interprets it.
Which passeth by us continually - It probably lay in his way to some school of the prophets that he usually attended.
4 Kings (2 Kings) 4:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: she said: Pro 31:10, Pro 31:11; Pe1 3:1
this is: Mat 5:16; Th1 2:10; Tit 1:8; Pe2 1:21, Pe2 3:2
man of God: Deu 33:1; Kg1 13:1, Kg1 17:18, Kg1 17:24; Ti1 6:11
John Gill
And she said unto her husband,.... Not being willing to do any thing without his leave and consent:
behold now, I perceive that this is an holy man of God which passeth by us continually: and calls here frequently: this she perceived by his discourse and conversation; and by his carriage and behaviour he appeared to be a prophet, and one very eminent for holiness and religion.
John Wesley
This is - A prophet, and that of eminent holiness: by our kindness to whom, we shall procure a blessing to ourselves.
4:104:10: արասցո՛ւք նմա վերնատուն մի փոքրիկ, եւ դիցուք ՚ի նմա մահիճս եւ սեղան եւ աթոռ եւ աշտանակ. եւ եղիցի ՚ի գալ նորա առ մեզ մտցէ՛ անդր։
10 Ե՛կ մի փոքրիկ վերնատուն շինենք նրա համար, այնտեղ դնենք մահիճ, սեղան, աթոռ ու աշտանակ, եւ երբ որ մեզ մօտ գայ, թող այնտեղ ապրի»:
10 Հիմա պզտիկ վերնատուն մը շինենք պատին վրայ ու հոն անոր համար անկողին, սեղան, աթոռ ու աշտանակ դնենք, որպէս զի երբ մեզի գայ, հոն իջնէ»։
արասցուք նմա վերնատուն մի փոքրիկ, եւ դիցուք ի նմա մահիճս եւ սեղան եւ աթոռ եւ աշտանակ. եւ եղիցի ի գալ նորա առ մեզ մտցէ անդր:

4:10: արասցո՛ւք նմա վերնատուն մի փոքրիկ, եւ դիցուք ՚ի նմա մահիճս եւ սեղան եւ աթոռ եւ աշտանակ. եւ եղիցի ՚ի գալ նորա առ մեզ մտցէ՛ անդր։
10 Ե՛կ մի փոքրիկ վերնատուն շինենք նրա համար, այնտեղ դնենք մահիճ, սեղան, աթոռ ու աշտանակ, եւ երբ որ մեզ մօտ գայ, թող այնտեղ ապրի»:
10 Հիմա պզտիկ վերնատուն մը շինենք պատին վրայ ու հոն անոր համար անկողին, սեղան, աթոռ ու աշտանակ դնենք, որպէս զի երբ մեզի գայ, հոն իջնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 сделаем небольшую горницу над стеною и поставим ему там постель, и стол, и седалище, и светильник; и когда он будет приходить к нам, пусть заходит туда.
4:10 ποιήσωμεν ποιεω do; make δὴ δη in fact αὐτῷ αυτος he; him ὑπερῷον υπερωον upstairs τόπον τοπος place; locality μικρὸν μικρος little; small καὶ και and; even θῶμεν τιθημι put; make αὐτῷ αυτος he; him ἐκεῖ εκει there κλίνην κλινη bed καὶ και and; even τράπεζαν τραπεζα table; bank καὶ και and; even δίφρον διφρος and; even λυχνίαν λυχνια lamp stand καὶ και and; even ἔσται ειμι be ἐν εν in τῷ ο the εἰσπορεύεσθαι εισπορευομαι intrude; travel into πρὸς προς to; toward ἡμᾶς ημας us καὶ και and; even ἐκκλινεῖ εκκλινω deviate; avoid ἐκεῖ εκει there
4:10 נַֽעֲשֶׂה־ nˈaʕᵃśeh- עשׂה make נָּ֤א nnˈā נָא yeah עֲלִיַּת־ ʕᵃliyyaṯ- עֲלִיָּה upper room קִיר֙ qîr קִיר wall קְטַנָּ֔ה qᵊṭannˈā קָטָן small וְ wᵊ וְ and נָשִׂ֨ים nāśˌîm שׂים put לֹ֥ו lˌô לְ to שָׁ֛ם šˈām שָׁם there מִטָּ֥ה miṭṭˌā מִטָּה couch וְ wᵊ וְ and שֻׁלְחָ֖ן šulḥˌān שֻׁלְחָן table וְ wᵊ וְ and כִסֵּ֣א ḵissˈē כִּסֵּא seat וּ û וְ and מְנֹורָ֑ה mᵊnôrˈā מְנֹורָה lamp stand וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be בְּ bᵊ בְּ in בֹאֹ֥ו vōʔˌô בוא come אֵלֵ֖ינוּ ʔēlˌênû אֶל to יָס֥וּר yāsˌûr סור turn aside שָֽׁמָּה׃ šˈāmmā שָׁם there
4:10. faciamus ergo cenaculum parvum et ponamus ei in eo lectulum et mensam et sellam et candelabrum ut cum venerit ad nos maneat ibiLet us, therefore, make him a little chamber, and put a little bed in it for him, and a table, and a stool, and a candlestick, that when he cometh to us he may abide there.
10. Let us make, I pray thee, a little chamber on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.
4:10. Therefore, let us prepare a small upper room for him, and place a bed in it for him, and a table, and a chair, and a lampstand, so that when he comes to us, he may stay there.”
4:10. Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.
Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither:

4:10 сделаем небольшую горницу над стеною и поставим ему там постель, и стол, и седалище, и светильник; и когда он будет приходить к нам, пусть заходит туда.
4:10
ποιήσωμεν ποιεω do; make
δὴ δη in fact
αὐτῷ αυτος he; him
ὑπερῷον υπερωον upstairs
τόπον τοπος place; locality
μικρὸν μικρος little; small
καὶ και and; even
θῶμεν τιθημι put; make
αὐτῷ αυτος he; him
ἐκεῖ εκει there
κλίνην κλινη bed
καὶ και and; even
τράπεζαν τραπεζα table; bank
καὶ και and; even
δίφρον διφρος and; even
λυχνίαν λυχνια lamp stand
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῷ ο the
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
πρὸς προς to; toward
ἡμᾶς ημας us
καὶ και and; even
ἐκκλινεῖ εκκλινω deviate; avoid
ἐκεῖ εκει there
4:10
נַֽעֲשֶׂה־ nˈaʕᵃśeh- עשׂה make
נָּ֤א nnˈā נָא yeah
עֲלִיַּת־ ʕᵃliyyaṯ- עֲלִיָּה upper room
קִיר֙ qîr קִיר wall
קְטַנָּ֔ה qᵊṭannˈā קָטָן small
וְ wᵊ וְ and
נָשִׂ֨ים nāśˌîm שׂים put
לֹ֥ו lˌô לְ to
שָׁ֛ם šˈām שָׁם there
מִטָּ֥ה miṭṭˌā מִטָּה couch
וְ wᵊ וְ and
שֻׁלְחָ֖ן šulḥˌān שֻׁלְחָן table
וְ wᵊ וְ and
כִסֵּ֣א ḵissˈē כִּסֵּא seat
וּ û וְ and
מְנֹורָ֑ה mᵊnôrˈā מְנֹורָה lamp stand
וְ wᵊ וְ and
הָיָ֛ה hāyˈā היה be
בְּ bᵊ בְּ in
בֹאֹ֥ו vōʔˌô בוא come
אֵלֵ֖ינוּ ʔēlˌênû אֶל to
יָס֥וּר yāsˌûr סור turn aside
שָֽׁמָּה׃ šˈāmmā שָׁם there
4:10. faciamus ergo cenaculum parvum et ponamus ei in eo lectulum et mensam et sellam et candelabrum ut cum venerit ad nos maneat ibi
Let us, therefore, make him a little chamber, and put a little bed in it for him, and a table, and a stool, and a candlestick, that when he cometh to us he may abide there.
4:10. Therefore, let us prepare a small upper room for him, and place a bed in it for him, and a table, and a chair, and a lampstand, so that when he comes to us, he may stay there.”
4:10. Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:10: Let us make a little chamber - See the note upon Jdg 3:20 (note). As the woman was convinced that Elisha was a prophet, she knew that he must have need of more privacy than the general state of her house could afford; and therefore she proposes what she knew would be a great acquisition to him, as he could live in this little chamber in as much privacy as if he were in his own house. The bed, the table, the stool, and the candlestick, were really every thing he could need, by way of accommodation, in such circumstances.
4 Kings (2 Kings) 4:12
Albert Barnes: Notes on the Bible - 1834
4:10: A little chamber on the wall - The room probably projected like a balcony beyond the lower apartments - an arrangement common in the East.
A stool - Rather, "a chair." The "chair" and "table," unusual in the sleeping-rooms of the East, indicate that the prophet was expected to use his apartment for study and retirement, not only as a sleeping-chamber.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Let us: Isa 32:8; Mat 10:41, Mat 10:42, Mat 25:40; Mar 9:41; Luk 8:3; Rom 12:13; Heb 10:24; Heb 13:2; Pe1 4:9, Pe1 4:10
a little chamber: An aleeyah, or oleah, as the Arabs call it; a small back house annexed to the principal dwelling, in which the prophet could live in a great privacy as in his own house, and to which he could retire at pleasure, without breaking in upon the private affairs of the family, or being in his turn interrupted by them in his devotions. See note on Jdg 3:20, and see note on Kg1 17:19
Geneva 1599
Let us make a (h) little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.
(h) Which would be separate from the rest of the house, that he might more conveniently give himself to study and prayers.
John Gill
Let us make a little chamber, I pray thee, on the wall,.... Either of the city, to which their house might join, or of their garden, a little distance from the house; though the Jewish writers commonly understand it of a little edifice built up of walls of stone or bricks, and not one with reeds, or stud and mud:
let us set for him there a bed; that he may stay all night when he pleases:
and a table; not only to eat his food, but to write on, and lay his books on he reads. Of the table of a scholar of the wise men, in later times, we are told (t), that two thirds of it were covered with a cloth, and the other third was uncovered, on which stood the plates and the herbs:
and a stool; to sit upon at table:
and a candlestick; with a candle in it, to light him in the night to read by, and the like:
and it shall be, when he cometh to us, that he shall turn in thither; where he would be free from the noise of the house, and be more retired for prayer, reading, meditation, and study, and not be disturbed with the servants of the family, and be mixed with them; all this she contrived, both for his honour, and for his quietness and peace.
(t) Pirke Eliezer, c. 33.
John Wesley
On the wall - That he may be free from the noise of family business, and enjoy that privacy, which, I perceive, he desireth for his prayers and meditations. A bed, &c. - He will not be troublesome or chargeable to us: he cares not for rich furniture or costly entertainment, and is content with bare necessaries.
Robert Jamieson, A. R. Fausset and David Brown
Let us make a little chamber--not build, but prepare it. She meant a room in the oleah, the porch, or gateway (2Kings 18:33; 3Kings 17:19), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this room is called a chamber in the wall. It is usually appropriated to the use of strangers, or lodgers for a night, and, from its seclusion, convenient for study or retirement.
4:114:11: Եւ եղեւ օր մի, եւ եկն անդր, եւ եմո՛ւտ ՚ի վերնատունն, եւ ննջեաց անդր[3787]. [3787] Այլք. Եւ եղեւ օր, եւ եկն... եւ ննջեաց անդ։
11 Եւ ահա մի օր, երբ նա եկել էր ու մտել վերնատուն ու այդտեղ քնել,
11 Օր մը անիկա հոն եկաւ, վերնատունը մտաւ ու հոն պառկեցաւ
Եւ եղեւ օր, եւ եկն անդր, եւ եմուտ ի վերնատունն եւ ննջեաց անդ:

4:11: Եւ եղեւ օր մի, եւ եկն անդր, եւ եմո՛ւտ ՚ի վերնատունն, եւ ննջեաց անդր[3787].
[3787] Այլք. Եւ եղեւ օր, եւ եկն... եւ ննջեաց անդ։
11 Եւ ահա մի օր, երբ նա եկել էր ու մտել վերնատուն ու այդտեղ քնել,
11 Օր մը անիկա հոն եկաւ, վերնատունը մտաւ ու հոն պառկեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 В один день он пришел туда, и зашел в горницу, и лег там,
4:11 καὶ και and; even ἐγένετο γινομαι happen; become ἡμέρα ημερα day καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ἐκεῖ εκει there καὶ και and; even ἐξέκλινεν εκκλινω deviate; avoid εἰς εις into; for τὸ ο the ὑπερῷον υπερωον upstairs καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep ἐκεῖ εκει there
4:11 וַ wa וְ and יְהִ֥י yᵊhˌî היה be הַ ha הַ the יֹּ֖ום yyˌôm יֹום day וַ wa וְ and יָּ֣בֹא yyˈāvō בוא come שָׁ֑מָּה šˈāmmā שָׁם there וַ wa וְ and יָּ֥סַר yyˌāsar סור turn aside אֶל־ ʔel- אֶל to הָ hā הַ the עֲלִיָּ֖ה ʕᵃliyyˌā עֲלִיָּה upper room וַ wa וְ and יִּשְׁכַּב־ yyiškav- שׁכב lie down שָֽׁמָּה׃ šˈāmmā שָׁם there
4:11. facta est igitur dies quaedam et veniens devertit in cenaculum et requievit ibiNow, there was a certain day, when he came, and turned into the chamber, and rested there.
11. And it fell on a day, that he came thither, and he turned into the chamber and lay there.
4:11. Then it happened that, on a certain day, arriving, he turned aside into the upper room, and he rested there.
4:11. And it fell on a day, that he came thither, and he turned into the chamber, and lay there.
And it fell on a day, that he came thither, and he turned into the chamber, and lay there:

4:11 В один день он пришел туда, и зашел в горницу, и лег там,
4:11
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡμέρα ημερα day
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
ἐκεῖ εκει there
καὶ και and; even
ἐξέκλινεν εκκλινω deviate; avoid
εἰς εις into; for
τὸ ο the
ὑπερῷον υπερωον upstairs
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
ἐκεῖ εκει there
4:11
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
וַ wa וְ and
יָּ֣בֹא yyˈāvō בוא come
שָׁ֑מָּה šˈāmmā שָׁם there
וַ wa וְ and
יָּ֥סַר yyˌāsar סור turn aside
אֶל־ ʔel- אֶל to
הָ הַ the
עֲלִיָּ֖ה ʕᵃliyyˌā עֲלִיָּה upper room
וַ wa וְ and
יִּשְׁכַּב־ yyiškav- שׁכב lie down
שָֽׁמָּה׃ šˈāmmā שָׁם there
4:11. facta est igitur dies quaedam et veniens devertit in cenaculum et requievit ibi
Now, there was a certain day, when he came, and turned into the chamber, and rested there.
4:11. Then it happened that, on a certain day, arriving, he turned aside into the upper room, and he rested there.
4:11. And it fell on a day, that he came thither, and he turned into the chamber, and lay there.
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John Gill
And it fell on a day that he came thither,.... As he had been wont to do:
and he turned into the chamber; built for him, and to which he was directed:
and lay there; all night, and which no doubt was frequently repeated by him, he accepting of the kindness of his host.
4:124:12: եւ ասէ ցԳեեզի ցպատանեակն իւր. Կոչեա՛ առ իս զՍոմնացին զայն։ Եւ կոչեաց զնա, եւ եկաց առաջի նորա։
12 ասաց իր սպասաւոր Գէեզիին. «Ինձ մօ՛տ կանչիր այդ սոմնացի կնոջը»: Նա կանչեց կնոջը, եւ սա եկաւ կանգնեց նրա առջեւ:
12 Եւ իր ծառային Գէեզիին ըսաւ. «Սունամացի կինը կանչէ»։ Կինը եկաւ ու անոր առջեւ կեցաւ։
եւ ասէ ցԳէեզի ցպատանեակն իւր. Կոչեա առ իս զՍոմնացին զայն: Եւ կոչեաց զնա, եւ եկաց առաջի նորա:

4:12: եւ ասէ ցԳեեզի ցպատանեակն իւր. Կոչեա՛ առ իս զՍոմնացին զայն։ Եւ կոչեաց զնա, եւ եկաց առաջի նորա։
12 ասաց իր սպասաւոր Գէեզիին. «Ինձ մօ՛տ կանչիր այդ սոմնացի կնոջը»: Նա կանչեց կնոջը, եւ սա եկաւ կանգնեց նրա առջեւ:
12 Եւ իր ծառային Գէեզիին ըսաւ. «Սունամացի կինը կանչէ»։ Կինը եկաւ ու անոր առջեւ կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12 и сказал Гиезию, слуге своему: позови эту Сонамитянку. И позвал ее, и она стала пред ним.
4:12 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Γιεζι γιεζι the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him κάλεσόν καλεω call; invite μοι μοι me τὴν ο the Σωμανῖτιν σωμανιτις this; he καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτήν αυτος he; him καὶ και and; even ἔστη ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
4:12 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to גֵּחֲזִ֣י gēḥᵃzˈî גֵּיחֲזִי Gehazi נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy קְרָ֖א qᵊrˌā קרא call לַ la לְ to † הַ the שּׁוּנַמִּ֣ית ššûnammˈîṯ שׁוּנַמִּי Shunammite הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call לָ֔הּ lˈāh לְ to וַֽ wˈa וְ and תַּעֲמֹ֖ד ttaʕᵃmˌōḏ עמד stand לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
4:12. dixitque ad Giezi puerum suum voca Sunamitin istam qui cum vocasset eam et illa stetisset coram eoAnd he said to Giezi, his servant: Call this Sunamitess. And when he had called her, and she stood before him,
12. And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.
4:12. And he said to his servant Gehazi, “Call this Shunammite woman.” And when he had called her, and she stood before him,
4:12. And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.
And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him:

4:12 и сказал Гиезию, слуге своему: позови эту Сонамитянку. И позвал ее, и она стала пред ним.
4:12
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Γιεζι γιεζι the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
κάλεσόν καλεω call; invite
μοι μοι me
τὴν ο the
Σωμανῖτιν σωμανιτις this; he
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτήν αυτος he; him
καὶ και and; even
ἔστη ιστημι stand; establish
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
4:12
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
גֵּחֲזִ֣י gēḥᵃzˈî גֵּיחֲזִי Gehazi
נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy
קְרָ֖א qᵊrˌā קרא call
לַ la לְ to
הַ the
שּׁוּנַמִּ֣ית ššûnammˈîṯ שׁוּנַמִּי Shunammite
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
לָ֔הּ lˈāh לְ to
וַֽ wˈa וְ and
תַּעֲמֹ֖ד ttaʕᵃmˌōḏ עמד stand
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
4:12. dixitque ad Giezi puerum suum voca Sunamitin istam qui cum vocasset eam et illa stetisset coram eo
And he said to Giezi, his servant: Call this Sunamitess. And when he had called her, and she stood before him,
4:12. And he said to his servant Gehazi, “Call this Shunammite woman.” And when he had called her, and she stood before him,
4:12. And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:12: Gehazi his servant - This is the first time we hear of this very indifferent character.
4 Kings (2 Kings) 4:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: Gehazi: Kg2 4:29-31, Kg2 5:20-27, Kg2 8:4, Kg2 8:5
servant: Kg2 3:11; Kg1 18:43, Kg1 19:3; Act 13:5
John Gill
And he said to Gehazi his servant,.... Who attended him wherever he went, and ministered to him, and lay very probably in the same chamber with him; he might be one of the sons of the prophets:
call this Shunammite; tell her I desire to speak with her:
and when he had called her, she stood before him; at the door of the chamber, in great reverence of him, and with much humility, waiting to hear what he had to say to her: this must be understood after what had further passed between Elisha and Gehazi, and between Gehazi and the woman, who returned to his master, and acquainted him with what she had said to him, upon which he was sent to call her, and she came.
John Wesley
She stood - The relation seems to be a little perplexed, but may be thus conceived. It is in this verse recorded in the general, that the prophet sent Gehazi to call her, and that she came to him upon that call: then follows a particular description of the whole business, with all the circumstances, first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, 4Kings 4:13, and of Gehazi's conjecture thereupon, 4Kings 4:14, and then of her coming to the prophet at his call: which is there repeated to make way for the following passages.
4:134:13: Եւ ասէ ցպատանին. Ասա՛ ցնա. Ահա կազմեցեր մեզ զայս ամենայն կազմած, զի՞նչ պարտ իցէ առնել քեզ. եթէ իցե՞ն բանք ինչ քո առ արքայ, կամ առ իշխա՛ն զօրուն։ Եւ նա ասէ. ՚Ի մէջ ժողովրդեան իմոյ բնակեալ եմ ես[3788]։ [3788] Այլք. Եթէ իցեն քո բանք ինչ... եւ կամ առ իշ՛՛։
13 Եղիսէէն ասաց սպասաւորին. «Ասա՛ նրան. “Ահա այս ամէնը դու պատրաստել ես մեզ համար: Ի՞նչ պէտք է անել քեզ համար. գուցէ արքայի կամ զօրքի հրամանատարի մօտ պէտք է բարեխօսե՞լ քո մասին”»: Կինն ասաց. «Ես իմ ժողովրդի մէջ եմ բնակւում»:
13 Եղիսէ իր ծառային ըսաւ. «Անոր ըսէ՛. ‘Ահա դուն մեզի համար այս բոլոր աշխատանքը քաշեցիր. քեզի ի՞նչ ընեմ. թագաւորին կամ զօրագլուխին ըսելիք մը ունի՞ս’»։ Կինը ըսաւ. «Ես իմ ժողովուրդիս մէջ կը բնակիմ»։
Եւ ասէ ցպատանին. Ասա ցնա. Ահա կազմեցեր մեզ զայս ամենայն կազմած, զի՞նչ պարտ իցէ առնել քեզ. եթէ իցե՞ն քո բանք ինչ առ արքայ եւ կամ առ իշխան զօրուն: Եւ նա ասէ. Ի մէջ ժողովրդեան իմոյ բնակեալ եմ ես:

4:13: Եւ ասէ ցպատանին. Ասա՛ ցնա. Ահա կազմեցեր մեզ զայս ամենայն կազմած, զի՞նչ պարտ իցէ առնել քեզ. եթէ իցե՞ն բանք ինչ քո առ արքայ, կամ առ իշխա՛ն զօրուն։ Եւ նա ասէ. ՚Ի մէջ ժողովրդեան իմոյ բնակեալ եմ ես[3788]։
[3788] Այլք. Եթէ իցեն քո բանք ինչ... եւ կամ առ իշ՛՛։
13 Եղիսէէն ասաց սպասաւորին. «Ասա՛ նրան. “Ահա այս ամէնը դու պատրաստել ես մեզ համար: Ի՞նչ պէտք է անել քեզ համար. գուցէ արքայի կամ զօրքի հրամանատարի մօտ պէտք է բարեխօսե՞լ քո մասին”»: Կինն ասաց. «Ես իմ ժողովրդի մէջ եմ բնակւում»:
13 Եղիսէ իր ծառային ըսաւ. «Անոր ըսէ՛. ‘Ահա դուն մեզի համար այս բոլոր աշխատանքը քաշեցիր. քեզի ի՞նչ ընեմ. թագաւորին կամ զօրագլուխին ըսելիք մը ունի՞ս’»։ Կինը ըսաւ. «Ես իմ ժողովուրդիս մէջ կը բնակիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13 И сказал ему: скажи ей: > Она сказала: нет, среди своего народа я живу.
4:13 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him εἰπὸν επω say; speak δὴ δη in fact πρὸς προς to; toward αὐτήν αυτος he; him ἰδοὺ ιδου see!; here I am ἐξέστησας εξιστημι astonish; beside yourself ἡμῖν ημιν us πᾶσαν πας all; every τὴν ο the ἔκστασιν εκστασις ecstasy; trance ταύτην ουτος this; he τί τις.1 who?; what? δεῖ δει is necessary; have to ποιῆσαί ποιεω do; make σοι σοι you εἰ ει if; whether ἔστιν ειμι be λόγος λογος word; log σοι σοι you πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king ἢ η or; than πρὸς προς to; toward τὸν ο the ἄρχοντα αρχων ruling; ruler τῆς ο the δυνάμεως δυναμις power; ability ἡ ο the δὲ δε though; while εἶπεν επω say; speak ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ἐγώ εγω I εἰμι ειμι be οἰκῶ οικεω dwell
4:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to אֱמָר־ ʔᵉmor- אמר say נָ֣א nˈā נָא yeah אֵלֶיהָ֮ ʔēleʸhˈā אֶל to הִנֵּ֣ה hinnˈē הִנֵּה behold חָרַ֣דְתְּ׀ ḥārˈaḏt חרד tremble אֵלֵינוּ֮ ʔēlênˈû אֶל to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the חֲרָדָ֣ה ḥᵃrāḏˈā חֲרָדָה trembling הַ ha הַ the זֹּאת֒ zzōṯ זֹאת this מֶ֚ה ˈmeh מָה what לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make לָ֔ךְ lˈāḵ לְ to הֲ hᵃ הֲ [interrogative] יֵ֤שׁ yˈēš יֵשׁ existence לְ lᵊ לְ to דַבֶּר־ ḏabber- דבר speak לָךְ֙ lāḵ לְ to אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֹ֖ו ʔˌô אֹו or אֶל־ ʔel- אֶל to שַׂ֣ר śˈar שַׂר chief הַ ha הַ the צָּבָ֑א ṣṣāvˈā צָבָא service וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst עַמִּ֖י ʕammˌî עַם people אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i יֹשָֽׁבֶת׃ yōšˈāveṯ ישׁב sit
4:13. dixit ad puerum loquere ad eam ecce sedule in omnibus ministrasti nobis quid vis ut faciam tibi numquid habes negotium et vis ut loquar regi sive principi militiae quae respondit in medio populi mei habitoHe said to his servant: Say to her: Behold, thou hast diligently served us in all things; what wilt thou have me to do for thee? Hast thou any business, and wilt thou, that I speak to the king, or to the general of the army? And she answered: I dwell in the midst of my own people.
13. And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people.
4:13. he said to his servant: “Say to her: Behold, you have ministered to us attentively in all things. What do you want, that I might do for you? Do you have any business, or do you want me to speak to the king, or to the leader of the military?” And she responded, “I live in the midst of my own people.”
4:13. And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what [is] to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people.
And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what [is] to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people:

4:13 И сказал ему: скажи ей: <<вот, ты так заботишься о нас; что сделать бы тебе? не нужно ли поговорить о тебе с царем, или с военачальником?>> Она сказала: нет, среди своего народа я живу.
4:13
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
εἰπὸν επω say; speak
δὴ δη in fact
πρὸς προς to; toward
αὐτήν αυτος he; him
ἰδοὺ ιδου see!; here I am
ἐξέστησας εξιστημι astonish; beside yourself
ἡμῖν ημιν us
πᾶσαν πας all; every
τὴν ο the
ἔκστασιν εκστασις ecstasy; trance
ταύτην ουτος this; he
τί τις.1 who?; what?
δεῖ δει is necessary; have to
ποιῆσαί ποιεω do; make
σοι σοι you
εἰ ει if; whether
ἔστιν ειμι be
λόγος λογος word; log
σοι σοι you
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
η or; than
πρὸς προς to; toward
τὸν ο the
ἄρχοντα αρχων ruling; ruler
τῆς ο the
δυνάμεως δυναμις power; ability
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ἐγώ εγω I
εἰμι ειμι be
οἰκῶ οικεω dwell
4:13
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
אֱמָר־ ʔᵉmor- אמר say
נָ֣א nˈā נָא yeah
אֵלֶיהָ֮ ʔēleʸhˈā אֶל to
הִנֵּ֣ה hinnˈē הִנֵּה behold
חָרַ֣דְתְּ׀ ḥārˈaḏt חרד tremble
אֵלֵינוּ֮ ʔēlênˈû אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
חֲרָדָ֣ה ḥᵃrāḏˈā חֲרָדָה trembling
הַ ha הַ the
זֹּאת֒ zzōṯ זֹאת this
מֶ֚ה ˈmeh מָה what
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
לָ֔ךְ lˈāḵ לְ to
הֲ hᵃ הֲ [interrogative]
יֵ֤שׁ yˈēš יֵשׁ existence
לְ lᵊ לְ to
דַבֶּר־ ḏabber- דבר speak
לָךְ֙ lāḵ לְ to
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֹ֖ו ʔˌô אֹו or
אֶל־ ʔel- אֶל to
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
צָּבָ֑א ṣṣāvˈā צָבָא service
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
עַמִּ֖י ʕammˌî עַם people
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
יֹשָֽׁבֶת׃ yōšˈāveṯ ישׁב sit
4:13. dixit ad puerum loquere ad eam ecce sedule in omnibus ministrasti nobis quid vis ut faciam tibi numquid habes negotium et vis ut loquar regi sive principi militiae quae respondit in medio populi mei habito
He said to his servant: Say to her: Behold, thou hast diligently served us in all things; what wilt thou have me to do for thee? Hast thou any business, and wilt thou, that I speak to the king, or to the general of the army? And she answered: I dwell in the midst of my own people.
4:13. he said to his servant: “Say to her: Behold, you have ministered to us attentively in all things. What do you want, that I might do for you? Do you have any business, or do you want me to speak to the king, or to the leader of the military?” And she responded, “I live in the midst of my own people.”
4:13. And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what [is] to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: Wouldest thou be spoken for to the king - Elisha must have had considerable influence with the king, from the part he took in the late war with the Moabites. Jehoram had reason to believe that the prophet, under God, was the sole cause of his success, and therefore he could have no doubt that the king would grant him any reasonable request.
Or to the captain of the host? - As if he had said, Wilt thou that I should procure thee and thy husband a place at court, or get any of thy friends a post in the army?
I dwell among mine own people - I am perfectly satisfied and contented with my lot in life; I live on the best terms with my neighbors, and am here encompassed with my kindred, and feel no disposition to change my connections or place of abode.
How few are there like this woman on the earth! Who would not wish to be recommended to the king's notice, or get a post for a relative in the army, etc.? Who would not like to change the country for the town, and the rough manners of the inhabitants of the villages for the polished conversation and amusements of the court? Who is so contented with what he has as not to desire more? Who trembles at the prospect of riches; or believes there are any snares in an elevated state, or in the company and conversation of the great and honorable? How few are there that will not sacrifice every thing - peace, domestic comfort, their friends, their conscience, and their God - for money, honors, grandeur, and parade?
4 Kings (2 Kings) 4:14
Albert Barnes: Notes on the Bible - 1834
4:13: Thou hast been careful for us - For the prophet and his servant, who must have been lodged as well as his master.
I dwell among mine own people - The woman declines Elisha's offer. She has no wrong to complain of, no quarrel with any neighbor, in respect of which she might need the help of one in power. She "dwells among her own people" - her friends, and dependents, with whom she lives peaceably.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: thou hast: Mat 10:40-42; Luk 9:3-5; Rom 16:2, Rom 16:6; Phi 4:18, Phi 4:19; Th1 5:12, Th1 5:13; Ti2 1:16-18; Heb 6:10
to the king: Kg2 3:15-18, Kg2 8:3-6; Gen 14:24; Sa2 19:32-38
to the captain: Kg2 9:5; Sa2 19:13; Kg1 2:32
I dwell: Ti1 6:6-8; Heb 13:5
among mine: Kg2 8:1; Rut 1:1-4; Psa 37:3
Geneva 1599
And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; (i) what [is] to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I (k) dwell among mine own people.
(i) Thus the servants of God are not unthankful for the benefits they receive.
(k) I am content with what God has sent me, and can lack nothing that one can do for another.
John Gill
And he said unto him,...., To Gehazi, before he went to call her:
say now unto her, behold, thou hast been careful for us with all this care; in building a chamber, and furnishing it with proper household goods, and providing food for them from time to time:
what is to be done for thee? can anything be thought of by thee that will be acceptable, and in my masters power to do for thee, or thy husband?
wouldest thou be spoken for to the king, or to the captain of the host? that her husband might be promoted to some post in the court, or in the camp; intimating, that if either of these was agreeable, Elisha would speak on his behalf, having interest in both through his services in Edom:
and she answered, I will dwell among my own people she was content and satisfied with her present state of life, and the situation she was in, and with her friends and neighbours she lived among, and did not care to remove, though it was to a higher rank of life, and to greater dignity and honour; and she had no suit to make to the king or general, nothing to complain of; and she had friends enough to speak for her, should she want any assistance.
John Wesley
I dwell - I live among my kindred and friends; nor have I any cause to seek relief from higher powers.
Robert Jamieson, A. R. Fausset and David Brown
what is to be done for thee?--Wishing to testify his gratitude for the hospitable attentions of this family, he announced to her the birth of a son "about this time next year." The interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas of disgrace with barrenness, and cherish a more ardent desire for children than women in any other part of the world (Gen 18:10-15).
4:144:14: Եւ ասէ. Զի՞նչ պարտ իցէ առնել նմա։ Եւ ասէ Գեեզի պատանեակն նորա. Եւ կարի՛ իսկ քաջ, քանզի որդի ո՛չ գոյ նմա, եւ այրն իւր չէ ինչ ծեր[3789]։ [3789] Այլք. Քանզի որդի ո՛չ գոյ նորա։
14 Եղիսէէն ասաց. «Նրան ի՞նչ կարող ենք անել»: Իր սպասաւոր Գէեզին ասաց. «Շատ բարի, չէ՞ որ նա որդի չունի, եւ նրա ամուսինը ծեր չէ[66]»:[66] 66. Եբրայերէն՝ ծեր է:
14 Ու Եղիսէ ըսաւ. «Անոր ի՞նչ կրնանք ընել»։ Գէեզին ըսաւ. «Իրաւցնէ անիկա զաւակ չունի ու անոր այրը ծերացեր է»։
Եւ ասէ. Զի՞նչ պարտ իցէ առնել նմա: Եւ ասէ Գէեզի [43]պատանեակն նորա. Եւ կարի իսկ քաջ, քանզի որդի ոչ գոյ նմա, եւ այրն իւր չէ ինչ ծեր:

4:14: Եւ ասէ. Զի՞նչ պարտ իցէ առնել նմա։ Եւ ասէ Գեեզի պատանեակն նորա. Եւ կարի՛ իսկ քաջ, քանզի որդի ո՛չ գոյ նմա, եւ այրն իւր չէ ինչ ծեր[3789]։
[3789] Այլք. Քանզի որդի ո՛չ գոյ նորա։
14 Եղիսէէն ասաց. «Նրան ի՞նչ կարող ենք անել»: Իր սպասաւոր Գէեզին ասաց. «Շատ բարի, չէ՞ որ նա որդի չունի, եւ նրա ամուսինը ծեր չէ[66]»:
[66] 66. Եբրայերէն՝ ծեր է:
14 Ու Եղիսէ ըսաւ. «Անոր ի՞նչ կրնանք ընել»։ Գէեզին ըսաւ. «Իրաւցնէ անիկա զաւակ չունի ու անոր այրը ծերացեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14 И сказал он: что же сделать ей? И сказал Гиезий: да вот, сына нет у нее, а муж ее стар.
4:14 καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? δεῖ δει is necessary; have to ποιῆσαι ποιεω do; make αὐτῇ αυτος he; him καὶ και and; even εἶπεν επω say; speak Γιεζι γιεζι the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him καὶ και and; even μάλα μαλα.1 son οὐκ ου not ἔστιν ειμι be αὐτῇ αυτος he; him καὶ και and; even ὁ ο the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him πρεσβύτης πρεσβυτης old one
4:14 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say וּ û וְ and מֶ֖ה mˌeh מָה what לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make לָ֑הּ lˈāh לְ to וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say גֵּיחֲזִ֗י gêḥᵃzˈî גֵּיחֲזִי Gehazi אֲבָ֛ל ʔᵃvˈāl אֲבָל verily בֵּ֥ן bˌēn בֵּן son אֵֽין־ ʔˈên- אַיִן [NEG] לָ֖הּ lˌāh לְ to וְ wᵊ וְ and אִישָׁ֥הּ ʔîšˌāh אִישׁ man זָקֵֽן׃ zāqˈēn זקן be old
4:14. et ait quid ergo vult ut faciam ei dixitque Giezi ne quaeras filium enim non habet et vir eius senex estAnd he said: What will she then that I do for her? And Giezi said: Do not ask, for she hath no son, and her husband is old.
14. And he said, What then is to be done for her? And Gehazi answered, Verily she hath no son, and her husband is old.
4:14. And he said, “Then what does she want, that I might do for her?” And Gehazi said: “You need not ask. For she has no son, and her husband is elderly.”
4:14. And he said, What then [is] to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.
And he said, What then [is] to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old:

4:14 И сказал он: что же сделать ей? И сказал Гиезий: да вот, сына нет у нее, а муж ее стар.
4:14
καὶ και and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
δεῖ δει is necessary; have to
ποιῆσαι ποιεω do; make
αὐτῇ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Γιεζι γιεζι the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
καὶ και and; even
μάλα μαλα.1 son
οὐκ ου not
ἔστιν ειμι be
αὐτῇ αυτος he; him
καὶ και and; even
ο the
ἀνὴρ ανηρ man; husband
αὐτῆς αυτος he; him
πρεσβύτης πρεσβυτης old one
4:14
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
וּ û וְ and
מֶ֖ה mˌeh מָה what
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
לָ֑הּ lˈāh לְ to
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
גֵּיחֲזִ֗י gêḥᵃzˈî גֵּיחֲזִי Gehazi
אֲבָ֛ל ʔᵃvˈāl אֲבָל verily
בֵּ֥ן bˌēn בֵּן son
אֵֽין־ ʔˈên- אַיִן [NEG]
לָ֖הּ lˌāh לְ to
וְ wᵊ וְ and
אִישָׁ֥הּ ʔîšˌāh אִישׁ man
זָקֵֽן׃ zāqˈēn זקן be old
4:14. et ait quid ergo vult ut faciam ei dixitque Giezi ne quaeras filium enim non habet et vir eius senex est
And he said: What will she then that I do for her? And Giezi said: Do not ask, for she hath no son, and her husband is old.
4:14. And he said, “Then what does she want, that I might do for her?” And Gehazi said: “You need not ask. For she has no son, and her husband is elderly.”
4:14. And he said, What then [is] to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.
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
4:14: What then is to be done for her? - It seems that the woman retired as soon as she had delivered the answer mentioned in the preceding verse.
4 Kings (2 Kings) 4:16
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: she hath no child: Gen 15:2, Gen 15:3, Gen 17:17, Gen 18:10-14, Gen 25:21, Gen 30:1; Jdg 13:2; Sa1 1:2, Sa1 1:8; Luk 1:7
Geneva 1599
And he said, What then [is] to be done for her? And Gehazi answered, Verily she hath (l) no child, and her husband is old.
(l) Which was shameful and therefore he would that his master should pray to God for her that she might be fruitful.
John Gill
And he said,.... That is, Elisha to Gehazi, when he returned to him, and told him what the Shunammite said:
what then is to be done for her? something he thought should be done in gratitude, the favours they had received, and advises with his servant what could be thought of, he being one about the house:
and Gehazi answered, verily she hath no child, and her husband is old; and so not likely to have any by him; as children were always very desirable by women, and especially in those days, the servant suggests, that no doubt to have one would be very acceptable to her.
John Wesley
He said - Hast thou observed any thing which she wants or desires? For the prophet kept himself much in his chamber, whilst Gehazi went more freely about the house, as his occasions led him.
4:154:15: Եւ ասէ. Կոչեա՛ զնա։ Եւ կոչեաց զնա, եւ եկա՛ց առ դուրսն։
15 Եղիսէէն ասաց. «Կանչի՛ր նրան»: Գէեզին կանչեց նրան, եւ սա կանգնեց դռան առաջ:
15 Եղիսէ ըսաւ. «Զանիկա կանչէ»։ Կինը եկաւ ու դրանը մէջ կեցաւ։
Եւ ասէ. Կոչեա զնա: Եւ կոչեաց զնա, եւ եկաց առ դուրսն:

4:15: Եւ ասէ. Կոչեա՛ զնա։ Եւ կոչեաց զնա, եւ եկա՛ց առ դուրսն։
15 Եղիսէէն ասաց. «Կանչի՛ր նրան»: Գէեզին կանչեց նրան, եւ սա կանգնեց դռան առաջ:
15 Եղիսէ ըսաւ. «Զանիկա կանչէ»։ Կինը եկաւ ու դրանը մէջ կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15 И сказал он: позови ее. Он позвал ее, и стала она в дверях.
4:15 καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτήν αυτος he; him καὶ και and; even ἔστη ιστημι stand; establish παρὰ παρα from; by τὴν ο the θύραν θυρα door
4:15 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say קְרָא־ qᵊrā- קרא call לָ֑הּ lˈāh לְ to וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call לָ֔הּ lˈāh לְ to וַֽ wˈa וְ and תַּעֲמֹ֖ד ttaʕᵃmˌōḏ עמד stand בַּ ba בְּ in † הַ the פָּֽתַח׃ ppˈāṯaḥ פֶּתַח opening
4:15. praecepit itaque ut vocaret eam quae cum vocata fuisset et stetisset ad ostiumThen he bid him call her. And when she was called, and stood before the door,
15. And he said, Call her. And when he had called her, she stood in the door.
4:15. And so, he instructed him to call her. And when she had been called, and was standing before the door,
4:15. And he said, Call her. And when he had called her, she stood in the door.
And he said, Call her. And when he had called her, she stood in the door:

4:15 И сказал он: позови ее. Он позвал ее, и стала она в дверях.
4:15
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτήν αυτος he; him
καὶ και and; even
ἔστη ιστημι stand; establish
παρὰ παρα from; by
τὴν ο the
θύραν θυρα door
4:15
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
קְרָא־ qᵊrā- קרא call
לָ֑הּ lˈāh לְ to
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
לָ֔הּ lˈāh לְ to
וַֽ wˈa וְ and
תַּעֲמֹ֖ד ttaʕᵃmˌōḏ עמד stand
בַּ ba בְּ in
הַ the
פָּֽתַח׃ ppˈāṯaḥ פֶּתַח opening
4:15. praecepit itaque ut vocaret eam quae cum vocata fuisset et stetisset ad ostium
Then he bid him call her. And when she was called, and stood before the door,
4:15. And so, he instructed him to call her. And when she had been called, and was standing before the door,
4:15. And he said, Call her. And when he had called her, she stood in the door.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
And he said, call her,.... Perhaps finding an impulse on his own mind, from the Spirit of God, that this was the thing to be done for her:
and when he had called her, she stood in the door; of his chamber: See Gill on 4Kings 4:12.
4:164:16: Եւ ասէ ցնա Եղիսեէ. ՚Ի ժամանակի յայսմիկ ՚ի սո՛յն աւուրս ունիցիս ՚ի գիրկս մանուկ։ Եւ նա ասէ. Մի՛ տէր, ※ ա՛յրդ Աստուծոյ, մի՛ ստեր աղախնոյ քում։
16 Եղիսէէն ասաց նրան. «Միւս տարի այս ժամանակ, այս օրերին գրկումդ մի մանուկ կ’ունենաս»: Կինն ասաց. «Ո՛չ, տէ՛ր, Աստծո՛ւ մարդ, մի՛ խաբիր քո աղախնին»:
16 Ու Եղիսէ անոր ըսաւ. «Գալ տարի* այս ատեն գիրկդ որդի մը պիտի ունենաս»։ Կինը ըսաւ. «Ո՛չ, ո՛վ տէր իմ, մարդ Աստուծոյ, քու աղախինիդ սուտ մի՛ խօսիր»։
Եւ ասէ ցնա Եղիսէ. Ի ժամանակի յայսմիկ [44]ի սոյն աւուրս`` ունիցիս ի գիրկս մանուկ: Եւ նա ասէ. Մի՛, տէր, այրդ Աստուծոյ, մի՛ ստեր աղախնոյ քում:

4:16: Եւ ասէ ցնա Եղիսեէ. ՚Ի ժամանակի յայսմիկ ՚ի սո՛յն աւուրս ունիցիս ՚ի գիրկս մանուկ։ Եւ նա ասէ. Մի՛ տէր, ※ ա՛յրդ Աստուծոյ, մի՛ ստեր աղախնոյ քում։
16 Եղիսէէն ասաց նրան. «Միւս տարի այս ժամանակ, այս օրերին գրկումդ մի մանուկ կ’ունենաս»: Կինն ասաց. «Ո՛չ, տէ՛ր, Աստծո՛ւ մարդ, մի՛ խաբիր քո աղախնին»:
16 Ու Եղիսէ անոր ըսաւ. «Գալ տարի* այս ատեն գիրկդ որդի մը պիտի ունենաս»։ Կինը ըսաւ. «Ո՛չ, ո՛վ տէր իմ, մարդ Աստուծոյ, քու աղախինիդ սուտ մի՛ խօսիր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16 И сказал он: через год, в это самое время ты будешь держать на руках сына. И сказала она: нет, господин мой, человек Божий, не обманывай рабы твоей.
4:16 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε to; toward αὐτήν αυτος he; him εἰς εις into; for τὸν ο the καιρὸν καιρος season; opportunity τοῦτον ουτος this; he ὡς ως.1 as; how ἡ ο the ὥρα ωρα hour ζῶσα ζαω live; alive σὺ συ you περιειληφυῖα περιλαμβανω son ἡ ο the δὲ δε though; while εἶπεν επω say; speak μή μη not κύριέ κυριος lord; master μου μου of me; mine μὴ μη not διαψεύσῃ διαψευδω the δούλην δουλη subject; maid σου σου of you; your
4:16 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לַ la לְ to † הַ the מֹּועֵ֤ד mmôʕˈēḏ מֹועֵד appointment הַ ha הַ the זֶּה֙ zzˌeh זֶה this כָּ kā כְּ as † הַ the עֵ֣ת ʕˈēṯ עֵת time חַיָּ֔ה ḥayyˈā חַי alive אַ֖תְּאתי *ʔˌat אַתְּ you חֹבֶ֣קֶת ḥōvˈeqeṯ חבק embrace בֵּ֑ן bˈēn בֵּן son וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say אַל־ ʔal- אַל not אֲדֹנִי֙ ʔᵃḏōnˌî אָדֹון lord אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אַל־ ʔal- אַל not תְּכַזֵּ֖ב tᵊḵazzˌēv כזב lie בְּ bᵊ בְּ in שִׁפְחָתֶֽךָ׃ šifḥāṯˈeḵā שִׁפְחָה maidservant
4:16. dixit ad eam in tempore isto et in hac eadem hora si vita comes fuerit habebis in utero filium at illa respondit noli quaeso domine mi vir Dei noli mentiri ancillae tuaeHe said to her: At this time, and this same hour, if life be in company, thou shalt have a son in thy womb. But she answered: Do not, I beseech thee, my lord, thou man of God, do not lie to thy handmaid.
16. And he said, At this season, when the time cometh round, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid.
4:16. he said to her, “At this time, and at this same hour, with life as a companion, you will have a son in your womb.” But she responded, “Do not, I ask you, my lord, a man of God, do not be willing to lie to your handmaid.”
4:16. And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, [thou] man of God, do not lie unto thine handmaid.
And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, [thou] man of God, do not lie unto thine handmaid:

4:16 И сказал он: через год, в это самое время ты будешь держать на руках сына. И сказала она: нет, господин мой, человек Божий, не обманывай рабы твоей.
4:16
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε to; toward
αὐτήν αυτος he; him
εἰς εις into; for
τὸν ο the
καιρὸν καιρος season; opportunity
τοῦτον ουτος this; he
ὡς ως.1 as; how
ο the
ὥρα ωρα hour
ζῶσα ζαω live; alive
σὺ συ you
περιειληφυῖα περιλαμβανω son
ο the
δὲ δε though; while
εἶπεν επω say; speak
μή μη not
κύριέ κυριος lord; master
μου μου of me; mine
μὴ μη not
διαψεύσῃ διαψευδω the
δούλην δουλη subject; maid
σου σου of you; your
4:16
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לַ la לְ to
הַ the
מֹּועֵ֤ד mmôʕˈēḏ מֹועֵד appointment
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
כָּ כְּ as
הַ the
עֵ֣ת ʕˈēṯ עֵת time
חַיָּ֔ה ḥayyˈā חַי alive
אַ֖תְּאתי
*ʔˌat אַתְּ you
חֹבֶ֣קֶת ḥōvˈeqeṯ חבק embrace
בֵּ֑ן bˈēn בֵּן son
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
אַל־ ʔal- אַל not
אֲדֹנִי֙ ʔᵃḏōnˌî אָדֹון lord
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אַל־ ʔal- אַל not
תְּכַזֵּ֖ב tᵊḵazzˌēv כזב lie
בְּ bᵊ בְּ in
שִׁפְחָתֶֽךָ׃ šifḥāṯˈeḵā שִׁפְחָה maidservant
4:16. dixit ad eam in tempore isto et in hac eadem hora si vita comes fuerit habebis in utero filium at illa respondit noli quaeso domine mi vir Dei noli mentiri ancillae tuae
He said to her: At this time, and this same hour, if life be in company, thou shalt have a son in thy womb. But she answered: Do not, I beseech thee, my lord, thou man of God, do not lie to thy handmaid.
16. And he said, At this season, when the time cometh round, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid.
4:16. he said to her, “At this time, and at this same hour, with life as a companion, you will have a son in your womb.” But she responded, “Do not, I ask you, my lord, a man of God, do not be willing to lie to your handmaid.”
4:16. And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, [thou] man of God, do not lie unto thine handmaid.
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
4:16: Thou shalt embrace a son - This promise, and the circumstances of the parties, are not very dissimilar to that relative to the birth of Isaac, and those of Abraham and Sarah.
Do not lie - That is, Let thy words become true; or, as the rabbins understand it, Do not mock me by giving me a son that shall soon be removed by death; but let me have one that shall survive me.
4 Kings (2 Kings) 4:18
Albert Barnes: Notes on the Bible - 1834
4:16: Do not lie - Compare a similar incredulity in Gen 17:17; Gen 18:12; Luk 1:20. The expression, "do not lie," which is harsh to us, accords with the plain, straightforward simplicity of ancient speech. It would not mean more than "deceive" (compare the marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: About this: Gen 17:21, Gen 18:10, Gen 18:14
season: Heb. set time
thou shalt: Gen 17:16, Gen 17:17; Luk 1:13, Luk 1:30, Luk 1:31
my lord: Kg2 2:19
do not lie: Kg2 4:28, Kg2 5:10, Kg2 5:11; Gen 18:12-15; Kg1 17:18, Kg1 18:9; Psa 116:11; Luk 1:18-20
John Gill
And he said, about this season,.... In the next year:
according to the time of life; the usual time women go with child:
thou shalt embrace a son; in thine arms, that shall be born of thee, which she should have in her lap, and in her bosom:
and she said, nay, my lord, do not lie unto thine handmaid; or speak unto her what was not truth; it was so great, and so unaccountable, how it could be in her circumstances, that she could not believe it to be true, though she wished it might; or do not deceive me with vain and false words, or flatter me, jest with me, which would be unbecoming his character as a man of God, and prophet of the Lord; according to the Targum, she wished it might prove true, and she not deceived; see 4Kings 4:28.
John Wesley
Do not lie - Do not delude me with vain hopes. She could not believe it for joy.
4:174:17: Եւ յղացաւ կինն, եւ ծնաւ որդի ՚ի ժամանակի յայնմիկ, մինչդեռ կենդանի էր, որպէս խօսեցաւ ընդ նմա Եղիսեէ.
17 Կինը յղիացաւ ու հետեւեալ տարին, այդ նոյն ժամանակ որդի ծնեց, որը ողջ-առողջ էր, ինչպէս նրան ասել էր Եղիսէէն:
17 Բայց կինը յղացաւ ու հետեւեալ տարին նոյն ատենը որդի մը ծնաւ, ինչպէս Եղիսէ անոր ըսեր էր։
Եւ յղացաւ կինն, եւ ծնաւ որդի ի ժամանակի յայնմիկ, [45]մինչդեռ կենդանի էր``, որպէս խօսեցաւ ընդ նմա Եղիսէ:

4:17: Եւ յղացաւ կինն, եւ ծնաւ որդի ՚ի ժամանակի յայնմիկ, մինչդեռ կենդանի էր, որպէս խօսեցաւ ընդ նմա Եղիսեէ.
17 Կինը յղիացաւ ու հետեւեալ տարին, այդ նոյն ժամանակ որդի ծնեց, որը ողջ-առողջ էր, ինչպէս նրան ասել էր Եղիսէէն:
17 Բայց կինը յղացաւ ու հետեւեալ տարին նոյն ատենը որդի մը ծնաւ, ինչպէս Եղիսէ անոր ըսեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17 И женщина стала беременною и родила сына на другой год, в то самое время, как сказал ей Елисей.
4:17 καὶ και and; even ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔλαβεν λαμβανω take; get ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even ἔτεκεν τικτω give birth; produce υἱὸν υιος son εἰς εις into; for τὸν ο the καιρὸν καιρος season; opportunity τοῦτον ουτος this; he ὡς ως.1 as; how ἡ ο the ὥρα ωρα hour ζῶσα ζαω live; alive ὡς ως.1 as; how ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτὴν αυτος he; him Ελισαιε ελισαιε Elisaie; Elisee
4:17 וַ wa וְ and תַּ֥הַר ttˌahar הרה be pregnant הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֑ן bˈēn בֵּן son לַ la לְ to † הַ the מֹּועֵ֤ד mmôʕˈēḏ מֹועֵד appointment הַ ha הַ the זֶּה֙ zzˌeh זֶה this כָּ kā כְּ as † הַ the עֵ֣ת ʕˈēṯ עֵת time חַיָּ֔ה ḥayyˈā חַי alive אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
4:17. et concepit mulier et peperit filium in tempore et in hora eadem quam dixerat HeliseusAnd the woman conceived, and brought forth a son in the time, and at the same hour that Eliseus had said.
17. And the woman conceived, and bare a son at that season, when the time came round, as Elisha had said unto her.
4:17. And the woman conceived. And she bore a son, in the time and at the same hour as Elisha had said.
4:17. And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life.
And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life:

4:17 И женщина стала беременною и родила сына на другой год, в то самое время, как сказал ей Елисей.
4:17
καὶ και and; even
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔλαβεν λαμβανω take; get
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
εἰς εις into; for
τὸν ο the
καιρὸν καιρος season; opportunity
τοῦτον ουτος this; he
ὡς ως.1 as; how
ο the
ὥρα ωρα hour
ζῶσα ζαω live; alive
ὡς ως.1 as; how
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτὴν αυτος he; him
Ελισαιε ελισαιε Elisaie; Elisee
4:17
וַ wa וְ and
תַּ֥הַר ttˌahar הרה be pregnant
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֑ן bˈēn בֵּן son
לַ la לְ to
הַ the
מֹּועֵ֤ד mmôʕˈēḏ מֹועֵד appointment
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
כָּ כְּ as
הַ the
עֵ֣ת ʕˈēṯ עֵת time
חַיָּ֔ה ḥayyˈā חַי alive
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to
אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
4:17. et concepit mulier et peperit filium in tempore et in hora eadem quam dixerat Heliseus
And the woman conceived, and brought forth a son in the time, and at the same hour that Eliseus had said.
4:17. And the woman conceived. And she bore a son, in the time and at the same hour as Elisha had said.
4:17. And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: Gen 21:1; Sa1 1:19, Sa1 1:20; Psa 113:9; Luk 1:24, Luk 1:25, Luk 1:36; Heb 11:11
John Gill
And the woman conceived, and bare a son at the season that Elisha said unto her,.... Quickly after this she conceived, and became pregnant, and by that time the year came round, she was brought to bed of a son:
according to the time of life: when she had gone her full time to have a son born alive, and live.
John Wesley
Time of life - See note on Gen 18:10.
4:184:18: եւ հաստատեցաւ մանուկն։ Եւ եղեւ իբրեւ ել նա առ հայր իւր ՚ի հնձօղսն.
18 Մանուկը մեծացաւ: Մի օր տղան գնաց իր հօր, հնձողների մօտ ու ասաց իր հօրը. «Գլո՜ւխս, գլո՜ւխս»:
18 Տղան մեծցաւ։ Օր մը իր հօրը գնաց հնձողներուն քով։
Եւ [46]հաստատեցաւ մանուկն. եւ եղեւ իբրեւ ել նա առ հայր իւր ի հնձօղսն:

4:18: եւ հաստատեցաւ մանուկն։ Եւ եղեւ իբրեւ ել նա առ հայր իւր ՚ի հնձօղսն.
18 Մանուկը մեծացաւ: Մի օր տղան գնաց իր հօր, հնձողների մօտ ու ասաց իր հօրը. «Գլո՜ւխս, գլո՜ւխս»:
18 Տղան մեծցաւ։ Օր մը իր հօրը գնաց հնձողներուն քով։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18 И подрос ребенок и в один день пошел к отцу своему, к жнецам.
4:18 καὶ και and; even ἡδρύνθη αδρυνω the παιδάριον παιδαριον little boy καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when ἐξῆλθεν εξερχομαι come out; go out τὸ ο the παιδάριον παιδαριον little boy πρὸς προς to; toward τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him πρὸς προς to; toward τοὺς ο the θερίζοντας θεριζω harvest; reap
4:18 וַ wa וְ and יִּגְדַּ֖ל yyiḡdˌal גדל be strong הַ ha הַ the יָּ֑לֶד yyˈāleḏ יֶלֶד boy וַ wa וְ and יְהִ֣י yᵊhˈî היה be הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out אֶל־ ʔel- אֶל to אָבִ֖יו ʔāvˌiʸw אָב father אֶל־ ʔel- אֶל to הַ ha הַ the קֹּצְרִֽים׃ qqōṣᵊrˈîm קצר harvest
4:18. crevit autem puer et cum esset quaedam dies et egressus isset ad patrem suum ad messoresAnd the child grew. And on a certain day, when he went out to his father to the reapers,
18. And when the child was grown, it fell on a day, that he went out to his father to the reapers.
4:18. And the boy grew. And on a certain day, when he had gone out to his father, to the harvesters,
4:18. And when the child was grown, it fell on a day, that he went out to his father to the reapers.
And when the child was grown, it fell on a day, that he went out to his father to the reapers:

4:18 И подрос ребенок и в один день пошел к отцу своему, к жнецам.
4:18
καὶ και and; even
ἡδρύνθη αδρυνω the
παιδάριον παιδαριον little boy
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
ἐξῆλθεν εξερχομαι come out; go out
τὸ ο the
παιδάριον παιδαριον little boy
πρὸς προς to; toward
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τοὺς ο the
θερίζοντας θεριζω harvest; reap
4:18
וַ wa וְ and
יִּגְדַּ֖ל yyiḡdˌal גדל be strong
הַ ha הַ the
יָּ֑לֶד yyˈāleḏ יֶלֶד boy
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
אֶל־ ʔel- אֶל to
אָבִ֖יו ʔāvˌiʸw אָב father
אֶל־ ʔel- אֶל to
הַ ha הַ the
קֹּצְרִֽים׃ qqōṣᵊrˈîm קצר harvest
4:18. crevit autem puer et cum esset quaedam dies et egressus isset ad patrem suum ad messores
And the child grew. And on a certain day, when he went out to his father to the reapers,
4:18. And the boy grew. And on a certain day, when he had gone out to his father, to the harvesters,
4:18. And when the child was grown, it fell on a day, that he went out to his father to the reapers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of the Shunammite's Son; The Shunammite's Son Restored. B. C. 887.

18 And when the child was grown, it fell on a day, that he went out to his father to the reapers. 19 And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother. 20 And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. 21 And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out. 22 And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. 23 And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath. And she said, It shall be well. 24 Then she saddled an ass, and said to her servant, Drive, and go forward; slack not thy riding for me, except I bid thee. 25 So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite: 26 Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well. 27 And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is vexed within her: and the LORD hath hid it from me, and hath not told me. 28 Then she said, Did I desire a son of my lord? did I not say, Do not deceive me? 29 Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child. 30 And the mother of the child said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her. 31 And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked. 32 And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. 33 He went in therefore, and shut the door upon them twain, and prayed unto the LORD. 34 And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm. 35 Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes. 36 And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son. 37 Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out.
We may well suppose that, after the birth of this son, the prophet was doubly welcome to the good Shunammite. He had thought himself indebted to her, but henceforth, as long as she lives, she will think herself in his debt, and that she can never do too much for him. We may also suppose that the child was very dear to the prophet, as the son of his prayers, and very dear to the parents, as the son of their old age. But here is,
I. The sudden death of the child, though so much a darling. He was so far past the perils of infancy that he was able to go to the field to his father, who no doubt was pleased with his engaging talk, and his joy of his son was greater than the joy of his harvest; but either the cold or the heat of the open field overcame the child, who was bred tenderly, and he complained to his father that his head ached, v. 19. Whither should we go with our complaints, but to our heavenly Father? Thither the Spirit of adoption brings believers with all their grievances, all their desires, teaching them to cry, with groanings that cannot be uttered, "My head, my head; my heart, my heart." The father sent him to his mother's arms, his mother's lap, little suspecting any danger in his indisposition, but hoping he would drop asleep in his mother's bosom and awake well; but the sickness proved fatal; he slept the sleep of death (v. 20), was well in the morning and dead by noon: all the mother's care and tenderness could not keep him alive. A child of promise, a child of prayer, and given in love, yet taken away. Little children lie open to the arrests of sickness and death. But how admirably does the prudent pious mother guard her lips under this surprising affliction! Not one peevish murmuring word comes from her. She has a strong belief that the child will be raised to life again: like a genuine daughter of Abraham's faith, as well as loins, she accounts that God is able to raise him from the dead, for thence at first she received him in a figure, Heb. xi. 19. She had heard of the raising of the widow's son of Sarepta, and that the spirit of Elijah rested on Elisha; and such confidence had she of God's goodness that she was very ready to believe that he who so soon took away what he had given would restore what he had now taken away. By this faith women received their dead raised to life, Heb. xi. 35. In this faith she makes no preparation for the burial of her dead child, but for its resurrection; for she lays him on the prophet's bed (v. 21), expecting that he will stand her friend. O woman! great is thy faith. he that wrought it would not frustrate it.
II. The sorrowful mother's application to the prophet on this sad occasion; for it happened very opportunely that he was now at the college upon Mount Carmel, not far off.
1. She begged leave of her husband to go to the prophet, yet not acquainting him with her errand, lest he should not have faith enough to let her go, v. 22. He objected, It is neither new moon nor sabbath (v. 23), which intimates that on those feasts of the Lord she used to go to the assembly in which he presided, with other good people, to hear the word, and to join with him in prayers and praises. She did not think it enough to have his help sometimes in her own family, but, though a great woman, attended on public worship, for which this was none of the times appointed; therefore, said the husband, "why wilt thou go to day? What is the matter?" "No harm," said she, "It shall be well, so you will say yourself hereafter." See how this husband and wife vied with each other in showing mutual regard; she was so dutiful to him that she would not go till she had acquainted him with her journey, and he so kind to her that he would not oppose it, though she did not think fit to acquaint him with her business. 2. She made all the haste she could to the prophet (v. 24), and he, seeing her at a distance, sent his servant to enquire whether any thing was amiss, v. 25, 26. The questions were particular: Is it well with thee? Is it well with thy husband? Is it well with the child? Note, It well becomes the men of God, with tenderness and concern, to enquire about the welfare of their friends and their families. The answer was general It is well. Gehazi was not the man that she came to complain to, and therefore she put him off with this; she said little, and little said is soon amended (Ps. xxxix. 1, 2), but what she did say was very patient: "It is well with me, with my husband, with the child"--all well, and yet the child dead in the house. Note, When God calls away our dearest relations by death it becomes us quietly to say, "It is well both with us and them;" it is well, for all is well that God does; all is well with those that are gone if they have gone to heaven, and all well with us that stay behind if by the affliction we are furthered in our way thither. 3. When she came to the prophet she humbly reasoned with him concerning her present affliction. She threw herself at his feet, as one troubled and in grief, which she never showed till she came to him who, she believed, could help her, v. 27. When her passion would do her service she knew how to discover it, as well as how to conceal it when it would do her disservice. Gehazi knew his master would not be pleased to see her lie at his feet, and therefore would have raised her up; but Elisha waited to hear from her, since he might not know immediately from God, what was the cause of her trouble. God discovered things to his prophets as he saw fit, not always as they desired; God did not show this to the prophet, because he might know it from the good woman herself. What she said was very pathetic. She appealed to the prophet, (1.) Concerning her indifference to this mercy which was now taken from her: "Did I desire a son of my lord? No, thou knowest I did not; it was thy own proposal, not mine; I did not fret for the want of a son, as Hannah, nor beg, as Rachel, Give me children or else I die." Note, When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts inordinately upon it; for, if we did, we have reason to fear it was given in anger and taken away in wrath. (2.) Concerning her entire dependence upon the prophet's word: Did I not say, Do not deceive me? Yes, she did say so (v. 16), and this reflection upon it may be considered either, [1.] As quarrelling with the prophet for deceiving her. She was ready to think herself mocked with the mercy when it was so soon removed, and that it would have been better she had never had this child than to be deprived of him when she began to have comfort in him. Note, The loss of a mercy should not make us undervalue the gift of it. Or, [2.] As pleading with the prophet for the raising of the child to life again: "I said, Do not deceive me, and I know thou wilt not." Note, However the providence of God may disappoint us, we may be sure the promise of God never did, nor ever will, deceive us: hope in that will not make us ashamed.
III. The raising of the child to life again. We may suppose that the woman gave Elisha a more express account of the child's death, and he gave her a more express promise of his resurrection, than is here related, where we are briefly told,
1. That Elisha sent Gehazi to go in all haste to the dead child, gave him his staff, and bade him lay that on the face of the child, v. 29. I know not what to make of this. Elisha knew that Elijah raised the dead child with a very close application, stretching himself upon the child, and praying again and again, and could he think to raise this child by so slight a ceremony as this, especially when nothing hindered him from coming himself? Shall such a power as this be delegated, and to no better man that Gehazi? Bishop Hall suggests that it was done out of human conceit, and not by divine instinct, and therefore it failed of the effect; God will not have such great favours made too cheap, nor shall they be too easily come by, lest they be undervalued.
2. The woman resolved not to go back without the prophet himself (v. 30): I will not leave thee. She had no great expectation from the staff, she would have the hand, and she was in the right of it. Perhaps God intended hereby to teach us not to put that confidence in creatures, that are servants, which the power of the Creator, their Master and ours, will alone bear the weight of. Gehazi returns re infecta--without success, without the tidings of any sign of life in the child (v. 31): The child is not awaked, intimating, to the comfort of the mother, that its death was but a sleep, and that he expected that it would shortly be awaked. In the raising of dead souls to spiritual life ministers can do no more by their own power than Gehazi here could; they lay the word, like the prophet's staff, before their faces, but there is neither voice nor hearing, till Christ, by his Spirit, comes himself. The letter alone kills; it is the Spirit that gives life. It is not prophesying upon dry bones that will put life into them, breath must come from heaven and breathe upon those slain.
3. The prophet, by earnest prayer, obtained from God the restoring of this dead child to life again. He found the child dead upon his own bed (v. 32), and shut the door upon them twain, v. 33. Even the dead child is spoken of as a person, one of the twain, for it was still in being and not lost. He shut out all company, that he might not seem to glory in the power God had given him, or to use it for ostentation and to be seen of men. Observe,
(1.) How closely the prophet applied himself to this great operation, perhaps being sensible that he had tempted God too much in thinking to effect it by the staff in Gehazi's hand, for which he thought himself rebuked by the disappointment. He now found it a harder task than he then thought, and therefore addressed himself to it with great solemnity. [1.] He prayed unto the Lord (v. 33), probably as Elijah had done, Let this child's soul come into him again. Christ raised the dead to life as one having authority--Damsel, arise--young man, I say unto thee, Arise--Lazarus, come forth (for he was powerful and faithful as a Son, the Lord of life), but Elijah and Elisha did it by petition, as servants. [2.] He lay upon the child (v. 34), as if he would communicate to him some of his vital heat or spirits. Thus he expressed the earnestness of his desire, and gave a sign of that divine power which he depended upon for the accomplishment of this great work. He first put his mouth to the child's mouth, as if, in God's name, he would breathe into him the breath of life; then his eyes to the child's eyes, to open them again to the light of life; then his hands to the child's hands, to put strength into them. He then returned, and walked in the house, as one full of care and concern, and wholly intent upon what he was about. Then he went up stairs again, and the second time, stretched himself upon the child, v. 35. Those that would be instrumental in conveying spiritual life to dead souls must thus affect themselves with their case, and accommodate themselves to it, and labour fervently in prayer for them.
(2.) How gradually the operation was performed. At the first application, the flesh of the child waxed warm (v. 34), which gave the prophet encouragement to continue instant in prayer. After a while, the child sneezed seven times, which was an indication, not only of life, but liveliness. Some have reported it as an ancient tradition that when God breathed into Adam the breath of life the first evidence of his being alive was sneezing, which gave rise to the usage of paying respect to those that sneeze. Some observe here that sneezing clears the head, and there lay the child's distemper.
(3.) How joyfully the child was restored alive to his mother (v. 36, 37), and all parties concerned were not a little comforted, Acts xx. 12. See the power of God, who kills and makes alive again. See the power of prayer; as it has the key of the clouds, so it has the key of death. See the power of faith; that fixed law of nature (that death is a way whence there is no returning) shall rather be dispensed with than this believing Shunammite shall be disappointed.
Adam Clarke: Commentary on the Bible - 1831
4:18: When the child was grown - We know not of what age he was, very likely four or six, if not more years; for he could go out to the reapers in the harvest field, converse, etc.
4 Kings (2 Kings) 4:19
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: to the reapers: Rut 2:4
John Gill
And when the child was grown,.... Perhaps was six or seven years of age, or more:
Tit fell on a day that he went out to his father to the reapers; it was harvest time, and the men were reaping the corn in the fields; and his father, though a wealthy man, was with them to direct them, and see they did their business well, as Boaz formerly; and the child went out from the house to the field, to see his father and the reapers, for his recreation and diversion.
4:194:19: ասէ ցհայրն իւր. Գլո՛ւխ իմ գլո՛ւխ իմ։ Եւ ասէ ցպատանին. Տա՛ր զդա առ մայր իւր։
19 Հայրն ասաց իր ծառային. «Տա՛ր սրան իր մօր մօտ»:
19 Իր հօրը ըսաւ. «Գլո՜ւխս, գլո՜ւխս»։ Ան ալ իր ծառային ըսաւ. «Ասիկա իր մօրը տար»։
ասէ ցհայր իւր. Գլո՜ւխ իմ, գլո՜ւխ իմ: Եւ ասէ ցպատանին. Տար զդա առ մայր իւր:

4:19: ասէ ցհայրն իւր. Գլո՛ւխ իմ գլո՛ւխ իմ։ Եւ ասէ ցպատանին. Տա՛ր զդա առ մայր իւր։
19 Հայրն ասաց իր ծառային. «Տա՛ր սրան իր մօր մօտ»:
19 Իր հօրը ըսաւ. «Գլո՜ւխս, գլո՜ւխս»։ Ան ալ իր ծառային ըսաւ. «Ասիկա իր մօրը տար»։
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4:194:19 И сказал отцу своему: голова моя! голова моя болит! И сказал тот слуге своему: отнеси его к матери его.
4:19 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine καὶ και and; even εἶπεν επω say; speak τῷ ο the παιδαρίῳ παιδαριον little boy ἆρον αιρω lift; remove αὐτὸν αυτος he; him πρὸς προς to; toward τὴν ο the μητέρα μητηρ mother αὐτοῦ αυτος he; him
4:19 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֶל־ ʔel- אֶל to אָבִ֖יו ʔāvˌiʸw אָב father רֹאשִׁ֣י׀ rōšˈî רֹאשׁ head רֹאשִׁ֑י rōšˈî רֹאשׁ head וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy שָׂאֵ֖הוּ śāʔˌēhû נשׂא lift אֶל־ ʔel- אֶל to אִמֹּֽו׃ ʔimmˈô אֵם mother
4:19. ait patri suo caput meum caput meum at ille dixit puero tolle et duc eum ad matrem suamHe said to his father: My head acheth, my head acheth. But he said to his servant. Take him, and carry him to his mother.
19. And he said unto his father, My head, my head. And he said to his servant, Carry him to his mother.
4:19. he said to his father: “I have a pain in my head. I have a pain in my head.” But he said to his servant, “Take him, and lead him to his mother.”
4:19. And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother.
And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother:

4:19 И сказал отцу своему: голова моя! голова моя болит! И сказал тот слуге своему: отнеси его к матери его.
4:19
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
τὴν ο the
κεφαλήν κεφαλη head; top
μου μου of me; mine
τὴν ο the
κεφαλήν κεφαλη head; top
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
παιδαρίῳ παιδαριον little boy
ἆρον αιρω lift; remove
αὐτὸν αυτος he; him
πρὸς προς to; toward
τὴν ο the
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
4:19
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֶל־ ʔel- אֶל to
אָבִ֖יו ʔāvˌiʸw אָב father
רֹאשִׁ֣י׀ rōšˈî רֹאשׁ head
רֹאשִׁ֑י rōšˈî רֹאשׁ head
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
שָׂאֵ֖הוּ śāʔˌēhû נשׂא lift
אֶל־ ʔel- אֶל to
אִמֹּֽו׃ ʔimmˈô אֵם mother
4:19. ait patri suo caput meum caput meum at ille dixit puero tolle et duc eum ad matrem suam
He said to his father: My head acheth, my head acheth. But he said to his servant. Take him, and carry him to his mother.
4:19. he said to his father: “I have a pain in my head. I have a pain in my head.” But he said to his servant, “Take him, and lead him to his mother.”
4:19. And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:19: My head, my head - Probably affected by the coup de soleil, or sun stroke, which might, in so young a subject, soon occasion death, especially in that hot country.
4 Kings (2 Kings) 4:21
Albert Barnes: Notes on the Bible - 1834
4:19: The child's malady was a sunstroke. The inhabitants of Palestine suffered from this (Psa 121:6; Isa 49:10; Judith 8:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: My head: From this peculiar exclamation, and the season of the year, it is probable he was affected by the coup de soleil, or stroke of the sun, which is by no means uncommon in hot climates, and often proves fatal. Job 14:1, Job 14:2; Jer 4:19
Geneva 1599
And he said unto his father, (m) My head, my head. And he said to a lad, Carry him to his mother.
(m) His head was hurt badly and therefore he cried.
John Gill
And he said unto his father, my head, my head,.... After he had been some time with him, he complained of a pain in his head, which might be owing, as Abarbinel thinks, to the sun's beating upon it, being harvest time, and hot weather; and the pain being exceeding great and vehement, he repeated his complaint, see Jer 4:19.
and he said to a lad, carry him home to his mother; his father gave orders to a lad that attended the reapers to have him home to his mother, that she might give him something to ease him of his pain.
Robert Jamieson, A. R. Fausset and David Brown
RAISES HER DEAD SON. (2Ki. 4:18-37)
My head, my head!--The cries of the boy, the part affected, and the season of the year, make it probable that he had been overtaken by a stroke of the sun. Pain, stupor, and inflammatory fever are the symptoms of the disease, which is often fatal.
4:204:20: Եւ տարաւ զնա առ մայր իւր, եւ ննջեաց ՚ի մէջ ծնգաց նորա մինչեւ ցմիջօրեայ, եւ մեռաւ[3790]։ [3790] Բազումք. Եւ ննջեաց ՚ի վերայ ծնգաց նորա։
20 Նա տարաւ նրան նրա մօր մօտ, իսկ երեխան մօր ծնկներին քնեց մինչեւ կէսօր ու մեռաւ:
20 Ծառան մանչը վերցուց ու անոր մօրը տարաւ։ Տղան մինչեւ կէսօր մօրը ծունկերուն վրայ նստաւ ու մեռաւ։
Եւ տարաւ զնա առ մայր իւր, եւ ննջեաց ի վերայ ծնգաց նորա մինչեւ ցմիջօրեայ, եւ մեռաւ:

4:20: Եւ տարաւ զնա առ մայր իւր, եւ ննջեաց ՚ի մէջ ծնգաց նորա մինչեւ ցմիջօրեայ, եւ մեռաւ[3790]։
[3790] Բազումք. Եւ ննջեաց ՚ի վերայ ծնգաց նորա։
20 Նա տարաւ նրան նրա մօր մօտ, իսկ երեխան մօր ծնկներին քնեց մինչեւ կէսօր ու մեռաւ:
20 Ծառան մանչը վերցուց ու անոր մօրը տարաւ։ Տղան մինչեւ կէսօր մօրը ծունկերուն վրայ նստաւ ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:204:20 И понес его и принес его к матери его. И он сидел на коленях у нее до полудня, и умер.
4:20 καὶ και and; even ἦρεν αιρω lift; remove αὐτὸν αυτος he; him πρὸς προς to; toward τὴν ο the μητέρα μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep ἐπὶ επι in; on τῶν ο the γονάτων γονυ knee αὐτῆς αυτος he; him ἕως εως till; until μεσημβρίας μεσημβρια midday καὶ και and; even ἀπέθανεν αποθνησκω die
4:20 וַ wa וְ and יִּשָּׂאֵ֔הוּ yyiśśāʔˈēhû נשׂא lift וַ wa וְ and יְבִיאֵ֖הוּ yᵊvîʔˌēhû בוא come אֶל־ ʔel- אֶל to אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and יֵּ֧שֶׁב yyˈēšev ישׁב sit עַל־ ʕal- עַל upon בִּרְכֶּ֛יהָ birkˈeʸhā בֶּרֶךְ knee עַד־ ʕaḏ- עַד unto הַֽ hˈa הַ the צָּהֳרַ֖יִם ṣṣohᵒrˌayim צָהֳרַיִם noon וַ wa וְ and יָּמֹֽת׃ yyāmˈōṯ מות die
4:20. qui cum tulisset et adduxisset eum ad matrem suam posuit eum illa super genua sua usque ad meridiem et mortuus estAnd when he had taken him, and brought him to his mother, she sat him on her knees, until noon, and then he died.
20. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died.
4:20. But when he had taken him, and he had led him to his mother, she placed him upon her knees, until midday, and then he died.
4:20. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and [then] died.
And when he had taken him, and brought him to his mother, he sat on her knees till noon, and [then] died:

4:20 И понес его и принес его к матери его. И он сидел на коленях у нее до полудня, и умер.
4:20
καὶ και and; even
ἦρεν αιρω lift; remove
αὐτὸν αυτος he; him
πρὸς προς to; toward
τὴν ο the
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
ἐπὶ επι in; on
τῶν ο the
γονάτων γονυ knee
αὐτῆς αυτος he; him
ἕως εως till; until
μεσημβρίας μεσημβρια midday
καὶ και and; even
ἀπέθανεν αποθνησκω die
4:20
וַ wa וְ and
יִּשָּׂאֵ֔הוּ yyiśśāʔˈēhû נשׂא lift
וַ wa וְ and
יְבִיאֵ֖הוּ yᵊvîʔˌēhû בוא come
אֶל־ ʔel- אֶל to
אִמֹּ֑ו ʔimmˈô אֵם mother
וַ wa וְ and
יֵּ֧שֶׁב yyˈēšev ישׁב sit
עַל־ ʕal- עַל upon
בִּרְכֶּ֛יהָ birkˈeʸhā בֶּרֶךְ knee
עַד־ ʕaḏ- עַד unto
הַֽ hˈa הַ the
צָּהֳרַ֖יִם ṣṣohᵒrˌayim צָהֳרַיִם noon
וַ wa וְ and
יָּמֹֽת׃ yyāmˈōṯ מות die
4:20. qui cum tulisset et adduxisset eum ad matrem suam posuit eum illa super genua sua usque ad meridiem et mortuus est
And when he had taken him, and brought him to his mother, she sat him on her knees, until noon, and then he died.
4:20. But when he had taken him, and he had led him to his mother, she placed him upon her knees, until midday, and then he died.
4:20. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and [then] died.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: his mother: Isa 49:15, Isa 66:13; Luk 7:12
and then died: Gen 22:2, Gen 37:3, Gen 37:5; Kg1 17:17; Eze 24:16-18; Luk 2:35; Joh 11:3, Joh 11:5, Joh 11:14
John Gill
And when he had taken him, and brought him to his mother,.... The lad led him home, and delivered him to his mother:
he sat on her knees till noon, and then died; out of her great affection, she took him on her knees, and laid his head in her bosom to sooth the pain, and in this posture he continued until the middle of the day, and then expired; by which it appears it was in the morning when he went into the field, and when the sun was pretty high, and beat strongly on him; which, it may be, produced a fever, and which issued in his death.
4:214:21: Եւ եհան զնա, եւ կողմնեցոյց ՚ի մահիճս առնն Աստուծոյ. եւ փակեաց ընդդէմ նորա. եւ ել,
21 Կինը վերցրեց նրան ու պառկեցնելով Աստծու մարդու անկողնում՝ դուռը փակեց նրա վրայ:
21 Կինը վեր ելաւ ու զանիկա Աստուծոյ մարդուն անկողնին մէջ պառկեցուց ու դուռը վրայէն գոցեց։
Եւ եհան զնա, եւ կողմնեցոյց ի մահիճս առնն Աստուծոյ, եւ փակեաց ընդդէմ նորա եւ ել:

4:21: Եւ եհան զնա, եւ կողմնեցոյց ՚ի մահիճս առնն Աստուծոյ. եւ փակեաց ընդդէմ նորա. եւ ել,
21 Կինը վերցրեց նրան ու պառկեցնելով Աստծու մարդու անկողնում՝ դուռը փակեց նրա վրայ:
21 Կինը վեր ելաւ ու զանիկա Աստուծոյ մարդուն անկողնին մէջ պառկեցուց ու դուռը վրայէն գոցեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:214:21 И пошла она, и положила его на постели человека Божия, и заперла его, и вышла,
4:21 καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up αὐτὸν αυτος he; him καὶ και and; even ἐκοίμισεν κοιμιζω he; him ἐπὶ επι in; on τὴν ο the κλίνην κλινη bed τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even ἀπέκλεισεν αποκλειω shut up κατ᾿ κατα down; by αὐτοῦ αυτος he; him καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out
4:21 וַ wa וְ and תַּ֨עַל֙ ttˈaʕal עלה ascend וַ wa וְ and תַּשְׁכִּבֵ֔הוּ ttaškivˈēhû שׁכב lie down עַל־ ʕal- עַל upon מִטַּ֖ת miṭṭˌaṯ מִטָּה couch אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and תִּסְגֹּ֥ר ttisgˌōr סגר close בַּעֲדֹ֖ו baʕᵃḏˌô בַּעַד distance וַ wa וְ and תֵּצֵֽא׃ ttēṣˈē יצא go out
4:21. ascendit autem et conlocavit eum super lectulum hominis Dei et clusit ostium et egressaAnd she went up, and laid him upon the bed of the man of God, and shut the door: and going out,
21. And she went up, and laid him on the bed of the man of God, and shut upon him, and went out.
4:21. Then she went up and laid him out on the bed of the man of God, and she closed the door. And departing,
4:21. And she went up, and laid him on the bed of the man of God, and shut [the door] upon him, and went out.
And she went up, and laid him on the bed of the man of God, and shut [the door] upon him, and went out:

4:21 И пошла она, и положила его на постели человека Божия, и заперла его, и вышла,
4:21
καὶ και and; even
ἀνήνεγκεν αναφερω bring up; carry up
αὐτὸν αυτος he; him
καὶ και and; even
ἐκοίμισεν κοιμιζω he; him
ἐπὶ επι in; on
τὴν ο the
κλίνην κλινη bed
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἀπέκλεισεν αποκλειω shut up
κατ᾿ κατα down; by
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
4:21
וַ wa וְ and
תַּ֨עַל֙ ttˈaʕal עלה ascend
וַ wa וְ and
תַּשְׁכִּבֵ֔הוּ ttaškivˈēhû שׁכב lie down
עַל־ ʕal- עַל upon
מִטַּ֖ת miṭṭˌaṯ מִטָּה couch
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
תִּסְגֹּ֥ר ttisgˌōr סגר close
בַּעֲדֹ֖ו baʕᵃḏˌô בַּעַד distance
וַ wa וְ and
תֵּצֵֽא׃ ttēṣˈē יצא go out
4:21. ascendit autem et conlocavit eum super lectulum hominis Dei et clusit ostium et egressa
And she went up, and laid him upon the bed of the man of God, and shut the door: and going out,
4:21. Then she went up and laid him out on the bed of the man of God, and she closed the door. And departing,
4:21. And she went up, and laid him on the bed of the man of God, and shut [the door] upon him, and went out.
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Adam Clarke: Commentary on the Bible - 1831
4:21: Laid him on the bed of the man of God - She had no doubt heard that Elijah had raised the widow's son of Zarephath to life; and she believed that he who had obtained this gift from God for her, could obtain his restoration to life.
4 Kings (2 Kings) 4:23
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: the bed: Kg2 4:10; Kg1 17:19
John Gill
And she went up,.... Into the little chamber built for the prophet:
and laid him on the bed of the man of God; not from any imagination of any virtue in it to bring her child to life; though she might think of the prophet, and have faith that he could raise it to life, as Elijah raised the widow of Zarephath's son laid on his bed, of which she might have heard; but this being a private room, and into which none went, she laid it here to conceal its death from her husband and family, and to prevent grief, and that they might not bury it until she returned:
and shut the door upon him; that no creature might enter, and, do any damage to his corpse:
and went out; not out of the chamber, that she did before she shut the door, but out of the house.
John Wesley
Bed of the man of God - Being apt to believe, he that so soon took away what he had given, would restore what he had taken away. By this faith women received their dead raised to life. In this faith she makes no preparation for the burial of her child, but for his resurrection.
4:224:22: եւ կոչեաց զայր իւր՝ եւ ասէ. Առաքեա՛ առ իս զմի ոք ՚ի մանկտւոյդ, եւ է՛շ մի յիշոցդ, եւ պնդեցայց մինչեւ առ այրն Աստուծոյ եւ դարձայց։
22 Նա գնաց կանչեց իր ամուսնուն եւ ասաց. «Ինձ մօ՛տ ուղարկիր քո ծառաներից մէկին ու մի էշ, որպէսզի շտապ հասնեմ Աստծու մարդու մօտ եւ վերադառնամ»:
22 Ապա իր այրը կանչեց ու ըսաւ. «Կ’աղաչեմ, ինծի մանչերէն մէկուն հետ էշ մը ղրկէ, որպէս զի շուտով մինչեւ Աստուծոյ մարդուն քով երթամ ու ետ դառնամ»։
եւ կոչեաց զայր իւր եւ ասէ. Առաքեա առ իս զմի ոք ի մանկտւոյդ, եւ էշ մի յիշոցդ, եւ պնդեցայց մինչեւ առ այրն Աստուծոյ եւ դարձայց:

4:22: եւ կոչեաց զայր իւր՝ եւ ասէ. Առաքեա՛ առ իս զմի ոք ՚ի մանկտւոյդ, եւ է՛շ մի յիշոցդ, եւ պնդեցայց մինչեւ առ այրն Աստուծոյ եւ դարձայց։
22 Նա գնաց կանչեց իր ամուսնուն եւ ասաց. «Ինձ մօ՛տ ուղարկիր քո ծառաներից մէկին ու մի էշ, որպէսզի շտապ հասնեմ Աստծու մարդու մօտ եւ վերադառնամ»:
22 Ապա իր այրը կանչեց ու ըսաւ. «Կ’աղաչեմ, ինծի մանչերէն մէկուն հետ էշ մը ղրկէ, որպէս զի շուտով մինչեւ Աստուծոյ մարդուն քով երթամ ու ետ դառնամ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:224:22 и позвала мужа своего и сказала: пришли мне одного из слуг и одну из ослиц, я поеду к человеку Божию и возвращусь.
4:22 καὶ και and; even ἐκάλεσεν καλεω call; invite τὸν ο the ἄνδρα ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even εἶπεν επω say; speak ἀπόστειλον αποστελλω send off / away δή δη in fact μοι μοι me ἓν εις.1 one; unit τῶν ο the παιδαρίων παιδαριον little boy καὶ και and; even μίαν εις.1 one; unit τῶν ο the ὄνων ονος donkey καὶ και and; even δραμοῦμαι τρεχω run ἕως εως till; until τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even ἐπιστρέψω επιστρεφω turn around; return
4:22 וַ wa וְ and תִּקְרָא֮ ttiqrā קרא call אֶל־ ʔel- אֶל to אִישָׁהּ֒ ʔîšˌāh אִישׁ man וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say שִׁלְחָ֨ה šilḥˌā שׁלח send נָ֥א nˌā נָא yeah לִי֙ lˌî לְ to אֶחָ֣ד ʔeḥˈāḏ אֶחָד one מִן־ min- מִן from הַ ha הַ the נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy וְ wᵊ וְ and אַחַ֖ת ʔaḥˌaṯ אֶחָד one הָ hā הַ the אֲתֹנֹ֑ות ʔᵃṯōnˈôṯ אָתֹון she-ass וְ wᵊ וְ and אָר֛וּצָה ʔārˈûṣā רוץ run עַד־ ʕaḏ- עַד unto אִ֥ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וְ wᵊ וְ and אָשֽׁוּבָה׃ ʔāšˈûvā שׁוב return
4:22. vocavit virum suum et ait mitte mecum obsecro unum de pueris et asinam ut excurram usque ad hominem Dei et revertarShe called her husband, and said: Send with me, I beseech thee, one of thy servants, and an ass, that I may run to the man of God, and come again.
22. And she called unto her husband, and said, Send me, I pray thee, one of the servants, and one of the asses, that I may run to the man of God, and come again.
4:22. she called her husband, and she said: “Send with me, I beg you, one of your servants, and a donkey, so that I may hurry to the man of God, and then return.”
4:22. And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again.
And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again:

4:22 и позвала мужа своего и сказала: пришли мне одного из слуг и одну из ослиц, я поеду к человеку Божию и возвращусь.
4:22
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸν ο the
ἄνδρα ανηρ man; husband
αὐτῆς αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἀπόστειλον αποστελλω send off / away
δή δη in fact
μοι μοι me
ἓν εις.1 one; unit
τῶν ο the
παιδαρίων παιδαριον little boy
καὶ και and; even
μίαν εις.1 one; unit
τῶν ο the
ὄνων ονος donkey
καὶ και and; even
δραμοῦμαι τρεχω run
ἕως εως till; until
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἐπιστρέψω επιστρεφω turn around; return
4:22
וַ wa וְ and
תִּקְרָא֮ ttiqrā קרא call
אֶל־ ʔel- אֶל to
אִישָׁהּ֒ ʔîšˌāh אִישׁ man
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
שִׁלְחָ֨ה šilḥˌā שׁלח send
נָ֥א nˌā נָא yeah
לִי֙ lˌî לְ to
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
מִן־ min- מִן from
הַ ha הַ the
נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy
וְ wᵊ וְ and
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
הָ הַ the
אֲתֹנֹ֑ות ʔᵃṯōnˈôṯ אָתֹון she-ass
וְ wᵊ וְ and
אָר֛וּצָה ʔārˈûṣā רוץ run
עַד־ ʕaḏ- עַד unto
אִ֥ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אָשֽׁוּבָה׃ ʔāšˈûvā שׁוב return
4:22. vocavit virum suum et ait mitte mecum obsecro unum de pueris et asinam ut excurram usque ad hominem Dei et revertar
She called her husband, and said: Send with me, I beseech thee, one of thy servants, and an ass, that I may run to the man of God, and come again.
4:22. she called her husband, and she said: “Send with me, I beg you, one of your servants, and a donkey, so that I may hurry to the man of God, and then return.”
4:22. And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again.
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Albert Barnes: Notes on the Bible - 1834
4:22: Send me, I pray thee, one of the young men and one of the asses - All the "young men" and all the "asses" were in the harvest field, the young men cutting and binding the sheaves, and placing them upon carts or wains, the donkeys drawing these vehicles fully laden, to the threshing-floor. Compare Amo 2:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: I may run: Kg2 4:24, Kg2 4:26; Joh 11:3; Act 9:38
John Gill
And she called unto her husband,.... In the field, who might be within call, or by a messenger she sent to him:
and said, send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again; intimating that she should not be long gone, but should return again presently; saying not a word of the death of the child, or of the occasion of her going.
Robert Jamieson, A. R. Fausset and David Brown
she called unto her husband--Her heroic concealment of the death from her husband is not the least interesting feature of the story.
4:234:23: Եւ ասէ. Զի՞ է զի երթա՛ս դու առ նա այսօր, զի ո՛չ ամսամուտ է՝ եւ ո՛չ շաբաթ։ Եւ նա ասէ. Ողջո՛յն է։
23 Ամուսինն ասաց. «Ինչո՞ւ ես դու այսօր գնում նրա մօտ. ո՛չ նորալուսին է, ո՛չ էլ շաբաթ»: Նա ասաց. «Հանգստացի՛ր»:
23 Անիկա ըսաւ. «Ի՞նչ կայ, որ դուն այսօր անոր պիտի երթաս. ամսագլուխ չէ, շաբաթ չէ»։ Կինը ըսաւ. «Ողջութիւն»։
Եւ ասէ. Զի՞ է զի երթաս դու առ նա այսօր, զի ոչ ամսամուտ է եւ ոչ շաբաթ: Եւ նա ասէ. Ողջոյն է:

4:23: Եւ ասէ. Զի՞ է զի երթա՛ս դու առ նա այսօր, զի ո՛չ ամսամուտ է՝ եւ ո՛չ շաբաթ։ Եւ նա ասէ. Ողջո՛յն է։
23 Ամուսինն ասաց. «Ինչո՞ւ ես դու այսօր գնում նրա մօտ. ո՛չ նորալուսին է, ո՛չ էլ շաբաթ»: Նա ասաց. «Հանգստացի՛ր»:
23 Անիկա ըսաւ. «Ի՞նչ կայ, որ դուն այսօր անոր պիտի երթաս. ամսագլուխ չէ, շաբաթ չէ»։ Կինը ըսաւ. «Ողջութիւն»։
zohrab-1805▾ eastern-1994▾ western am▾
4:234:23 Он сказал: зачем тебе ехать к нему? сегодня не новомесячие и не суббота. Но она сказала: хорошо.
4:23 καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? ὅτι οτι since; that σὺ συ you πορεύῃ πορευομαι travel; go πρὸς προς to; toward αὐτὸν αυτος he; him σήμερον σημερον today; present οὐ ου not νεομηνία νουμηνια new month οὐδὲ ουδε not even; neither σάββατον σαββατον Sabbath; week ἡ ο the δὲ δε though; while εἶπεν επω say; speak εἰρήνη ειρηνη peace
4:23 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say מַ֠דּוּעַ maddûˌₐʕ מַדּוּעַ why אַ֣תְּאתי *ʔˈat אַתְּ you הֹלֶ֤כֶתהלכתי *hōlˈeḵeṯ הלך walk אֵלָיו֙ ʔēlāʸw אֶל to הַ ha הַ the יֹּ֔ום yyˈôm יֹום day לֹֽא־ lˈō- לֹא not חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month וְ wᵊ וְ and לֹ֣א lˈō לֹא not שַׁבָּ֑ת šabbˈāṯ שַׁבָּת sabbath וַ wa וְ and תֹּ֖אמֶר ttˌōmer אמר say שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
4:23. qui ait illi quam ob causam vadis ad eum hodie non sunt kalendae neque sabbatum quae respondit valeAnd he said to her: Why dost thou go to him? to day is neither new moon nor sabbath. She answered: I will go.
23. And he said, Wherefore wilt thou go to him today? it is neither new moon nor sabbath. And she said, It shall be well.
4:23. And he said to her: “What is the reason that you would go to him? Today is not the new moon, and it is not the Sabbath.” She responded, “I will go.”
4:23. And he said, Wherefore wilt thou go to him to day? [it is] neither new moon, nor sabbath. And she said, [It shall be] well.
And he said, Wherefore wilt thou go to him to day? [it is] neither new moon, nor sabbath. And she said, [It shall be] well:

4:23 Он сказал: зачем тебе ехать к нему? сегодня не новомесячие и не суббота. Но она сказала: хорошо.
4:23
καὶ και and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
ὅτι οτι since; that
σὺ συ you
πορεύῃ πορευομαι travel; go
πρὸς προς to; toward
αὐτὸν αυτος he; him
σήμερον σημερον today; present
οὐ ου not
νεομηνία νουμηνια new month
οὐδὲ ουδε not even; neither
σάββατον σαββατον Sabbath; week
ο the
δὲ δε though; while
εἶπεν επω say; speak
εἰρήνη ειρηνη peace
4:23
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
מַ֠דּוּעַ maddûˌₐʕ מַדּוּעַ why
אַ֣תְּאתי
*ʔˈat אַתְּ you
הֹלֶ֤כֶתהלכתי
*hōlˈeḵeṯ הלך walk
אֵלָיו֙ ʔēlāʸw אֶל to
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
לֹֽא־ lˈō- לֹא not
חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שַׁבָּ֑ת šabbˈāṯ שַׁבָּת sabbath
וַ wa וְ and
תֹּ֖אמֶר ttˌōmer אמר say
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
4:23. qui ait illi quam ob causam vadis ad eum hodie non sunt kalendae neque sabbatum quae respondit vale
And he said to her: Why dost thou go to him? to day is neither new moon nor sabbath. She answered: I will go.
4:23. And he said to her: “What is the reason that you would go to him? Today is not the new moon, and it is not the Sabbath.” She responded, “I will go.”
4:23. And he said, Wherefore wilt thou go to him to day? [it is] neither new moon, nor sabbath. And she said, [It shall be] well.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:23: Wherefore wilt thou go - She was a very prudent woman; she would not harass the feelings of her husband by informing him of the death of his son till she had tried the power of the prophet. Though the religion of the true God was not the religion of the state, yet there were no doubt multitudes of the people who continued to worship the true God alone, and were in the habit of going, as is here intimated, on new moons and Sabbaths, to consult the prophet.
4 Kings (2 Kings) 4:24
Albert Barnes: Notes on the Bible - 1834
4:23: Her husband did not connect the illness with his wife's demand, but thought she wished to attend one of the prophet's devotional services. It is evident that such services were now held with something like regularity on Carmel for the benefit of the faithfull in those parts.
New moon - By the Law the first day of each month was to be kept holy. Offerings were appointed for such occasions Num 28:11-15, and they were among the days on which the silver trumpets were to be blown Num 10:10; Psa 81:3. Hence, "new moons" are frequently joined with "sabbaths" (see Isa 1:13; Eze 45:17; Hos 2:11; Ch1 23:31).
It shall be well - Rather, as in the margin, "Peace." i. e., "Be quiet - trouble me not with inquiries - only let me do as I wish."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: new moon: Num 10:10, Num 28:11; Ch1 23:31; Isa 1:13-15
well: Heb. peace, Kg2 4:26
Geneva 1599
And he said, Wherefore wilt thou go to him to day? [it is] neither (n) new moon, nor sabbath. And she said, [It shall be] well.
(n) For at such times the people were wont to resort to the prophets for doctrine and consolation.
John Gill
And he said, wherefore wilt thou go to him today?.... What reason is there for it? what is the meaning of it?
Tit is neither new moon nor sabbath; neither the first day of the month, nor the seventh day of the week, times which were religiously observed; so with the Heathens the new moon and the seventh of the week, and so the fourth, were sacred (u); which notions they borrowed from the Jews; see Gill on 1Kings 20:5 and when, it seems, it was usual to frequent the house of the prophet, to hear the word of God read and explained, and other religious exercises performed, as praying and singing praise, and receiving some good instructions and advice. Joseph Kimchi gives a different sense of these words:"there is not a month past, no, not a week, since thou sawest him;''why therefore shouldest thou be in such haste to go to him? so the words for new moon and sabbath may signify:
and she said, it shall be well; it was right for her to go, and it would be well for him and her, and the family; or, "peace" (w), be easy and quiet, farewell: it is much he had no mistrust of the death of the child, or that it was worse, since it went from him ill.
(u) Hesiod. Opera & Dies, l. 2. (w) "pax", Pagninus, Montanus, &c.
John Wesley
New moon, &c. - Which were the usual times in which they resorted to the prophets for instruction. It shall be well - My going will not be troublesome to him, nor prejudicial to thee or me.
4:244:24: Եւ հանդերձեաց զէշն, եւ ասէ ցպատանին իւր. Վարեա՛ եւ գնա՛. եւ մի՛ ունիր ինձ ելանել ՚ի դա. բայց եթէ ասացից ցքեզ՝ թէ ե՛կ այսր, եւ եկեսցես[3791]. [3791] Ոմանք. Եւ նա հանդերձեաց զէշն... եւ մի՛ ունիր ինչ ելանել... ասացից քեզ եթէ եկ։
24 Կինը համետեց էշը եւ ասաց իր ծառային. «Քշի՛ր ու գնա՛, մինչեւ որ ասեմ՝ “Կանգնի՛ր”: Բայց եթէ քեզ ասեմ՝ “Այստե՛ղ արի”, կը գաս:
24 Այն ատեն էշը պատրաստել տուաւ եւ ծառային ըսաւ. «Քշէ՛ ու մինչեւ որ քեզի չըսեմ, քշելէն ետ մի՛ կենար ինծի համար»։
Եւ հանդերձեաց զէշն, եւ ասէ ցպատանին իւր. Վարեա եւ գնա. եւ [47]մի՛ ունիր ինչ ելանել ի դա``. բայց եթէ ասացից [48]քեզ` թէ Եկ այսր, եւ եկեսցես:

4:24: Եւ հանդերձեաց զէշն, եւ ասէ ցպատանին իւր. Վարեա՛ եւ գնա՛. եւ մի՛ ունիր ինձ ելանել ՚ի դա. բայց եթէ ասացից ցքեզ՝ թէ ե՛կ այսր, եւ եկեսցես[3791].
[3791] Ոմանք. Եւ նա հանդերձեաց զէշն... եւ մի՛ ունիր ինչ ելանել... ասացից քեզ եթէ եկ։
24 Կինը համետեց էշը եւ ասաց իր ծառային. «Քշի՛ր ու գնա՛, մինչեւ որ ասեմ՝ “Կանգնի՛ր”: Բայց եթէ քեզ ասեմ՝ “Այստե՛ղ արի”, կը գաս:
24 Այն ատեն էշը պատրաստել տուաւ եւ ծառային ըսաւ. «Քշէ՛ ու մինչեւ որ քեզի չըսեմ, քշելէն ետ մի՛ կենար ինծի համար»։
zohrab-1805▾ eastern-1994▾ western am▾
4:244:24 И оседлала ослицу и сказала слуге своему: веди и иди; не останавливайся, доколе не скажу тебе.
4:24 καὶ και and; even ἐπέσαξεν επισαττω the ὄνον ονος donkey καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward τὸ ο the παιδάριον παιδαριον little boy αὐτῆς αυτος he; him ἄγε αγω lead; pass πορεύου πορευομαι travel; go μὴ μη not ἐπίσχῃς επεχω fix on; hold on μοι μοι me τοῦ ο the ἐπιβῆναι επιβαινω mount; step on ὅτι οτι since; that ἐὰν εαν and if; unless εἴπω επω say; speak σοι σοι you
4:24 וַֽ wˈa וְ and תַּחֲבֹשׁ֙ ttaḥᵃvˌōš חבשׁ saddle הָֽ hˈā הַ the אָתֹ֔ון ʔāṯˈôn אָתֹון she-ass וַ wa וְ and תֹּ֥אמֶר ttˌōmer אמר say אֶֽל־ ʔˈel- אֶל to נַעֲרָ֖הּ naʕᵃrˌāh נַעַר boy נְהַ֣ג nᵊhˈaḡ נהג drive וָ wā וְ and לֵ֑ךְ lˈēḵ הלך walk אַל־ ʔal- אַל not תַּעֲצָר־ taʕᵃṣor- עצר restrain לִ֣י lˈî לְ to לִ li לְ to רְכֹּ֔ב rᵊkkˈōv רכב ride כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if אָמַ֥רְתִּי ʔāmˌartî אמר say לָֽךְ׃ lˈāḵ לְ to
4:24. stravitque asinam et praecepit puero mina et propera ne mihi moram facias in eundo et hoc age quod praecipio tibiAnd she saddled an ass, and commanded her servant: Drive, and make haste, make no stay in going: And do that which I bid thee.
24. Then she saddled an ass, and said to her servant, Drive, and go forward; slacken me not the riding, except I bid thee.
4:24. And she saddled a donkey, and she instructed her servant: “Drive, and hurry on. You shall cause no delay for me in departing. And do whatever I instruct you to do.”
4:24. Then she saddled an ass, and said to her servant, Drive, and go forward; slack not [thy] riding for me, except I bid thee.
Then she saddled an ass, and said to her servant, Drive, and go forward; slack not [thy] riding for me, except I bid thee:

4:24 И оседлала ослицу и сказала слуге своему: веди и иди; не останавливайся, доколе не скажу тебе.
4:24
καὶ και and; even
ἐπέσαξεν επισαττω the
ὄνον ονος donkey
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τὸ ο the
παιδάριον παιδαριον little boy
αὐτῆς αυτος he; him
ἄγε αγω lead; pass
πορεύου πορευομαι travel; go
μὴ μη not
ἐπίσχῃς επεχω fix on; hold on
μοι μοι me
τοῦ ο the
ἐπιβῆναι επιβαινω mount; step on
ὅτι οτι since; that
ἐὰν εαν and if; unless
εἴπω επω say; speak
σοι σοι you
4:24
וַֽ wˈa וְ and
תַּחֲבֹשׁ֙ ttaḥᵃvˌōš חבשׁ saddle
הָֽ hˈā הַ the
אָתֹ֔ון ʔāṯˈôn אָתֹון she-ass
וַ wa וְ and
תֹּ֥אמֶר ttˌōmer אמר say
אֶֽל־ ʔˈel- אֶל to
נַעֲרָ֖הּ naʕᵃrˌāh נַעַר boy
נְהַ֣ג nᵊhˈaḡ נהג drive
וָ וְ and
לֵ֑ךְ lˈēḵ הלך walk
אַל־ ʔal- אַל not
תַּעֲצָר־ taʕᵃṣor- עצר restrain
לִ֣י lˈî לְ to
לִ li לְ to
רְכֹּ֔ב rᵊkkˈōv רכב ride
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
אָמַ֥רְתִּי ʔāmˌartî אמר say
לָֽךְ׃ lˈāḵ לְ to
4:24. stravitque asinam et praecepit puero mina et propera ne mihi moram facias in eundo et hoc age quod praecipio tibi
And she saddled an ass, and commanded her servant: Drive, and make haste, make no stay in going: And do that which I bid thee.
4:24. And she saddled a donkey, and she instructed her servant: “Drive, and hurry on. You shall cause no delay for me in departing. And do whatever I instruct you to do.”
4:24. Then she saddled an ass, and said to her servant, Drive, and go forward; slack not [thy] riding for me, except I bid thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:24: Drive, and go forward - It is customary in the East for a servant to walk along side or drive the ass his master rides. Sometimes he walks behind, and goads on the beast; and when it is to turn, he directs its head with the long pole of the goad. It is probably to this custom that the wise man alludes when he says, "I have seen servants on horses, and princes walking as servants on the earth," on the ground.
4 Kings (2 Kings) 4:26
Albert Barnes: Notes on the Bible - 1834
4:24: Slack not thy riding - Translate, "delay me not in my riding, except I bid thee." The servant went on foot with the donkey to urge it forward, as is the ordinary custom in the East.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: Then she: Exo 4:20; Sa1 25:20; Kg1 13:13, Kg1 13:23
an ass: These animals were not anciently, as now, used only by the lower classes, but were in general use among the noble and chief personages of the East, and it was not unusual for even the husband to walk by the side of his wife while thus riding; the driver, as was the custom, following. The Shunammite, when she went to the prophet, did not desire so much attendance; but only requested her husband to send her an ass and its driver.
Drive: Sa1 25:19
slack not thy riding for me: Heb. restrain not for me to ride
John Gill
Then she saddled an ass,.... Her servant did it by her order:
and said to her servant, drive, and go forward; make all the haste he could:
slack not thy riding for me, except I bid thee; do not be afraid of riding too fast for me; if thou dost, I will tell thee; till then, keep on a good pace: Abarbinel says she walked afoot all the way, and ordered the man not to slacken his pace in riding for her, unless she called to him; and the Targum seems to favour this sense,"do not press me to ride unless I call to thee;''so that the ass was for Elijah to ride on; but one would think, that, as she was in haste, quicker dispatch would be made by her riding than by walking, see 4Kings 4:22.
Robert Jamieson, A. R. Fausset and David Brown
Drive, and go forward--It is usual for women to ride on asses, accompanied by a servant, who walks behind and drives the beast with his stick, goading the animal at the speed required by his mistress. The Shunammite had to ride a journey of five or six hours to the top of Carmel.
4:254:25: եւ երթիցե՛ս առ այրն Աստուծոյ ՚ի լեառնն ՚ի Կարմելոս։ Եւ եղեւ իբրեւ ետես Եղիսեէ զգնալն նորա առ նա, եւ ասէ ցԳեեզի ցպատանեակն իւր. Ահա այն Սոմնացի՛ն է[3792]. [3792] Այլք. Զգալ նորա առ նա. եւ ասէ։
25 Կը քշես ու կը գնաս Աստծու մարդու մօտ, Կարմելոս լեռը»: Երբ Եղիսէէն տեսաւ, որ կինը գալիս է իր մօտ, ասաց իր սպասաւոր Գէեզիին.
25 Կարմեղոս լեռը երթալով, Աստուծոյ մարդուն քով գնաց։ Երբ Աստուծոյ մարդը զանիկա տեսաւ, իր ծառային Գէեզիին ըսաւ. «Ահա Սունամացի կինը կու գայ։
Եւ երթիցես`` առ այրն Աստուծոյ ի լեառնն ի Կարմեղոս: Եւ եղեւ իբրեւ ետես [49]Եղիսէ զգալ նորա առ նա, ասէ ցԳէեզի ցպատանեակն իւր. Ահա այն Սոմնացին է:

4:25: եւ երթիցե՛ս առ այրն Աստուծոյ ՚ի լեառնն ՚ի Կարմելոս։ Եւ եղեւ իբրեւ ետես Եղիսեէ զգնալն նորա առ նա, եւ ասէ ցԳեեզի ցպատանեակն իւր. Ահա այն Սոմնացի՛ն է[3792].
[3792] Այլք. Զգալ նորա առ նա. եւ ասէ։
25 Կը քշես ու կը գնաս Աստծու մարդու մօտ, Կարմելոս լեռը»: Երբ Եղիսէէն տեսաւ, որ կինը գալիս է իր մօտ, ասաց իր սպասաւոր Գէեզիին.
25 Կարմեղոս լեռը երթալով, Աստուծոյ մարդուն քով գնաց։ Երբ Աստուծոյ մարդը զանիկա տեսաւ, իր ծառային Գէեզիին ըսաւ. «Ահա Սունամացի կինը կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:254:25 И отправилась и прибыла к человеку Божию, к горе Кармил. И когда увидел человек Божий ее издали, то сказал слуге своему Гиезию: это та Сонамитянка.
4:25 δεῦρο δευρο come on; this point καὶ και and; even πορεύσῃ πορευομαι travel; go καὶ και and; even ἐλεύσῃ ερχομαι come; go πρὸς προς to; toward τὸν ο the ἄνθρωπον ανθρωπος person; human τοῦ ο the θεοῦ θεος God εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τὸ ο the Καρμήλιον καρμηλιος and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how εἶδεν οραω view; see Ελισαιε ελισαιε come; go αὐτήν αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Γιεζι γιεζι the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am δὴ δη in fact ἡ ο the Σωμανῖτις σωμανιτις that
4:25 וַ wa וְ and תֵּ֗לֶךְ ttˈēleḵ הלך walk וַ wa וְ and תָּבֹ֛וא ttāvˈô בוא come אֶל־ ʔel- אֶל to אִ֥ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain הַ ha הַ the כַּרְמֶ֑ל kkarmˈel כַּרְמֶל Carmel וַ֠ wa וְ and יְהִי yᵊhˌî היה be כִּ ki כְּ as רְאֹ֨ות rᵊʔˌôṯ ראה see אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֹתָהּ֙ ʔōṯˌāh אֵת [object marker] מִ mi מִן from נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to גֵּיחֲזִ֣י gêḥᵃzˈî גֵּיחֲזִי Gehazi נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy הִנֵּ֖ה hinnˌē הִנֵּה behold הַ ha הַ the שּׁוּנַמִּ֥ית ššûnammˌîṯ שׁוּנַמִּי Shunammite הַ ha הַ the לָּֽז׃ llˈāz לָז this there
4:25. profecta est igitur et venit ad virum Dei in montem Carmeli cumque vidisset eam vir Dei de contra ait ad Giezi puerum suum ecce Sunamitis illaSo she went forward, and came to the man of God, to mount Carmel: and when the man of God saw her coming towards, he said to Giezi, his servant: Behold that Sunamitess.
25. So she went, and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is the Shunammite:
4:25. And so she set out. And she came to the man of God, on mount Carmel. And when the man of God had seen her at a distance, he said to his servant Gehazi: “Behold, it is that Shunammite woman.
4:25. So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, [yonder is] that Shunammite:
So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, [yonder is] that Shunammite:

4:25 И отправилась и прибыла к человеку Божию, к горе Кармил. И когда увидел человек Божий ее издали, то сказал слуге своему Гиезию: это та Сонамитянка.
4:25
δεῦρο δευρο come on; this point
καὶ και and; even
πορεύσῃ πορευομαι travel; go
καὶ και and; even
ἐλεύσῃ ερχομαι come; go
πρὸς προς to; toward
τὸν ο the
ἄνθρωπον ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Καρμήλιον καρμηλιος and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
εἶδεν οραω view; see
Ελισαιε ελισαιε come; go
αὐτήν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Γιεζι γιεζι the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
ο the
Σωμανῖτις σωμανιτις that
4:25
וַ wa וְ and
תֵּ֗לֶךְ ttˈēleḵ הלך walk
וַ wa וְ and
תָּבֹ֛וא ttāvˈô בוא come
אֶל־ ʔel- אֶל to
אִ֥ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
הַ֣ר hˈar הַר mountain
הַ ha הַ the
כַּרְמֶ֑ל kkarmˈel כַּרְמֶל Carmel
וַ֠ wa וְ and
יְהִי yᵊhˌî היה be
כִּ ki כְּ as
רְאֹ֨ות rᵊʔˌôṯ ראה see
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֹתָהּ֙ ʔōṯˌāh אֵת [object marker]
מִ mi מִן from
נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
גֵּיחֲזִ֣י gêḥᵃzˈî גֵּיחֲזִי Gehazi
נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy
הִנֵּ֖ה hinnˌē הִנֵּה behold
הַ ha הַ the
שּׁוּנַמִּ֥ית ššûnammˌîṯ שׁוּנַמִּי Shunammite
הַ ha הַ the
לָּֽז׃ llˈāz לָז this there
4:25. profecta est igitur et venit ad virum Dei in montem Carmeli cumque vidisset eam vir Dei de contra ait ad Giezi puerum suum ecce Sunamitis illa
So she went forward, and came to the man of God, to mount Carmel: and when the man of God saw her coming towards, he said to Giezi, his servant: Behold that Sunamitess.
4:25. And so she set out. And she came to the man of God, on mount Carmel. And when the man of God had seen her at a distance, he said to his servant Gehazi: “Behold, it is that Shunammite woman.
4:25. So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, [yonder is] that Shunammite:
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Albert Barnes: Notes on the Bible - 1834
4:25: The distance was about sixteen or seventeen miles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: to mount: Kg2 2:25; Kg1 18:19, Kg1 18:42; Isa 35:2
John Gill
So she went and came unto the man of God at Mount Carmel,.... Where Elijah used to be, and where, perhaps, was a school of the prophets; this, according to Bunting (x), was sixteen miles from Shunem:
and it came to pass, when the man of God saw her afar off; as he might from the eminence of the mountain:
that he said to Gehazi his servant, behold, yonder is that Shunammite; that has so often and so hospitably entertained us at her house.
(x) Travels, &c. p. 207.
4:264:26: ընթա՛ ընդ առաջ նորա եւ ասասցես. Ողջո՛յն է քեզ, եւ ողջո՛յն է առն քում, եւ ողջո՛յն է մանկանն։ Եւ նա ասէ. Ողջո՛յն է[3793]։ [3793] Օրինակ մի. Ողջոյն է քեզ. ողջոյն է տան քում, ողջոյն է ման՛՛։
26 «Ահա նա այն սոմնացի կինն է: Ընդառա՛ջ գնա եւ հարցրո՛ւ. “Ողջ-առո՞ղջ ես, ողջ-առո՞ղջ է ամուսինդ, ողջ-առո՞ղջ է երեխադ”»: Նա ասաց. «Ողջ-առողջ ենք»:
26 Վազէ՛, դիմաւորէ՛ զանիկա ու անոր ըսէ. ‘Ողջ առո՞ղջ ես, այրդ ողջ առո՞ղջ է, տղան ողջ առո՞ղջ է’»։
ընթա ընդ առաջ նորա եւ ասասցես. Ողջո՞յն է քեզ, եւ ողջո՞յն է առն քում, եւ ողջո՞յն է մանկանն: Եւ նա ասէ. Ողջոյն է:

4:26: ընթա՛ ընդ առաջ նորա եւ ասասցես. Ողջո՛յն է քեզ, եւ ողջո՛յն է առն քում, եւ ողջո՛յն է մանկանն։ Եւ նա ասէ. Ողջո՛յն է[3793]։
[3793] Օրինակ մի. Ողջոյն է քեզ. ողջոյն է տան քում, ողջոյն է ման՛՛։
26 «Ահա նա այն սոմնացի կինն է: Ընդառա՛ջ գնա եւ հարցրո՛ւ. “Ողջ-առո՞ղջ ես, ողջ-առո՞ղջ է ամուսինդ, ողջ-առո՞ղջ է երեխադ”»: Նա ասաց. «Ողջ-առողջ ենք»:
26 Վազէ՛, դիմաւորէ՛ զանիկա ու անոր ըսէ. ‘Ողջ առո՞ղջ ես, այրդ ողջ առո՞ղջ է, տղան ողջ առո՞ղջ է’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:264:26 Побеги к ней навстречу и скажи ей: >~--- Она сказала: здоровы.
4:26 νῦν νυν now; present δράμε τρεχω run εἰς εις into; for ἀπαντὴν απαντη he; him καὶ και and; even ἐρεῖς ερεω.1 state; mentioned εἰ ει if; whether εἰρήνη ειρηνη peace σοι σοι you εἰ ει if; whether εἰρήνη ειρηνη peace τῷ ο the ἀνδρί ανηρ man; husband σου σου of you; your εἰ ει if; whether εἰρήνη ειρηνη peace τῷ ο the παιδαρίῳ παιδαριον little boy ἡ ο the δὲ δε though; while εἶπεν επω say; speak Εἰρήνη ειρηνη peace
4:26 עַתָּה֮ ʕattā עַתָּה now רֽוּץ־ rˈûṣ- רוץ run נָ֣א nˈā נָא yeah לִ li לְ to קְרָאתָהּ֒ qᵊrāṯˌāh קרא encounter וֶ we וְ and אֱמָר־ ʔᵉmor- אמר say לָ֗הּ lˈāh לְ to הֲ hᵃ הֲ [interrogative] שָׁלֹ֥ום šālˌôm שָׁלֹום peace לָ֛ךְ lˈāḵ לְ to הֲ hᵃ הֲ [interrogative] שָׁלֹ֥ום šālˌôm שָׁלֹום peace לְ lᵊ לְ to אִישֵׁ֖ךְ ʔîšˌēḵ אִישׁ man הֲ hᵃ הֲ [interrogative] שָׁלֹ֣ום šālˈôm שָׁלֹום peace לַ la לְ to † הַ the יָּ֑לֶד yyˈāleḏ יֶלֶד boy וַ wa וְ and תֹּ֖אמֶר ttˌōmer אמר say שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
4:26. vade ergo in occursum eius et dic ei rectene agitur circa te et circa virum tuum et circa filium tuum quae respondit recteGo, therefore, to meet her, and say to her: Is all well with thee, and with thy husband, and with thy son? And she answered: Well.
26. run, I pray thee, now to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well.
4:26. So then, go to meet her, and say to her, ‘Does all go well concerning you, and your husband, and your son?’ ” And she answered, “It is well.”
4:26. Run now, I pray thee, to meet her, and say unto her, [Is it] well with thee? [is it] well with thy husband? [is it] well with the child? And she answered, [It is] well.
Run now, I pray thee, to meet her, and say unto her, [Is it] well with thee? [is it] well with thy husband? [is it] well with the child? And she answered, [It is] well:

4:26 Побеги к ней навстречу и скажи ей: <<здорова ли ты? здоров ли муж твой? здоров ли ребенок?>>~--- Она сказала: здоровы.
4:26
νῦν νυν now; present
δράμε τρεχω run
εἰς εις into; for
ἀπαντὴν απαντη he; him
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
εἰ ει if; whether
εἰρήνη ειρηνη peace
σοι σοι you
εἰ ει if; whether
εἰρήνη ειρηνη peace
τῷ ο the
ἀνδρί ανηρ man; husband
σου σου of you; your
εἰ ει if; whether
εἰρήνη ειρηνη peace
τῷ ο the
παιδαρίῳ παιδαριον little boy
ο the
δὲ δε though; while
εἶπεν επω say; speak
Εἰρήνη ειρηνη peace
4:26
עַתָּה֮ ʕattā עַתָּה now
רֽוּץ־ rˈûṣ- רוץ run
נָ֣א nˈā נָא yeah
לִ li לְ to
קְרָאתָהּ֒ qᵊrāṯˌāh קרא encounter
וֶ we וְ and
אֱמָר־ ʔᵉmor- אמר say
לָ֗הּ lˈāh לְ to
הֲ hᵃ הֲ [interrogative]
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
לָ֛ךְ lˈāḵ לְ to
הֲ hᵃ הֲ [interrogative]
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
לְ lᵊ לְ to
אִישֵׁ֖ךְ ʔîšˌēḵ אִישׁ man
הֲ hᵃ הֲ [interrogative]
שָׁלֹ֣ום šālˈôm שָׁלֹום peace
לַ la לְ to
הַ the
יָּ֑לֶד yyˈāleḏ יֶלֶד boy
וַ wa וְ and
תֹּ֖אמֶר ttˌōmer אמר say
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
4:26. vade ergo in occursum eius et dic ei rectene agitur circa te et circa virum tuum et circa filium tuum quae respondit recte
Go, therefore, to meet her, and say to her: Is all well with thee, and with thy husband, and with thy son? And she answered: Well.
4:26. So then, go to meet her, and say to her, ‘Does all go well concerning you, and your husband, and your son?’ ” And she answered, “It is well.”
4:26. Run now, I pray thee, to meet her, and say unto her, [Is it] well with thee? [is it] well with thy husband? [is it] well with the child? And she answered, [It is] well.
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Adam Clarke: Commentary on the Bible - 1831
4:26: It is well - How strong was her faith in God and submission to his authority! Though the heaviest family affliction that could befall her and her husband had now taken place; yet, believing that it was a dispensation of Providence which was in itself neither unwise nor unkind, she said, It is well with me, with my husband, and with my child. We may farther remark that, in her days, the doctrine of reprobate infants had not disgraced the pure religion of the God of endless compassion. She had no doubts concerning the welfare of her child, even with respect to another world; and who but a pagan or a stoic can entertain a contrary doctrine?
4 Kings (2 Kings) 4:27
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: Run now: Zac 2:4
Is it well with thee: Gen 29:6, Gen 37:14; Sa1 17:18; Mat 10:12, Mat 10:13; Act 15:36
It is well: Kg2 4:23; Lev 10:3; Sa1 3:18; Job 1:21, Job 1:22; Psa 39:9
John Gill
Run now, I pray thee, to meet her,.... In respect to her, and to know the occasion of her coming; something is the cause of it:
and say unto her, is it well with thee? is it well with thy husband? is it well with the child? has any disaster befallen thee, thy husband, or the child? are all in good health? or does any disorder attend any of them?
and she answered, it is well; as in general they were, the greatest part, she and her husband; and though the child was dead, yet, if gone to heaven, as she might hope, it was well too; and it is right to judge and say, that all that the Lord does is well: she gives a short answer to the servant, not being willing to be detained, and being desirous of telling her case to the prophet himself.
John Wesley
It is - So it was in some respects, because it was the will of a wise and good God, and therefore best for her. When God calls away our dearest relations by death, it becomes us to say, it is well both with us and them. It is well, for all is well that God doth: all is well with them that are gone, if they are gone to heaven. And all is well with us that stay behind, if by the affliction we are furthered in our way thither.
Robert Jamieson, A. R. Fausset and David Brown
And she answered, It is well--Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss for the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped not in her ascent till she had disburdened her heavy-laden spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of disrespect to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwhelmed with some unknown cause of distress. How great is a mother's love! how wondrous are the works of Providence! The Shunammite had not sought a son from the prophet--her child was, in every respect, the free gift of God. Was she then allowed to rejoice in the possession for a little, only to be pierced with sorrow by seeing the corpse of the cherished boy? Perish, doubt and unbelief! This event happened that "the works of God should be made manifest" in His prophet, "and for the glory of God."
4:274:27: Եւ եկն առ Եղիսեէ ՚ի լեառնն, եւ բո՛ւռն եհար զոտից նորա. եւ մատեաւ Գեեզի մերժե՛լ զնա. եւ ասէ Եղիսեէ. Թո՛յլ տուր դմա, զի անձն դորա ցաւագին է. եւ Տէր թաքոյց յինէն, եւ ո՛չ պատմեաց ինձ[3794]։ [3794] Բազումք. Զի անձն նորա ցաւա՛՛։
27 Ապա եկաւ Եղիսէէի մօտ, լեռը, եւ գրկեց նրա ոտքերը: Գէեզին մօտեցաւ, որ նրան յետ քաշի, բայց Եղիսէէն ասաց. «Թո՛յլ տուր նրան, որովհետեւ նրա սիրտը վշտահար է, եւ Տէրն ինձնից դա թաքցրել է, չի յայտնել ինձ»:
27 Կինը ըսաւ. «Ողջ առողջ ենք»։ Կինը լեռը Աստուծոյ մարդուն գնաց եւ անոր ոտքերուն փաթթուեցաւ։ Գէեզին մօտեցաւ, որպէս զի զանիկա ետ քաշէ, բայց Աստուծոյ մարդը ըսաւ. «Թո՛ղ տուր զանիկա, քանզի անոր սիրտը ցաւած է. բայց Տէրը ինձմէ պահեց ու ինծի չյայտնեց»։
Եւ եկն առ [50]Եղիսէ ի լեառնն, եւ բուռն եհար զոտից նորա. եւ մատեաւ Գէեզի մերժել զնա. եւ ասէ [51]Եղիսէ. Թոյլ տուր դմա, զի անձն դորա ցաւագին է. եւ Տէր թաքոյց յինէն եւ ոչ պատմեաց ինձ:

4:27: Եւ եկն առ Եղիսեէ ՚ի լեառնն, եւ բո՛ւռն եհար զոտից նորա. եւ մատեաւ Գեեզի մերժե՛լ զնա. եւ ասէ Եղիսեէ. Թո՛յլ տուր դմա, զի անձն դորա ցաւագին է. եւ Տէր թաքոյց յինէն, եւ ո՛չ պատմեաց ինձ[3794]։
[3794] Բազումք. Զի անձն նորա ցաւա՛՛։
27 Ապա եկաւ Եղիսէէի մօտ, լեռը, եւ գրկեց նրա ոտքերը: Գէեզին մօտեցաւ, որ նրան յետ քաշի, բայց Եղիսէէն ասաց. «Թո՛յլ տուր նրան, որովհետեւ նրա սիրտը վշտահար է, եւ Տէրն ինձնից դա թաքցրել է, չի յայտնել ինձ»:
27 Կինը ըսաւ. «Ողջ առողջ ենք»։ Կինը լեռը Աստուծոյ մարդուն գնաց եւ անոր ոտքերուն փաթթուեցաւ։ Գէեզին մօտեցաւ, որպէս զի զանիկա ետ քաշէ, բայց Աստուծոյ մարդը ըսաւ. «Թո՛ղ տուր զանիկա, քանզի անոր սիրտը ցաւած է. բայց Տէրը ինձմէ պահեց ու ինծի չյայտնեց»։
zohrab-1805▾ eastern-1994▾ western am▾
4:274:27 Когда же пришла к человеку Божию на гору, ухватилась за ноги его. И подошел Гиезий, чтобы отвести ее; но человек Божий сказал: оставь ее, душа у нее огорчена, а Господь скрыл от меня и не объявил мне.
4:27 καὶ και and; even ἦλθεν ερχομαι come; go πρὸς προς to; toward Ελισαιε ελισαιε into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even ἐπελάβετο επιλαμβανομαι take hold / after τῶν ο the ποδῶν πους foot; pace αὐτοῦ αυτος he; him καὶ και and; even ἤγγισεν εγγιζω get close; near Γιεζι γιεζι thrust away; reject αὐτήν αυτος he; him καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε dismiss; leave αὐτήν αυτος he; him ὅτι οτι since; that ἡ ο the ψυχὴ ψυχη soul αὐτῆς αυτος he; him κατώδυνος κατωδυνος he; him καὶ και and; even κύριος κυριος lord; master ἀπέκρυψεν αποκρυπτω hide away ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even οὐκ ου not ἀνήγγειλέν αναγγελλω announce μοι μοι me
4:27 וַ wa וְ and תָּבֹ֞א ttāvˈō בוא come אֶל־ ʔel- אֶל to אִ֤ישׁ ʔˈîš אִישׁ man הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to הָ hā הַ the הָ֔ר hˈār הַר mountain וַֽ wˈa וְ and תַּחֲזֵ֖ק ttaḥᵃzˌēq חזק be strong בְּ bᵊ בְּ in רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot וַ wa וְ and יִּגַּ֨שׁ yyiggˌaš נגשׁ approach גֵּֽיחֲזִ֜י gˈêḥᵃzˈî גֵּיחֲזִי Gehazi לְ lᵊ לְ to הָדְפָ֗הּ hāḏᵊfˈāh הדף push וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אִ֨ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s) הַרְפֵּֽה־ harpˈē- רפה be slack לָהּ֙ lˌāh לְ to כִּֽי־ kˈî- כִּי that נַפְשָׁ֣הּ nafšˈāh נֶפֶשׁ soul מָֽרָה־ mˈārā- מרר be bitter לָ֔הּ lˈāh לְ to וַֽ wˈa וְ and יהוָה֙ [yhwˌāh] יְהוָה YHWH הֶעְלִ֣ים heʕlˈîm עלם hide מִמֶּ֔נִּי mimmˈennî מִן from וְ wᵊ וְ and לֹ֥א lˌō לֹא not הִגִּ֖יד higgˌîḏ נגד report לִֽי׃ lˈî לְ to
4:27. cumque venisset ad virum Dei in monte adprehendit pedes eius et accessit Giezi ut amoveret eam et ait homo Dei dimitte illam anima enim eius in amaritudine est et Dominus celavit me et non indicavit mihiAnd when she came to the man of God, to the mount, she caught hold on his feet: and Giezi came to remove her. And the man of God said: Let her alone for her soul is in anguish, and the Lord hath hid it from me, and hath not told me.
27. And when she came to the man of God to the hill, she caught hold of his feet. And Gehazi came near to thrust her away; but the man of God said, Let her alone: for her soul is vexed within her; and the LORD hath hid it from me, and hath not told me.
4:27. And when she had arrived at the man of God, on the mount, she took hold of his feet. And Gehazi drew near, so that he might remove her. But the man of God said: “Permit her. For her soul is in bitterness. And the Lord has concealed it from me, and has not revealed it to me.”
4:27. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul [is] vexed within her: and the LORD hath hid [it] from me, and hath not told me.
And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul [is] vexed within her: and the LORD hath hid [it] from me, and hath not told me:

4:27 Когда же пришла к человеку Божию на гору, ухватилась за ноги его. И подошел Гиезий, чтобы отвести ее; но человек Божий сказал: оставь ее, душа у нее огорчена, а Господь скрыл от меня и не объявил мне.
4:27
καὶ και and; even
ἦλθεν ερχομαι come; go
πρὸς προς to; toward
Ελισαιε ελισαιε into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
ἐπελάβετο επιλαμβανομαι take hold / after
τῶν ο the
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
καὶ και and; even
ἤγγισεν εγγιζω get close; near
Γιεζι γιεζι thrust away; reject
αὐτήν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε dismiss; leave
αὐτήν αυτος he; him
ὅτι οτι since; that
ο the
ψυχὴ ψυχη soul
αὐτῆς αυτος he; him
κατώδυνος κατωδυνος he; him
καὶ και and; even
κύριος κυριος lord; master
ἀπέκρυψεν αποκρυπτω hide away
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
οὐκ ου not
ἀνήγγειλέν αναγγελλω announce
μοι μοι me
4:27
וַ wa וְ and
תָּבֹ֞א ttāvˈō בוא come
אֶל־ ʔel- אֶל to
אִ֤ישׁ ʔˈîš אִישׁ man
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
הָ הַ the
הָ֔ר hˈār הַר mountain
וַֽ wˈa וְ and
תַּחֲזֵ֖ק ttaḥᵃzˌēq חזק be strong
בְּ bᵊ בְּ in
רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot
וַ wa וְ and
יִּגַּ֨שׁ yyiggˌaš נגשׁ approach
גֵּֽיחֲזִ֜י gˈêḥᵃzˈî גֵּיחֲזִי Gehazi
לְ lᵊ לְ to
הָדְפָ֗הּ hāḏᵊfˈāh הדף push
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
אִ֨ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הַרְפֵּֽה־ harpˈē- רפה be slack
לָהּ֙ lˌāh לְ to
כִּֽי־ kˈî- כִּי that
נַפְשָׁ֣הּ nafšˈāh נֶפֶשׁ soul
מָֽרָה־ mˈārā- מרר be bitter
לָ֔הּ lˈāh לְ to
וַֽ wˈa וְ and
יהוָה֙ [yhwˌāh] יְהוָה YHWH
הֶעְלִ֣ים heʕlˈîm עלם hide
מִמֶּ֔נִּי mimmˈennî מִן from
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הִגִּ֖יד higgˌîḏ נגד report
לִֽי׃ lˈî לְ to
4:27. cumque venisset ad virum Dei in monte adprehendit pedes eius et accessit Giezi ut amoveret eam et ait homo Dei dimitte illam anima enim eius in amaritudine est et Dominus celavit me et non indicavit mihi
And when she came to the man of God, to the mount, she caught hold on his feet: and Giezi came to remove her. And the man of God said: Let her alone for her soul is in anguish, and the Lord hath hid it from me, and hath not told me.
4:27. And when she had arrived at the man of God, on the mount, she took hold of his feet. And Gehazi drew near, so that he might remove her. But the man of God said: “Permit her. For her soul is in bitterness. And the Lord has concealed it from me, and has not revealed it to me.”
4:27. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul [is] vexed within her: and the LORD hath hid [it] from me, and hath not told me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:27: The Lord hath hid it from me, and hath not told me - In reference to this point he had not now the discernment of spirits. This, and the gift of prophecy, were influences which God gave and suspended as his infinite wisdom saw good.
4 Kings (2 Kings) 4:28
Albert Barnes: Notes on the Bible - 1834
4:27: She caught him by the feet - To lay hold of the knees or feet has always been thought in the East to add force to supplication, and is practiced even at the present day. Compare Mat 18:29; Joh 11:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: him by the feet: Heb. by his feet, Mat 28:9; Luk 7:38
thrust: Mat 15:23, Mat 20:31; Mar 10:13; Joh 4:27, Joh 12:4-6
Let her alone: Mar 14:6; Joh 12:7
vexed: Heb. bitter, Sa1 1:10; Job 10:1; Pro 14:10, Pro 18:14
hid it from me: Kg2 6:12; Gen 18:17; Sa2 7:3; Amo 3:7; Joh 15:15
Geneva 1599
And when she came to the man of God to the hill, she (o) caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul [is] vexed within her: and the LORD hath hid [it] from me, and hath not told me.
(o) In token of humility and joy that she had met with him.
John Gill
And when she came to the man of God to the hill,.... To the top of it:
she caught him by the feet; in reverence to him, and as a supplicant, she prostrated herself at his feet, and, out of affection to him, caught hold on them, and held them fast, and determined not to leave him until he had promised to go with her, see Mt 28:9. It was usual with the Jews to lay hold on and kiss the feet or knees of those to whom they did homage, or made supplication, see Mt 28:9. See Gill on Lk 7:38, and so with the Greeks, as may be observed in various passages in Homer (y) and others:
but Gehazi came near to thrust her away; as being troublesome and disagreeable to his master, and not for her honour and credit:
and the man of God said, let her alone, for her soul is vexed within her; or "is bitter" (z), full of trouble and distress, and knows not what to do, nor very well what she does:
and the Lord hath hid it from me, and hath not told me: what is the cause of this her trouble; for prophets did not know things of themselves, nor had they the vision of prophecy at their will and pleasure, but according to the will of God.
(y) Vid. Barthium ad Claudian. de Raptu Proserpin. l. 1. ver. 50. (z) "amara", Pagninus, Montanus, &c.
John Wesley
The feet - She fell at his feet and touched them, as a most humble and earnest supplicant. Withal, she intimated, what she durst not presume to express in words, that she desired him to go along with her. Let her alone - Disturb her not, for this gesture is a sign of some extraordinary grief. Hid it - Whereby he signifies, that what he knew or did, was not by any virtue inherent in himself, but from God, who revealed to him only what and when he pleased.
4:284:28: Եւ նա ասէ. Միթէ խնդրեցի՞ որդի ՚ի տեառնէ իմմէ, ո՞չ ասացի թէ մի՛ խաբեր զիս։
28 Կինն ասաց. «Մի՞թէ ես իմ տիրոջից որդի խնդրեցի, չասացի՞, թէ՝ “Մի՛ խաբիր ինձ”»:
28 Կինը ըսաւ. Ես իմ տիրոջմէս որդի խնդրեցի՞. ես չըսի՞ թէ ‘Զիս մի՛ խաբեր’»։
Եւ նա ասէ. Միթէ խնդրեցի՞ որդի ի տեառնէ իմմէ. ո՞չ ասացի թէ` Մի՛ խաբեր զիս:

4:28: Եւ նա ասէ. Միթէ խնդրեցի՞ որդի ՚ի տեառնէ իմմէ, ո՞չ ասացի թէ մի՛ խաբեր զիս։
28 Կինն ասաց. «Մի՞թէ ես իմ տիրոջից որդի խնդրեցի, չասացի՞, թէ՝ “Մի՛ խաբիր ինձ”»:
28 Կինը ըսաւ. Ես իմ տիրոջմէս որդի խնդրեցի՞. ես չըսի՞ թէ ‘Զիս մի՛ խաբեր’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:284:28 И сказала она: просила ли я сына у господина моего? не говорила ли я: >?
4:28 ἡ ο the δὲ δε though; while εἶπεν επω say; speak μὴ μη not ᾐτησάμην αιτεω ask υἱὸν υιος son παρὰ παρα from; by τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine οὐκ ου not εἶπα επω say; speak οὐ ου not πλανήσεις πλαναω mislead; wander μετ᾿ μετα with; amid ἐμοῦ εμου my
4:28 וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say הֲ hᵃ הֲ [interrogative] שָׁאַ֥לְתִּי šāʔˌaltî שׁאל ask בֵ֖ן vˌēn בֵּן son מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with אֲדֹנִ֑י ʔᵃḏōnˈî אָדֹון lord הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not אָמַ֔רְתִּי ʔāmˈartî אמר say לֹ֥א lˌō לֹא not תַשְׁלֶ֖ה ṯašlˌeh שׁלה be easy אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
4:28. quae dixit illi numquid petivi filium a domino meo numquid non dixi tibi ne inludas meAnd she said to him: Did I ask a son of my lord? did I not say to thee: Do not deceive me?
28. Then she said, Did I desire a son of my lord? did I not say, Do not deceive me?
4:28. And she said to him: “Did I ask a son from my lord? Did I not say to you, ‘You should not deceive me?’ ”
4:28. Then she said, Did I desire a son of my lord? did I not say, Do not deceive me?
Then she said, Did I desire a son of my lord? did I not say, Do not deceive me:

4:28 И сказала она: просила ли я сына у господина моего? не говорила ли я: <<не обманывай меня>>?
4:28
ο the
δὲ δε though; while
εἶπεν επω say; speak
μὴ μη not
ᾐτησάμην αιτεω ask
υἱὸν υιος son
παρὰ παρα from; by
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
οὐκ ου not
εἶπα επω say; speak
οὐ ου not
πλανήσεις πλαναω mislead; wander
μετ᾿ μετα with; amid
ἐμοῦ εμου my
4:28
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
שָׁאַ֥לְתִּי šāʔˌaltî שׁאל ask
בֵ֖ן vˌēn בֵּן son
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
אֲדֹנִ֑י ʔᵃḏōnˈî אָדֹון lord
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
אָמַ֔רְתִּי ʔāmˈartî אמר say
לֹ֥א lˌō לֹא not
תַשְׁלֶ֖ה ṯašlˌeh שׁלה be easy
אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
4:28. quae dixit illi numquid petivi filium a domino meo numquid non dixi tibi ne inludas me
And she said to him: Did I ask a son of my lord? did I not say to thee: Do not deceive me?
4:28. And she said to him: “Did I ask a son from my lord? Did I not say to you, ‘You should not deceive me?’ ”
4:28. Then she said, Did I desire a son of my lord? did I not say, Do not deceive me?
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
4:28: Did I desire a son of my lord? - I expressed no such wish to thee; I was contented and happy; and when thou didst promise me a son, did I not say, Do not deceive me? Do not mock me with a child which shall grow up to be attractive and engaging, but of whom I shall soon be deprived by death.
4 Kings (2 Kings) 4:29
Albert Barnes: Notes on the Bible - 1834
4:28: Great grief shrinks from putting itself into words. The Shunammite cannot bring herself to say, "My son is dead;" but by reproaching the prophet with having "deceived" her, she sufficiently indicates her loss.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: Did I desire: Gen 30:1
Do not: Kg2 4:16
John Gill
Then she said, did I desire a son of my lord?.... It was not at her request she had one, at least the first motion was not from her; the prophet first told her, and assured her she should have one, without her asking for it; she might be pleased with it, and desire the promise might be fulfilled; but it was not an inordinate, importunate, desire of one, in which she had exceeded, that so the taking it away from her might be a correction of her for it:
did I not say, do not deceive me; by giving hopes of a child, and yet have none; and now it was equally the same, or worse, to have one, and then to have it taken away again as soon as had almost; so the Targum,"did I not say unto thee, if a child is given me, let it live, if not, do not trouble or grieve me;''and then, no doubt, she told him plainly the child was dead, and where she had laid it, though not recorded.
John Wesley
She said - This child was not given to me upon my immoderate desire, for which I might have justly been thus chastised, but was freely promised by thee in God's name, and from his special favour. Deceive me - With vain hopes of a comfort that I should never have. And I had been much happier if I had never had it, than to lose it so quickly.
4:294:29: Եւ ասէ Եղիսեէ ցԳեեզի. Ա՛ծ գօտի ընդ մէջ քո. եւ ա՛ռ զցուպդ իմ ՚ի ձեռին քո եւ ե՛րթ. եւ եթէ գտանիցես զա՛յր ոք մի՛ օրհնեսցես զնա. եւ եթէ օրհնեսցէ զքեզ այր ոք՝ մի՛ տացես նմա պատասխանի. եւ դիցես զցուպդ իմ ՚ի վերայ երեսաց մանկանն[3795]։ [3795] Յօրինակին պակասէր. Եւ առ զցուպդ իմ ՚ի ձեռին։ Ոմանք. ՚Ի ձեռին քում... զայր ոք, մի՛ ա՛համարհեսցես զնա... մի տայցես պատասխանի։
29 Եղիսէէն ասաց Գէեզիին. «Գօտի՛ կապիր մէջքիդ, իմ ցուպը ձեռքդ վերցրո՛ւ եւ գնա՛: Եթէ որեւէ մէկին հանդիպես, բարեւ մի՛ տուր, եթէ որեւէ մէկը քեզ բարեւ տայ, մի՛ պատասխանիր, իմ ցուպը դի՛ր երեխայի երեսին»:
29 Եղիսէ Գէեզին ըսաւ. «Մէջքդ գօտի կապէ եւ իմ գաւազանս ձեռքդ առ ու գնա՛։ Եթէ մարդու մը հանդիպիս՝ անոր բարեւ մի՛ տար ու եթէ մարդ մը քեզի բարեւ տայ՝ պատասխան մի՛ տար եւ իմ գաւազանս տղուն երեսին վրայ դիր»։
Եւ ասէ Եղիսէ ցԳէեզի. Ած գօտի ընդ մէջ քո, եւ առ զցուպդ իմ ի ձեռին քո եւ երթ. եւ եթէ գտանիցես զայր ոք` մի՛ օրհնեսցես զնա, եւ եթէ օրհնեսցէ զքեզ այր ոք` մի՛ տացես նմա պատասխանի. եւ դիցես զցուպդ իմ ի վերայ երեսաց մանկանն:

4:29: Եւ ասէ Եղիսեէ ցԳեեզի. Ա՛ծ գօտի ընդ մէջ քո. եւ ա՛ռ զցուպդ իմ ՚ի ձեռին քո եւ ե՛րթ. եւ եթէ գտանիցես զա՛յր ոք մի՛ օրհնեսցես զնա. եւ եթէ օրհնեսցէ զքեզ այր ոք՝ մի՛ տացես նմա պատասխանի. եւ դիցես զցուպդ իմ ՚ի վերայ երեսաց մանկանն[3795]։
[3795] Յօրինակին պակասէր. Եւ առ զցուպդ իմ ՚ի ձեռին։ Ոմանք. ՚Ի ձեռին քում... զայր ոք, մի՛ ա՛համարհեսցես զնա... մի տայցես պատասխանի։
29 Եղիսէէն ասաց Գէեզիին. «Գօտի՛ կապիր մէջքիդ, իմ ցուպը ձեռքդ վերցրո՛ւ եւ գնա՛: Եթէ որեւէ մէկին հանդիպես, բարեւ մի՛ տուր, եթէ որեւէ մէկը քեզ բարեւ տայ, մի՛ պատասխանիր, իմ ցուպը դի՛ր երեխայի երեսին»:
29 Եղիսէ Գէեզին ըսաւ. «Մէջքդ գօտի կապէ եւ իմ գաւազանս ձեռքդ առ ու գնա՛։ Եթէ մարդու մը հանդիպիս՝ անոր բարեւ մի՛ տար ու եթէ մարդ մը քեզի բարեւ տայ՝ պատասխան մի՛ տար եւ իմ գաւազանս տղուն երեսին վրայ դիր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:294:29 И сказал он Гиезию: опояшь чресла твои и возьми жезл мой в руку твою, и пойди; если встретишь кого, не приветствуй его, и если кто будет тебя приветствовать, не отвечай ему; и положи посох мой на лице ребенка.
4:29 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε the Γιεζι γιεζι gird τὴν ο the ὀσφύν οσφυς loins; waist σου σου of you; your καὶ και and; even λαβὲ λαμβανω take; get τὴν ο the βακτηρίαν βακτηρια of me; mine ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your καὶ και and; even δεῦρο δευρο come on; this point ὅτι οτι since; that ἐὰν εαν and if; unless εὕρῃς ευρισκω find ἄνδρα ανηρ man; husband οὐκ ου not εὐλογήσεις ευλογεω commend; acclaim αὐτόν αυτος he; him καὶ και and; even ἐὰν εαν and if; unless εὐλογήσῃ ευλογεω commend; acclaim σε σε.1 you ἀνήρ ανηρ man; husband οὐκ ου not ἀποκριθήσῃ αποκρινομαι respond αὐτῷ αυτος he; him καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another τὴν ο the βακτηρίαν βακτηρια of me; mine ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τοῦ ο the παιδαρίου παιδαριον little boy
4:29 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לְ lᵊ לְ to גֵיחֲזִ֜י ḡêḥᵃzˈî גֵּיחֲזִי Gehazi חֲגֹ֣ר ḥᵃḡˈōr חגר gird מָתְנֶ֗יךָ moṯnˈeʸḵā מָתְנַיִם hips וְ wᵊ וְ and קַ֨ח qˌaḥ לקח take מִשְׁעַנְתִּ֣י mišʕantˈî מִשְׁעֶנֶת support בְ vᵊ בְּ in יָדְךָ֮ yāḏᵊḵˈā יָד hand וָ wā וְ and לֵךְ֒ lēḵ הלך walk כִּֽי־ kˈî- כִּי that תִמְצָ֥א ṯimṣˌā מצא find אִישׁ֙ ʔîš אִישׁ man לֹ֣א lˈō לֹא not תְבָרְכֶ֔נּוּ ṯᵊvārᵊḵˈennû ברך bless וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יְבָרֶכְךָ֥ yᵊvāreḵᵊḵˌā ברך bless אִ֖ישׁ ʔˌîš אִישׁ man לֹ֣א lˈō לֹא not תַעֲנֶנּ֑וּ ṯaʕᵃnennˈû ענה answer וְ wᵊ וְ and שַׂמְתָּ֥ śamtˌā שׂים put מִשְׁעַנְתִּ֖י mišʕantˌî מִשְׁעֶנֶת support עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the נָּֽעַר׃ nnˈāʕar נַעַר boy
4:29. et ille ait ad Giezi accinge lumbos tuos et tolle baculum meum in manu tua et vade si occurrerit tibi homo non salutes eum et si salutaverit te quispiam non respondeas illi et pones baculum meum super faciem pueriThen he said to Giezi: Gird up thy loins, and take my staff in thy hand, and go. If any man meet thee, salute him not: and if any man salute thee, answer him not: and lay my staff upon the face of the child.
29. Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.
4:29. And so he said to Gehazi: “Gird your waist, and take my staff in your hand, and go. If any man will meet you, you shall not greet him. And if anyone greets you, you shall not respond to him. And place my staff upon the face of the boy.”
4:29. Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.
Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child:

4:29 И сказал он Гиезию: опояшь чресла твои и возьми жезл мой в руку твою, и пойди; если встретишь кого, не приветствуй его, и если кто будет тебя приветствовать, не отвечай ему; и положи посох мой на лице ребенка.
4:29
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε the
Γιεζι γιεζι gird
τὴν ο the
ὀσφύν οσφυς loins; waist
σου σου of you; your
καὶ και and; even
λαβὲ λαμβανω take; get
τὴν ο the
βακτηρίαν βακτηρια of me; mine
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
καὶ και and; even
δεῦρο δευρο come on; this point
ὅτι οτι since; that
ἐὰν εαν and if; unless
εὕρῃς ευρισκω find
ἄνδρα ανηρ man; husband
οὐκ ου not
εὐλογήσεις ευλογεω commend; acclaim
αὐτόν αυτος he; him
καὶ και and; even
ἐὰν εαν and if; unless
εὐλογήσῃ ευλογεω commend; acclaim
σε σε.1 you
ἀνήρ ανηρ man; husband
οὐκ ου not
ἀποκριθήσῃ αποκρινομαι respond
αὐτῷ αυτος he; him
καὶ και and; even
ἐπιθήσεις επιτιθημι put on; put another
τὴν ο the
βακτηρίαν βακτηρια of me; mine
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τοῦ ο the
παιδαρίου παιδαριον little boy
4:29
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לְ lᵊ לְ to
גֵיחֲזִ֜י ḡêḥᵃzˈî גֵּיחֲזִי Gehazi
חֲגֹ֣ר ḥᵃḡˈōr חגר gird
מָתְנֶ֗יךָ moṯnˈeʸḵā מָתְנַיִם hips
וְ wᵊ וְ and
קַ֨ח qˌaḥ לקח take
מִשְׁעַנְתִּ֣י mišʕantˈî מִשְׁעֶנֶת support
בְ vᵊ בְּ in
יָדְךָ֮ yāḏᵊḵˈā יָד hand
וָ וְ and
לֵךְ֒ lēḵ הלך walk
כִּֽי־ kˈî- כִּי that
תִמְצָ֥א ṯimṣˌā מצא find
אִישׁ֙ ʔîš אִישׁ man
לֹ֣א lˈō לֹא not
תְבָרְכֶ֔נּוּ ṯᵊvārᵊḵˈennû ברך bless
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יְבָרֶכְךָ֥ yᵊvāreḵᵊḵˌā ברך bless
אִ֖ישׁ ʔˌîš אִישׁ man
לֹ֣א lˈō לֹא not
תַעֲנֶנּ֑וּ ṯaʕᵃnennˈû ענה answer
וְ wᵊ וְ and
שַׂמְתָּ֥ śamtˌā שׂים put
מִשְׁעַנְתִּ֖י mišʕantˌî מִשְׁעֶנֶת support
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
נָּֽעַר׃ nnˈāʕar נַעַר boy
4:29. et ille ait ad Giezi accinge lumbos tuos et tolle baculum meum in manu tua et vade si occurrerit tibi homo non salutes eum et si salutaverit te quispiam non respondeas illi et pones baculum meum super faciem pueri
Then he said to Giezi: Gird up thy loins, and take my staff in thy hand, and go. If any man meet thee, salute him not: and if any man salute thee, answer him not: and lay my staff upon the face of the child.
4:29. And so he said to Gehazi: “Gird your waist, and take my staff in your hand, and go. If any man will meet you, you shall not greet him. And if anyone greets you, you shall not respond to him. And place my staff upon the face of the boy.”
4:29. Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:29: Salute him not - Make all the haste thou possibly canst, and lay my staff on the face of the child; he probably thought that it might be a case of mere suspended animation or a swoon, and that laying the staff on the face of the child might act as a stimulus to excite the animal motions.
4 Kings (2 Kings) 4:30
Albert Barnes: Notes on the Bible - 1834
4:29: Salute him not - Compare the marginal reference. Salutation is the forerunner of conversation and one bent on speed would avoid every temptation to loiter.
Lay my staff upon the face of the child - Perhaps to assuage the grief of the mother, by letting her feel that something was being done for her child.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: Gird up thy loins: Kg2 9:1; Kg1 18:46; Eph 6:14; Pe1 1:13
take my: Kg2 2:14; Exo 4:17
salute him not: Luk 10:4
lay my staff: Kg2 2:8, Kg2 2:14; Exo 7:19, Exo 7:20, Exo 14:16; Jos 6:4, Jos 6:5; Act 3:16, Act 19:12
Geneva 1599
Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: (p) if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.
(p) Make such speed that nothing may stop you in the way, (Lk 10:4).
John Gill
Then he said to Gehazi, gird up thy loins,.... His loose and long garments about him, that he might make quicker dispatch in travelling:
and take my staff in thine hand, and go thy way; not for the sake of travelling with it, but for an end after mentioned:
if thou meet any man, salute him not; and if any salute thee, answer him not again; that so no time may be lost:
and lay my staff upon the face of the child; he not intending when he said this to go himself, but at the time, as near as he could, when this action was performed, would pray to God to restore life to the child; for he could not imagine that by this bare action it could be done.
John Wesley
Gird up - Tie up thy long garments about thy loins for expedition. If thou meet, &c. - Make no delay nor stop by the way, neither by words nor actions.
Robert Jamieson, A. R. Fausset and David Brown
take my staff . . . and lay . . . upon the face of the child--The staff was probably an official rod of a certain form and size. Necromancers used to send their staff with orders to the messengers to let it come in contact with nothing by the way that might dissipate or destroy the virtue imparted to it. Some have thought that Elisha himself entertained similar ideas, and was under an impression that the actual application of his staff would serve as well as the touch of his hand. But this is an imputation dishonorable to the character of the prophet. He wished to teach the Shunammite, who obviously placed too great dependence upon him, a memorable lesson to look to God. By sending his servant forward to lay his staff on the child, he raised [the Shunammite's] expectations, but, at the same time, taught her that his own help was unavailing--"there was neither voice, nor hearing." The command, to salute no man by the way, showed the urgency of the mission, not simply as requiring the avoidance of the tedious and unnecessary greetings so common in the East (Lk 10:1), but the exercise of faith and prayer. The act of Gehazi was allowed to fail, in order to free the Shunammite, and the people of Israel at large, of the superstitious notion of supposing a miraculous virtue resided in any person, or in any rod, and to prove that it was only through earnest prayer and faith in the power of God and for His glory that this and every miracle was to be performed.
4:304:30: Եւ ասէ մայր մանկանն. Կենդանի՛ է Տէր եւ կենդանի՛ է անձն քո, թէ թողից զքեզ։ Եւ յարեաւ Եղիսեէ եւ գնաց զկնի նորա[3796]։ [3796] Ոմանք. Եւ ասէ կինն. Կենդանի է Տէր եւ։
30 Երեխայի մայրն ասաց. «Կենդանի է Տէրը, եւ կենդանի ես դու. ես քեզ չեմ լքի»: Եղիսէէն ելաւ ու գնաց կնոջ յետեւից:
30 Իսկ տղուն մայրը ըսաւ. «Տէրը կենդանի է ու քու անձդ կենդանի է, որ քեզ պիտի չթողում»։ Եղիսէ ելաւ անոր ետեւէն գնաց։
Եւ ասէ մայր մանկանն. Կենդանի է Տէր եւ կենդանի է անձն քո, եթէ թողից զքեզ: Եւ յարեաւ Եղիսէ եւ գնաց զկնի նորա:

4:30: Եւ ասէ մայր մանկանն. Կենդանի՛ է Տէր եւ կենդանի՛ է անձն քո, թէ թողից զքեզ։ Եւ յարեաւ Եղիսեէ եւ գնաց զկնի նորա[3796]։
[3796] Ոմանք. Եւ ասէ կինն. Կենդանի է Տէր եւ։
30 Երեխայի մայրն ասաց. «Կենդանի է Տէրը, եւ կենդանի ես դու. ես քեզ չեմ լքի»: Եղիսէէն ելաւ ու գնաց կնոջ յետեւից:
30 Իսկ տղուն մայրը ըսաւ. «Տէրը կենդանի է ու քու անձդ կենդանի է, որ քեզ պիտի չթողում»։ Եղիսէ ելաւ անոր ետեւէն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
4:304:30 И сказала мать ребенка: жив Господь и жива душа твоя! не отстану от тебя. И он встал и пошел за нею.
4:30 καὶ και and; even εἶπεν επω say; speak ἡ ο the μήτηρ μητηρ mother τοῦ ο the παιδαρίου παιδαριον little boy ζῇ ζαω live; alive κύριος κυριος lord; master καὶ και and; even ζῇ ζαω live; alive ἡ ο the ψυχή ψυχη soul σου σου of you; your εἰ ει if; whether ἐγκαταλείψω εγκαταλειπω abandon; leave behind σε σε.1 you καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Ελισαιε ελισαιε and; even ἐπορεύθη πορευομαι travel; go ὀπίσω οπισω in back; after αὐτῆς αυτος he; him
4:30 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say אֵ֣ם ʔˈēm אֵם mother הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy חַי־ ḥay- חַי alive יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and חֵֽי־ ḥˈê- חַי alive נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul אִם־ ʔim- אִם if אֶעֶזְבֶ֑ךָּ ʔeʕezᵊvˈekkā עזב leave וַ wa וְ and יָּ֖קָם yyˌāqom קום arise וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk אַחֲרֶֽיהָ׃ ʔaḥᵃrˈeʸhā אַחַר after
4:30. porro mater pueri ait vivit Dominus et vivit anima tua non dimittam te surrexit ergo et secutus est eamBut the mother of the child said: As the Lord liveth, and as thy soul liveth, I will not leave thee. He arose, therefore, and followed her.
30. And the mother of the child said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her.
4:30. But the mother of the boy said, “As the Lord lives, and as your soul lives, I will not release you.” Therefore, he rose up, and he followed her.
4:30. And the mother of the child said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. And he arose, and followed her.
And the mother of the child said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. And he arose, and followed her:

4:30 И сказала мать ребенка: жив Господь и жива душа твоя! не отстану от тебя. И он встал и пошел за нею.
4:30
καὶ και and; even
εἶπεν επω say; speak
ο the
μήτηρ μητηρ mother
τοῦ ο the
παιδαρίου παιδαριον little boy
ζῇ ζαω live; alive
κύριος κυριος lord; master
καὶ και and; even
ζῇ ζαω live; alive
ο the
ψυχή ψυχη soul
σου σου of you; your
εἰ ει if; whether
ἐγκαταλείψω εγκαταλειπω abandon; leave behind
σε σε.1 you
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Ελισαιε ελισαιε and; even
ἐπορεύθη πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτῆς αυτος he; him
4:30
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
אֵ֣ם ʔˈēm אֵם mother
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
חַי־ ḥay- חַי alive
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
חֵֽי־ ḥˈê- חַי alive
נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul
אִם־ ʔim- אִם if
אֶעֶזְבֶ֑ךָּ ʔeʕezᵊvˈekkā עזב leave
וַ wa וְ and
יָּ֖קָם yyˌāqom קום arise
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
אַחֲרֶֽיהָ׃ ʔaḥᵃrˈeʸhā אַחַר after
4:30. porro mater pueri ait vivit Dominus et vivit anima tua non dimittam te surrexit ergo et secutus est eam
But the mother of the child said: As the Lord liveth, and as thy soul liveth, I will not leave thee. He arose, therefore, and followed her.
4:30. But the mother of the boy said, “As the Lord lives, and as your soul lives, I will not release you.” Therefore, he rose up, and he followed her.
4:30. And the mother of the child said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. And he arose, and followed her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:30: I will not leave thee - The prophet it seems had no design to accompany her; he intended to wait for Gehazi's return; but as the woman was well assured the child was dead, she was determined not to return till she brought the prophet with her.
4 Kings (2 Kings) 4:32
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: As the Lord: Kg2 2:2, Kg2 2:4
I will not: Exo 33:12-16; Rut 1:16-18
John Gill
And the mother of the child said,.... Having no faith in what the servant was to do, or could do:
as the Lord liveth, and as thy soul liveth, I will not leave thee; signifying she would not go with his servant, but insisted upon it that he himself went with her, or she would not depart:
and he arose, and followed her; influenced by her importunity, and a sense of favours he had received from her, and more especially by the Spirit of God.
John Wesley
Will not leave thee - Until thou goest home with me. For she had no great confidence in Gehazi, nor was her faith so strong as to think that the prophet could work so great a miracle at this distance.
4:314:31: Եւ Գեեզի անց առաջի նոցա. եւ ե՛դ զցուպն ՚ի վերայ երեսաց մանկանն, եւ ո՛չ գոյր բարբառ՝ եւ ո՛չ լսել. եւ դարձաւ ընդ առաջ նորա, պատմեաց նմա եւ ասէ. Ո՛չ յարեաւ մանուկն։
31 Գէեզին նրանցից առաջ անցաւ եւ ցուպը դրեց երեխայի երեսին, սակայն երեխան ո՛չ խօսում էր, ո՛չ լսում: Նա վերադարձաւ Եղիսէէի մօտ ու ասաց. «Երեխան վեր չի կենում»:
31 Բայց Գէեզին անոնց առջեւ անցաւ ու գաւազանը տղուն երեսին վրայ դրաւ, սակայն ո՛չ ձայն կար եւ ո՛չ զգացում. ուստի մարգարէն դիմաւորելու դարձաւ եւ անոր պատմեց ու ըսաւ. «Տղան չարթնցաւ»։
Եւ Գէեզի անց առաջի նոցա, եւ եդ զցուպն ի վերայ երեսաց մանկանն, եւ ոչ գոյր բարբառ եւ ոչ լսել. եւ դարձաւ ընդ առաջ նորա, պատմեաց նմա եւ ասէ. Ոչ յարեաւ մանուկն:

4:31: Եւ Գեեզի անց առաջի նոցա. եւ ե՛դ զցուպն ՚ի վերայ երեսաց մանկանն, եւ ո՛չ գոյր բարբառ՝ եւ ո՛չ լսել. եւ դարձաւ ընդ առաջ նորա, պատմեաց նմա եւ ասէ. Ո՛չ յարեաւ մանուկն։
31 Գէեզին նրանցից առաջ անցաւ եւ ցուպը դրեց երեխայի երեսին, սակայն երեխան ո՛չ խօսում էր, ո՛չ լսում: Նա վերադարձաւ Եղիսէէի մօտ ու ասաց. «Երեխան վեր չի կենում»:
31 Բայց Գէեզին անոնց առջեւ անցաւ ու գաւազանը տղուն երեսին վրայ դրաւ, սակայն ո՛չ ձայն կար եւ ո՛չ զգացում. ուստի մարգարէն դիմաւորելու դարձաւ եւ անոր պատմեց ու ըսաւ. «Տղան չարթնցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:314:31 Гиезий пошел впереди их и положил жезл на лице ребенка. Но не было ни голоса, ни ответа. И вышел навстречу ему, и донес ему, и сказал: не пробуждается ребенок.
4:31 καὶ και and; even Γιεζι γιεζι pass through; spread ἔμπροσθεν εμπροσθεν in front; before αὐτῆς αυτος he; him καὶ και and; even ἐπέθηκεν επιτιθημι put on; put another τὴν ο the βακτηρίαν βακτηρια in; on πρόσωπον προσωπον face; ahead of τοῦ ο the παιδαρίου παιδαριον little boy καὶ και and; even οὐκ ου not ἦν ειμι be φωνὴ φωνη voice; sound καὶ και and; even οὐκ ου not ἦν ειμι be ἀκρόασις ακροασις and; even ἐπέστρεψεν επιστρεφω turn around; return εἰς εις into; for ἀπαντὴν απαντη he; him καὶ και and; even ἀπήγγειλεν απαγγελλω report αὐτῷ αυτος he; him λέγων λεγω tell; declare οὐκ ου not ἠγέρθη εγειρω rise; arise τὸ ο the παιδάριον παιδαριον little boy
4:31 וְ wᵊ וְ and גֵחֲזִ֞י ḡēḥᵃzˈî גֵּיחֲזִי Gehazi עָבַ֣ר ʕāvˈar עבר pass לִ li לְ to פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face וַ wa וְ and יָּ֤שֶׂם yyˈāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּשְׁעֶ֨נֶת֙ mmišʕˈeneṯ מִשְׁעֶנֶת support עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] קֹ֖ול qˌôl קֹול sound וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] קָ֑שֶׁב qˈāšev קֶשֶׁב attentiveness וַ wa וְ and יָּ֤שָׁב yyˈāšov שׁוב return לִ li לְ to קְרָאתֹו֙ qᵊrāṯˌô קרא encounter וַ wa וְ and יַּגֶּד־ yyaggeḏ- נגד report לֹ֣ו lˈô לְ to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹ֥א lˌō לֹא not הֵקִ֖יץ hēqˌîṣ קיץ pass summer הַ ha הַ the נָּֽעַר׃ nnˈāʕar נַעַר boy
4:31. Giezi autem praecesserat eos et posuerat baculum super faciem pueri et non erat vox neque sensus reversusque est in occursum eius et nuntiavit ei dicens non surrexit puerBut Giezi was gone before them, and laid the staff upon the face of the child, and there was no voice nor sense: and he returned to meet him, and told him, saying: The child is not risen.
31. And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he returned to meet him, and told him, saying, The child is not awaked.
4:31. But Gehazi had gone before them, and he had placed the staff upon the face of the boy. And there was no voice, nor any response. And so he returned to meet him. And he reported to him, saying, “The boy did not rise up.”
4:31. And Gehazi passed on before them, and laid the staff upon the face of the child; but [there was] neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked.
And Gehazi passed on before them, and laid the staff upon the face of the child; but [there was] neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked:

4:31 Гиезий пошел впереди их и положил жезл на лице ребенка. Но не было ни голоса, ни ответа. И вышел навстречу ему, и донес ему, и сказал: не пробуждается ребенок.
4:31
καὶ και and; even
Γιεζι γιεζι pass through; spread
ἔμπροσθεν εμπροσθεν in front; before
αὐτῆς αυτος he; him
καὶ και and; even
ἐπέθηκεν επιτιθημι put on; put another
τὴν ο the
βακτηρίαν βακτηρια in; on
πρόσωπον προσωπον face; ahead of
τοῦ ο the
παιδαρίου παιδαριον little boy
καὶ και and; even
οὐκ ου not
ἦν ειμι be
φωνὴ φωνη voice; sound
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἀκρόασις ακροασις and; even
ἐπέστρεψεν επιστρεφω turn around; return
εἰς εις into; for
ἀπαντὴν απαντη he; him
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
αὐτῷ αυτος he; him
λέγων λεγω tell; declare
οὐκ ου not
ἠγέρθη εγειρω rise; arise
τὸ ο the
παιδάριον παιδαριον little boy
4:31
וְ wᵊ וְ and
גֵחֲזִ֞י ḡēḥᵃzˈî גֵּיחֲזִי Gehazi
עָבַ֣ר ʕāvˈar עבר pass
לִ li לְ to
פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face
וַ wa וְ and
יָּ֤שֶׂם yyˈāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּשְׁעֶ֨נֶת֙ mmišʕˈeneṯ מִשְׁעֶנֶת support
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
קֹ֖ול qˌôl קֹול sound
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
קָ֑שֶׁב qˈāšev קֶשֶׁב attentiveness
וַ wa וְ and
יָּ֤שָׁב yyˈāšov שׁוב return
לִ li לְ to
קְרָאתֹו֙ qᵊrāṯˌô קרא encounter
וַ wa וְ and
יַּגֶּד־ yyaggeḏ- נגד report
לֹ֣ו lˈô לְ to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹ֥א lˌō לֹא not
הֵקִ֖יץ hēqˌîṣ קיץ pass summer
הַ ha הַ the
נָּֽעַר׃ nnˈāʕar נַעַר boy
4:31. Giezi autem praecesserat eos et posuerat baculum super faciem pueri et non erat vox neque sensus reversusque est in occursum eius et nuntiavit ei dicens non surrexit puer
But Giezi was gone before them, and laid the staff upon the face of the child, and there was no voice nor sense: and he returned to meet him, and told him, saying: The child is not risen.
4:31. But Gehazi had gone before them, and he had placed the staff upon the face of the boy. And there was no voice, nor any response. And so he returned to meet him. And he reported to him, saying, “The boy did not rise up.”
4:31. And Gehazi passed on before them, and laid the staff upon the face of the child; but [there was] neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:31: There was neither voice nor hearing - Compare Kg1 18:29.
The child is not awakened - See Kg2 4:20. The euphemism by which death is spoken of as a sleep was already familiar to the Jews (see Kg1 1:21 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: neither voice: Sa1 14:37, Sa1 28:6; Eze 14:3; Mat 17:16-21; Mar 9:19-29; Act 19:13-17
hearing: Heb. attention, Kg1 18:26, Kg1 18:29
not awaked: Job 14:12; Dan 12:2; Mar 5:39; Joh 11:11, Joh 11:43, Joh 11:44; Eph 5:14
John Gill
And Gehazi passed on before them,.... The prophet and the Shunammite:
and laid the staff upon the face of the child; as he was ordered:
but there was neither voice nor hearing: it seems as if he spoke when he laid the staff on the child, but it heard and answered him not, so that there was no sign of life in it:
wherefore he went again to meet him; upon the road between Carmel and Shunem:
and told him, saying, the child is not awaked; by which he expresses its being dead; or, if he knew nothing of its death, he supposed it fast asleep, which was the reason of its not hearing and answering, though the former seems best.
John Wesley
Neither voice - Neither speech, nor sense, nor any sign of life, in the child. This disappointment might proceed from hence, that Elisha having changed his mind, and yielded to her importunity to go with her, did alter his course, and not join his fervent prayers with Gehazi's action. Not awaked - Not revived.
4:324:32: Եւ եմուտ Եղիսեէ ՚ի տունն, եւ ահա մանուկն մեռեալ, եւ կողմնեցուցեալ ՚ի մահիճս նորա։
32 Եղիսէէն մտաւ տուն եւ տեսաւ, որ մեռած երեխան պառկած է իր մահճում:
32 Ու երբ Եղիսէ տունը մտաւ, տեսաւ տղան մեռած ու իր անկողնին վրայ պառկած։
Եւ եմուտ Եղիսէ ի տունն, եւ ահա մանուկն մեռեալ, եւ կողմնեցուցեալ ի մահիճս նորա:

4:32: Եւ եմուտ Եղիսեէ ՚ի տունն, եւ ահա մանուկն մեռեալ, եւ կողմնեցուցեալ ՚ի մահիճս նորա։
32 Եղիսէէն մտաւ տուն եւ տեսաւ, որ մեռած երեխան պառկած է իր մահճում:
32 Ու երբ Եղիսէ տունը մտաւ, տեսաւ տղան մեռած ու իր անկողնին վրայ պառկած։
zohrab-1805▾ eastern-1994▾ western am▾
4:324:32 И вошел Елисей в дом, и вот, ребенок умерший лежит на постели его.
4:32 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ελισαιε ελισαιε into; for τὸν ο the οἶκον οικος home; household καὶ και and; even ἰδοὺ ιδου see!; here I am τὸ ο the παιδάριον παιδαριον little boy τεθνηκὸς θνησκω die; departed κεκοιμισμένον κοιμιζω in; on τὴν ο the κλίνην κλινη bed αὐτοῦ αυτος he; him
4:32 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֱלִישָׁ֖ע ʔᵉlîšˌāʕ אֱלִישָׁע Elisha הַ ha הַ the בָּ֑יְתָה bbˈāyᵊṯā בַּיִת house וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy מֵ֔ת mˈēṯ מות die מֻשְׁכָּ֖ב muškˌāv שׁכב lie down עַל־ ʕal- עַל upon מִטָּתֹֽו׃ miṭṭāṯˈô מִטָּה couch
4:32. ingressus est ergo Heliseus domum et ecce puer mortuus iacebat in lectulo eiusEliseus, therefore, went into the house, and behold the child lay dead on his bed:
32. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed.
4:32. Therefore, Elisha entered the house. And behold, the boy was lying dead upon his bed.
4:32. And when Elisha was come into the house, behold, the child was dead, [and] laid upon his bed.
And when Elisha was come into the house, behold, the child was dead, [and] laid upon his bed:

4:32 И вошел Елисей в дом, и вот, ребенок умерший лежит на постели его.
4:32
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ελισαιε ελισαιε into; for
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τὸ ο the
παιδάριον παιδαριον little boy
τεθνηκὸς θνησκω die; departed
κεκοιμισμένον κοιμιζω in; on
τὴν ο the
κλίνην κλινη bed
αὐτοῦ αυτος he; him
4:32
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֱלִישָׁ֖ע ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
הַ ha הַ the
בָּ֑יְתָה bbˈāyᵊṯā בַּיִת house
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
הַ ha הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
מֵ֔ת mˈēṯ מות die
מֻשְׁכָּ֖ב muškˌāv שׁכב lie down
עַל־ ʕal- עַל upon
מִטָּתֹֽו׃ miṭṭāṯˈô מִטָּה couch
4:32. ingressus est ergo Heliseus domum et ecce puer mortuus iacebat in lectulo eius
Eliseus, therefore, went into the house, and behold the child lay dead on his bed:
4:32. Therefore, Elisha entered the house. And behold, the boy was lying dead upon his bed.
4:32. And when Elisha was come into the house, behold, the child was dead, [and] laid upon his bed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:32: Behold, the child was dead - The prophet then saw that the body and spirit of the child were separated.
4 Kings (2 Kings) 4:33
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:32: the child: Kg1 17:17; Luk 8:52, Luk 8:53; Joh 11:17
John Gill
And when Elisha was come into the house,.... Of the Shunamite, and into the chamber built for him:
behold, the child was dead, and laid upon the bed; upon his bed, and where he found it really dead.
4:334:33: Եւ եմուտ Եղիսեէ ՚ի տունն, եւ փակեաց զդուրսն ընդդէմ երկոցունց. եւ եկաց յաղօթս առ Տէր.
33 Եղիսէէն տուն մտնելով՝ դուռը փակեց իրենց երկուսի վրայ, աղօթեց Տիրոջը,
33 Ներս մտնելով՝ իրենց վրայէն դուռը գոցեց եւ Տէրոջը աղօթք ըրաւ
Եւ եմուտ Եղիսէ ի տունն, եւ փակեաց զդուրսն ընդդէմ երկոցունց. եւ եկաց յաղօթս առ Տէր:

4:33: Եւ եմուտ Եղիսեէ ՚ի տունն, եւ փակեաց զդուրսն ընդդէմ երկոցունց. եւ եկաց յաղօթս առ Տէր.
33 Եղիսէէն տուն մտնելով՝ դուռը փակեց իրենց երկուսի վրայ, աղօթեց Տիրոջը,
33 Ներս մտնելով՝ իրենց վրայէն դուռը գոցեց եւ Տէրոջը աղօթք ըրաւ
zohrab-1805▾ eastern-1994▾ western am▾
4:334:33 И вошел, и запер дверь за собою, и помолился Господу.
4:33 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ελισαιε ελισαιε into; for τὸν ο the οἶκον οικος home; household καὶ και and; even ἀπέκλεισεν αποκλειω shut up τὴν ο the θύραν θυρα door κατὰ κατα down; by τῶν ο the δύο δυο two ἑαυτῶν εαυτου of himself; his own καὶ και and; even προσηύξατο προσευχομαι pray πρὸς προς to; toward κύριον κυριος lord; master
4:33 וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come וַ wa וְ and יִּסְגֹּ֥ר yyisgˌōr סגר close הַ ha הַ the דֶּ֖לֶת ddˌeleṯ דֶּלֶת door בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance שְׁנֵיהֶ֑ם šᵊnêhˈem שְׁנַיִם two וַ wa וְ and יִּתְפַּלֵּ֖ל yyiṯpallˌēl פלל pray אֶל־ ʔel- אֶל to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:33. ingressusque clusit ostium super se et puerum et oravit ad DominumAnd going in, he shut the door upon him, and upon the child, and prayed to the Lord.
33. He went in therefore, and shut the door upon them twain, and prayed unto the LORD.
4:33. And entering, he closed the door upon himself and the boy. And he prayed to the Lord.
4:33. He went in therefore, and shut the door upon them twain, and prayed unto the LORD.
He went in therefore, and shut the door upon them twain, and prayed unto the LORD:

4:33 И вошел, и запер дверь за собою, и помолился Господу.
4:33
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ελισαιε ελισαιε into; for
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
ἀπέκλεισεν αποκλειω shut up
τὴν ο the
θύραν θυρα door
κατὰ κατα down; by
τῶν ο the
δύο δυο two
ἑαυτῶν εαυτου of himself; his own
καὶ και and; even
προσηύξατο προσευχομαι pray
πρὸς προς to; toward
κύριον κυριος lord; master
4:33
וַ wa וְ and
יָּבֹ֕א yyāvˈō בוא come
וַ wa וְ and
יִּסְגֹּ֥ר yyisgˌōr סגר close
הַ ha הַ the
דֶּ֖לֶת ddˌeleṯ דֶּלֶת door
בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance
שְׁנֵיהֶ֑ם šᵊnêhˈem שְׁנַיִם two
וַ wa וְ and
יִּתְפַּלֵּ֖ל yyiṯpallˌēl פלל pray
אֶל־ ʔel- אֶל to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:33. ingressusque clusit ostium super se et puerum et oravit ad Dominum
And going in, he shut the door upon him, and upon the child, and prayed to the Lord.
4:33. And entering, he closed the door upon himself and the boy. And he prayed to the Lord.
4:33. He went in therefore, and shut the door upon them twain, and prayed unto the LORD.
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
4:33: Prayed unto the Lord - He had no power of his own by which he could restore the child.
4 Kings (2 Kings) 4:34
Albert Barnes: Notes on the Bible - 1834
4:33: Prayed - Prayer was the only remedy in such a case as this (compare the marginal reference and Jam 5:16), though it did not exclude the use of other means Kg2 4:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:33: shut the door: Kg2 4:4; Mat 6:6
prayed: Kg2 5:11, Kg2 6:17, Kg2 6:18, Kg2 6:20; Kg1 17:20, Kg1 17:21, Kg1 18:26, Kg1 18:27; Joh 11:41, Joh 11:42; Act 9:40; Jam 5:13-18
John Gill
He went in therefore, and shut the door upon them twain,.... Himself and the dead child; that nobody might come in and interrupt him in his prayers for the restoration of it to life, nor see the motions and gestures he used, and the postures he put himself in:
and prayed unto the Lord; that he would restore the child to life.
John Wesley
Shut the door - Upon himself and the dead child, that he might pray to God without distraction, and might more freely use those means which he thought fit.
4:344:34: եւ ել եւ անկա՛ւ ՚ի վերայ մանկանն. եւ եդ զբերան իւր ՚ի վերայ բերանոյ նորա. եւ զաչս իւր ՚ի վերայ աչաց նորա. եւ զձեռն իւր ՚ի վերայ ձեռաց նորա. եւ կծկեցաւ ՚ի վերայ նորա, եւ ջեռաւ մարմին մանկանն[3797]։ [3797] Յօրինակին պակասէր. Եւ ել եւ անկաւ ՚ի վերայ։ ՚Ի բազումս պակասի. Եւ զձեռն իւր ՚ի վերայ ձեռաց նորա։
34 եկաւ ընկաւ երեխայի վրայ, իր բերանը դրեց նրա բերանին, իր աչքերը՝ նրա աչքերին, իր ձեռքերը՝ նրա ձեռքերին, ապա կծկուեց նրա վրայ ու ջերմացրեց երեխայի մարմինը:
34 Ու ելաւ տղուն վրայ պառկեցաւ եւ իր բերանը անոր բերնին վրայ ու իր աչքերը անոր աչքերուն վրայ ու իր թաթերը անոր թաթերուն վրայ դրաւ եւ անոր վրայ կծկուեցաւ ու տղուն մարմինը տաքցաւ։
եւ ել եւ անկաւ ի վերայ մանկանն, եւ եդ զբերան իւր ի վերայ բերանոյ նորա, եւ զաչս իւր ի վերայ աչաց նորա, եւ զձեռս իւր ի վերայ ձեռաց նորա. եւ կծկեցաւ ի վերայ նորա, եւ ջեռաւ մարմին մանկանն:

4:34: եւ ել եւ անկա՛ւ ՚ի վերայ մանկանն. եւ եդ զբերան իւր ՚ի վերայ բերանոյ նորա. եւ զաչս իւր ՚ի վերայ աչաց նորա. եւ զձեռն իւր ՚ի վերայ ձեռաց նորա. եւ կծկեցաւ ՚ի վերայ նորա, եւ ջեռաւ մարմին մանկանն[3797]։
[3797] Յօրինակին պակասէր. Եւ ել եւ անկաւ ՚ի վերայ։ ՚Ի բազումս պակասի. Եւ զձեռն իւր ՚ի վերայ ձեռաց նորա։
34 եկաւ ընկաւ երեխայի վրայ, իր բերանը դրեց նրա բերանին, իր աչքերը՝ նրա աչքերին, իր ձեռքերը՝ նրա ձեռքերին, ապա կծկուեց նրա վրայ ու ջերմացրեց երեխայի մարմինը:
34 Ու ելաւ տղուն վրայ պառկեցաւ եւ իր բերանը անոր բերնին վրայ ու իր աչքերը անոր աչքերուն վրայ ու իր թաթերը անոր թաթերուն վրայ դրաւ եւ անոր վրայ կծկուեցաւ ու տղուն մարմինը տաքցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:344:34 И поднялся и лег над ребенком, и приложил свои уста к его устам, и свои глаза к его глазам, и свои ладони к его ладоням, и простерся на нем, и согрелось тело ребенка.
4:34 καὶ και and; even ἀνέβη αναβαινω step up; ascend καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep ἐπὶ επι in; on τὸ ο the παιδάριον παιδαριον little boy καὶ και and; even ἔθηκεν τιθημι put; make τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him ἐπὶ επι in; on τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him καὶ και and; even τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him καὶ και and; even διέκαμψεν διακαμπτω in; on αὐτόν αυτος he; him καὶ και and; even διεθερμάνθη διαθερμαινω the σὰρξ σαρξ flesh τοῦ ο the παιδαρίου παιδαριον little boy
4:34 וַ wa וְ and יַּ֜עַל yyˈaʕal עלה ascend וַ wa וְ and יִּשְׁכַּ֣ב yyiškˈav שׁכב lie down עַל־ ʕal- עַל upon הַ ha הַ the יֶּ֗לֶד yyˈeleḏ יֶלֶד boy וַ wa וְ and יָּשֶׂם֩ yyāśˌem שׂים put פִּ֨יו pˌiʸw פֶּה mouth עַל־ ʕal- עַל upon פִּ֜יו pˈiʸw פֶּה mouth וְ wᵊ וְ and עֵינָ֤יו ʕênˈāʸw עַיִן eye עַל־ ʕal- עַל upon עֵינָיו֙ ʕênāʸw עַיִן eye וְ wᵊ וְ and כַפָּ֣יו ḵappˈāʸw כַּף palm עַל־ ʕal- עַל upon כַּפָּ֔יוכפו *kappˈāʸw כַּף palm וַ wa וְ and יִּגְהַ֖ר yyiḡhˌar גהר crouch עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יָּ֖חָם yyˌāḥom חמם be hot בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh הַ ha הַ the יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
4:34. et ascendit et incubuit super puerum posuitque os suum super os eius et oculos suos super oculos eius et manus suas super manus eius et incurvavit se super eum et calefacta est caro pueriAnd he went up, and lay upon the child: and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he bowed himself upon him, and the child's flesh grew warm.
34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon him; and the flesh of the child waxed warm.
4:34. And he climbed up, and lay across the boy. And he put his mouth over his mouth, and his eyes over his eyes, and his hands over his hands. And he leaned himself over him, and the body of the boy grew warm.
4:34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm.
And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm:

4:34 И поднялся и лег над ребенком, и приложил свои уста к его устам, и свои глаза к его глазам, и свои ладони к его ладоням, и простерся на нем, и согрелось тело ребенка.
4:34
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
ἐπὶ επι in; on
τὸ ο the
παιδάριον παιδαριον little boy
καὶ και and; even
ἔθηκεν τιθημι put; make
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
καὶ και and; even
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
διέκαμψεν διακαμπτω in; on
αὐτόν αυτος he; him
καὶ και and; even
διεθερμάνθη διαθερμαινω the
σὰρξ σαρξ flesh
τοῦ ο the
παιδαρίου παιδαριον little boy
4:34
וַ wa וְ and
יַּ֜עַל yyˈaʕal עלה ascend
וַ wa וְ and
יִּשְׁכַּ֣ב yyiškˈav שׁכב lie down
עַל־ ʕal- עַל upon
הַ ha הַ the
יֶּ֗לֶד yyˈeleḏ יֶלֶד boy
וַ wa וְ and
יָּשֶׂם֩ yyāśˌem שׂים put
פִּ֨יו pˌiʸw פֶּה mouth
עַל־ ʕal- עַל upon
פִּ֜יו pˈiʸw פֶּה mouth
וְ wᵊ וְ and
עֵינָ֤יו ʕênˈāʸw עַיִן eye
עַל־ ʕal- עַל upon
עֵינָיו֙ ʕênāʸw עַיִן eye
וְ wᵊ וְ and
כַפָּ֣יו ḵappˈāʸw כַּף palm
עַל־ ʕal- עַל upon
כַּפָּ֔יוכפו
*kappˈāʸw כַּף palm
וַ wa וְ and
יִּגְהַ֖ר yyiḡhˌar גהר crouch
עָלָ֑יו ʕālˈāʸw עַל upon
וַ wa וְ and
יָּ֖חָם yyˌāḥom חמם be hot
בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh
הַ ha הַ the
יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
4:34. et ascendit et incubuit super puerum posuitque os suum super os eius et oculos suos super oculos eius et manus suas super manus eius et incurvavit se super eum et calefacta est caro pueri
And he went up, and lay upon the child: and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he bowed himself upon him, and the child's flesh grew warm.
4:34. And he climbed up, and lay across the boy. And he put his mouth over his mouth, and his eyes over his eyes, and his hands over his hands. And he leaned himself over him, and the body of the boy grew warm.
4:34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:34: Lay upon the child - Endeavored to convey a portion of his own natural warmth to the body of the child; and probably endeavored, by blowing into the child's mouth, to inflate the lungs, and restore respiration. He uses every natural means in his power to restore life, while praying to the Author of it to exert a miraculous influence. Natural means are in our power; those that are supernatural belong to God. We should always do our own work, and beg of God to do his.
4 Kings (2 Kings) 4:35
Albert Barnes: Notes on the Bible - 1834
4:34: Be stretched himself - Or, "prostrated himself." The word is a different one from that used of Elijah, and expresses closer contact with the body. Warmth may have been actually communicated from the living body to the dead one; and Elisha's persistence Heb 11:35, may have been a condition of the child's return to life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:34: Kg1 17:21; Act 20:10
Geneva 1599
And he went up, and (q) lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm.
(q) Elijah did the same to the widow's son at Zarephath (3Kings 17:21) and Paul in (Acts 20:10) signifying the care that should be in them, who bear the word of God and are distributors of spiritual life.
John Gill
And he went up,.... To the bed, which was on an ascent in the chamber; see Gill on 4Kings 1:4 and lay upon the child; as Elijah did on the widow's son of Zarephath, 3Kings 17:21.
and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and stretched himself upon the child; that is, he did each of these one after another, since the disproportion of their bodies would not admit of their being done together:
and the flesh of the child waxed warm; not from any virtue imparted to it by these motions and actions of the prophet, but from life being infused into it by the Lord, which caused an heat in the several parts of the body.
John Wesley
And put - One part upon another successively; for the disproportion of the bodies would not permit it to be done together. Grew warm - Not by any external heat, which could not be transmitted to the child's body by such slight touches of the prophet's body; but from a principle of life, which was already infused into the child, and by degrees enlivened all the parts of his body.
Robert Jamieson, A. R. Fausset and David Brown
lay upon the child, &c.--(see 3Kings 17:21; Acts 20:10). Although this contact with a dead body would communicate ceremonial uncleanness, yet, in performing the great moral duties of piety and benevolence, positive laws were sometimes dispensed with, particularly by the prophets.
4:354:35: Եւ դարձաւ եւ զգնացաւ ՚ի տանն յա՛յսկոյս եւ յայնկոյս, եւ ել եւ ծածկեաց զմանուկն. ※ եւ ծածկեաց զմանուկն մինչեւ ցեւթն անգամ. եւ եբաց մանուկն զաչս իւր[3798]։ [3798] Բազումք. Եւ դարձաւ եւ գնաց ՚ի տանն յայսկոյս։ Այլք միանգամ ունին. Եւ ծածկեաց զմանուկն։
35 Նա շրջեց տան մէջ այս ու այն կողմ, բարձրացաւ երեխայի վրայ, եօթն անգամ ծածկեց երեխային իր մարմնով, եւ երեխան բացեց իր աչքերը:
35 Դարձաւ անգամ մը այս կողմ, անգամ մը այն կողմը պտըտեցաւ ու կրկին ելաւ անոր վրայ կծկուեցաւ եւ տղան եօթը անգամ փռնգտաց ու աչքերը բացաւ։
Եւ դարձաւ եւ զգնացաւ ի տանն յայսկոյս եւ յայնկոյս, եւ ել եւ [52]ծածկեաց զմանուկն`` մինչեւ ցեւթն անգամ. եւ եբաց մանուկն զաչս իւր:

4:35: Եւ դարձաւ եւ զգնացաւ ՚ի տանն յա՛յսկոյս եւ յայնկոյս, եւ ել եւ ծածկեաց զմանուկն. ※ եւ ծածկեաց զմանուկն մինչեւ ցեւթն անգամ. եւ եբաց մանուկն զաչս իւր[3798]։
[3798] Բազումք. Եւ դարձաւ եւ գնաց ՚ի տանն յայսկոյս։ Այլք միանգամ ունին. Եւ ծածկեաց զմանուկն։
35 Նա շրջեց տան մէջ այս ու այն կողմ, բարձրացաւ երեխայի վրայ, եօթն անգամ ծածկեց երեխային իր մարմնով, եւ երեխան բացեց իր աչքերը:
35 Դարձաւ անգամ մը այս կողմ, անգամ մը այն կողմը պտըտեցաւ ու կրկին ելաւ անոր վրայ կծկուեցաւ եւ տղան եօթը անգամ փռնգտաց ու աչքերը բացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:354:35 И встал и прошел по горнице взад и вперед; потом опять поднялся и простерся на нем. И чихнул ребенок раз семь, и открыл ребенок глаза свои.
4:35 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in τῇ ο the οἰκίᾳ οικια house; household ἔνθεν ενθαδε this place; back here καὶ και and; even ἔνθεν ενθαδε this place; back here καὶ και and; even ἀνέβη αναβαινω step up; ascend καὶ και and; even συνέκαμψεν συγκαμπτω bend together / over ἐπὶ επι in; on τὸ ο the παιδάριον παιδαριον little boy ἕως εως till; until ἑπτάκις επτακις seven times καὶ και and; even ἤνοιξεν ανοιγω open up τὸ ο the παιδάριον παιδαριον little boy τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him
4:35 וַ wa וְ and יָּ֜שָׁב yyˈāšov שׁוב return וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk בַּ ba בְּ in † הַ the בַּ֗יִת bbˈayiṯ בַּיִת house אַחַ֥ת ʔaḥˌaṯ אֶחָד one הֵ֨נָּה֙ hˈēnnā הֵנָּה here וְ wᵊ וְ and אַחַ֣ת ʔaḥˈaṯ אֶחָד one הֵ֔נָּה hˈēnnā הֵנָּה here וַ wa וְ and יַּ֖עַל yyˌaʕal עלה ascend וַ wa וְ and יִּגְהַ֣ר yyiḡhˈar גהר crouch עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יְזֹורֵ֤ר yᵊzôrˈēr זרר squeeze הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy עַד־ ʕaḏ- עַד unto שֶׁ֣בַע šˈevaʕ שֶׁבַע seven פְּעָמִ֔ים pᵊʕāmˈîm פַּעַם foot וַ wa וְ and יִּפְקַ֥ח yyifqˌaḥ פקח open הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy אֶת־ ʔeṯ- אֵת [object marker] עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
4:35. at ille reversus deambulavit in domo semel huc et illuc et ascendit et incubuit super eum et oscitavit puer septies aperuitque oculosThen he returned and walked in the house, once to and fro: and he went up, and lay upon him: and the child gaped seven times, and opened his eyes.
35. Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes.
4:35. And returning, he walked around the house, first here and then there. And he went up, and lay across him. And the boy gasped seven times, and he opened his eyes.
4:35. Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes.
Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes:

4:35 И встал и прошел по горнице взад и вперед; потом опять поднялся и простерся на нем. И чихнул ребенок раз семь, и открыл ребенок глаза свои.
4:35
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐν εν in
τῇ ο the
οἰκίᾳ οικια house; household
ἔνθεν ενθαδε this place; back here
καὶ και and; even
ἔνθεν ενθαδε this place; back here
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
καὶ και and; even
συνέκαμψεν συγκαμπτω bend together / over
ἐπὶ επι in; on
τὸ ο the
παιδάριον παιδαριον little boy
ἕως εως till; until
ἑπτάκις επτακις seven times
καὶ και and; even
ἤνοιξεν ανοιγω open up
τὸ ο the
παιδάριον παιδαριον little boy
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
4:35
וַ wa וְ and
יָּ֜שָׁב yyˈāšov שׁוב return
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
בַּ ba בְּ in
הַ the
בַּ֗יִת bbˈayiṯ בַּיִת house
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
הֵ֨נָּה֙ hˈēnnā הֵנָּה here
וְ wᵊ וְ and
אַחַ֣ת ʔaḥˈaṯ אֶחָד one
הֵ֔נָּה hˈēnnā הֵנָּה here
וַ wa וְ and
יַּ֖עַל yyˌaʕal עלה ascend
וַ wa וְ and
יִּגְהַ֣ר yyiḡhˈar גהר crouch
עָלָ֑יו ʕālˈāʸw עַל upon
וַ wa וְ and
יְזֹורֵ֤ר yᵊzôrˈēr זרר squeeze
הַ ha הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
עַד־ ʕaḏ- עַד unto
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
פְּעָמִ֔ים pᵊʕāmˈîm פַּעַם foot
וַ wa וְ and
יִּפְקַ֥ח yyifqˌaḥ פקח open
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
אֶת־ ʔeṯ- אֵת [object marker]
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
4:35. at ille reversus deambulavit in domo semel huc et illuc et ascendit et incubuit super eum et oscitavit puer septies aperuitque oculos
Then he returned and walked in the house, once to and fro: and he went up, and lay upon him: and the child gaped seven times, and opened his eyes.
4:35. And returning, he walked around the house, first here and then there. And he went up, and lay across him. And the boy gasped seven times, and he opened his eyes.
4:35. Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:35: The child sneezed seven times - That is, it sneezed abundantly. When the nervous influence began to act on the muscular system, before the circulation could be in every part restored, particular muscles, if not the whole body, would be thrown into strong contractions and shiverings, and sternutation or sneezing would be a natural consequence; particularly as obstructions must have taken place in the head and its vessels, because of the disorder of which the child died. Most people, as well as philosophers and physicians, have remarked how beneficial sneezings are to the removal of obstructions in the head. Sternutamenta, says Pliny, Hist. Nat., lib. xxviii., cap. 6, gravedinem capitis emendant; "Sneezing relieves disorders of the head."
4 Kings (2 Kings) 4:37
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:35: to and fro: Heb. once hither and once thither
and the child opened: Kg2 8:1, Kg2 8:5, Kg2 13:21; Kg1 17:22; Luk 7:14, Luk 7:15, Luk 8:55; Joh 11:43, Joh 11:44; Act 9:40
Geneva 1599
Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed (r) seven times, and the child opened his eyes.
(r) Meaning, often.
John Gill
Then he returned and walked in the house to and fro,.... Left the chamber, and came down to the house where the family chiefly resided, and walked to and fro in deep thought and meditation, and, no doubt, in fervent ejaculations for the wished for blessing to be completed:
and went up; to the chamber again, and up to the bed in it:
and stretched himself upon him; as before:
and the child sneezed seven times; which was a sign of life, and even of health; and hereby his head was cleared, as some observe, of those humours that had caused the pains in it (a), and had issued in death:
and the child opened his eyes; upon the prophet, another sign of life.
(a) Vid. Plin. Nat. Hist. l. 28. c. 6. Aristot. Problem. sect. 33. qu. 9.
John Wesley
He walked - He changeth his postures for his own necessary refreshment, and walked to and fro, exercising his mind in prayer to God. And went - Repeating his former actions, to teach us not to be discouraged in our prayers, if we be not speedily answered. Opened his eyes - So the work begun in the former verse is here perfected. Although miracles were for the most part done in an instant, yet sometimes they were done by degrees.
Robert Jamieson, A. R. Fausset and David Brown
the child sneezed seven times, and the child opened his eyes--These were the first acts of restored respiration, and they are described as successive steps. Miracles were for the most part performed instantaneously; but sometimes, also, they were advanced progressively towards completion (3Kings 18:44-45; Mk 8:24-25).
4:364:36: Եւ բարբառեցաւ Եղիսեէ առ Գեեզի՝ եւ ասէ. Կոչեա՛ այսր զՍոմնացին։ Եւ կոչեաց զնա. եւ եմուտ առ նա. եւ ասէ Եղիսեէ. Ա՛ռ զորդի քո։
36 Եղիսէէն աղաղակեց ու ասաց Գէեզիին. «Այստե՛ղ կանչիր սոմնացի կնոջը»: Նա կանչեց նրան, եւ կինը ներս մտաւ:
36 Այն ատեն Գէեզին կանչեց ու ըսաւ. «Սունամացի կինը կանչէ»։ Զանիկա կանչեց։ Կինը անոր եկաւ ու Եղիսէ անոր ըսաւ. «Տղադ ա՛ռ»։
Եւ բարբառեցաւ Եղիսէ առ Գէեզի եւ ասէ. Կոչեա այսր զՍոմնացին: Եւ կոչեաց զնա. եւ եմուտ առ նա. եւ ասէ Եղիսէ. Առ զորդի քո:

4:36: Եւ բարբառեցաւ Եղիսեէ առ Գեեզի՝ եւ ասէ. Կոչեա՛ այսր զՍոմնացին։ Եւ կոչեաց զնա. եւ եմուտ առ նա. եւ ասէ Եղիսեէ. Ա՛ռ զորդի քո։
36 Եղիսէէն աղաղակեց ու ասաց Գէեզիին. «Այստե՛ղ կանչիր սոմնացի կնոջը»: Նա կանչեց նրան, եւ կինը ներս մտաւ:
36 Այն ատեն Գէեզին կանչեց ու ըսաւ. «Սունամացի կինը կանչէ»։ Զանիկա կանչեց։ Կինը անոր եկաւ ու Եղիսէ անոր ըսաւ. «Տղադ ա՛ռ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:364:36 И позвал он Гиезия и сказал: позови эту Сонамитянку. И тот позвал ее. Она пришла к нему, и он сказал: возьми сына твоего.
4:36 καὶ και and; even ἐξεβόησεν εκβοαω to; toward Γιεζι γιεζι and; even εἶπεν επω say; speak κάλεσον καλεω call; invite τὴν ο the Σωμανῖτιν σωμανιτις this; he καὶ και and; even ἐκάλεσεν καλεω call; invite καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε take; get τὸν ο the υἱόν υιος son σου σου of you; your
4:36 וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call אֶל־ ʔel- אֶל to גֵּיחֲזִ֗י gêḥᵃzˈî גֵּיחֲזִי Gehazi וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say קְרָא֙ qᵊrˌā קרא call אֶל־ ʔel- אֶל to הַ ha הַ the שֻּׁנַמִּ֣ית ššunammˈîṯ שׁוּנַמִּי Shunammite הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וַ wa וְ and יִּקְרָאֶ֖הָ yyiqrāʔˌehā קרא call וַ wa וְ and תָּבֹ֣וא ttāvˈô בוא come אֵלָ֑יו ʔēlˈāʸw אֶל to וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say שְׂאִ֥י śᵊʔˌî נשׂא lift בְנֵֽךְ׃ vᵊnˈēḵ בֵּן son
4:36. et ille vocavit Giezi et dixit ei voca Sunamitin hanc quae vocata ingressa est ad eum qui ait tolle filium tuumAnd he called Giezi, and said to him: Call this Sunamitess. And she being called, went in to him: and he said: Take up thy son.
36. And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in onto him, he said, Take up thy son.
4:36. And he called Gehazi, and said to him, “Call this Shunammite woman.” And having been called, she entered to him. And he said, “Take up your son.”
4:36. And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son.
And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son:

4:36 И позвал он Гиезия и сказал: позови эту Сонамитянку. И тот позвал ее. Она пришла к нему, и он сказал: возьми сына твоего.
4:36
καὶ και and; even
ἐξεβόησεν εκβοαω to; toward
Γιεζι γιεζι and; even
εἶπεν επω say; speak
κάλεσον καλεω call; invite
τὴν ο the
Σωμανῖτιν σωμανιτις this; he
καὶ και and; even
ἐκάλεσεν καλεω call; invite
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε take; get
τὸν ο the
υἱόν υιος son
σου σου of you; your
4:36
וַ wa וְ and
יִּקְרָ֣א yyiqrˈā קרא call
אֶל־ ʔel- אֶל to
גֵּיחֲזִ֗י gêḥᵃzˈî גֵּיחֲזִי Gehazi
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
קְרָא֙ qᵊrˌā קרא call
אֶל־ ʔel- אֶל to
הַ ha הַ the
שֻּׁנַמִּ֣ית ššunammˈîṯ שׁוּנַמִּי Shunammite
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וַ wa וְ and
יִּקְרָאֶ֖הָ yyiqrāʔˌehā קרא call
וַ wa וְ and
תָּבֹ֣וא ttāvˈô בוא come
אֵלָ֑יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
שְׂאִ֥י śᵊʔˌî נשׂא lift
בְנֵֽךְ׃ vᵊnˈēḵ בֵּן son
4:36. et ille vocavit Giezi et dixit ei voca Sunamitin hanc quae vocata ingressa est ad eum qui ait tolle filium tuum
And he called Giezi, and said to him: Call this Sunamitess. And she being called, went in to him: and he said: Take up thy son.
4:36. And he called Gehazi, and said to him, “Call this Shunammite woman.” And having been called, she entered to him. And he said, “Take up your son.”
4:36. And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son.
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Albert Barnes: Notes on the Bible - 1834
4:36: Take up thy son - Compare Elijah's action (marginal reference "t") and our Blessed Lord's Luk 7:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:36: Call this Shunammite: Kg2 4:12
Take up: Kg1 17:23; Luk 7:15; Heb 11:35
John Gill
And he called Gehazi, and said, call this Shunammite,.... To come up to the chamber to him:
so he called her: and when she was come in unto him, he said, take up thy son; from off the bed, alive, safe, and sound.
John Wesley
Unto him - To the door.
4:374:37: Եւ եմո՛ւտ կինն եւ անկաւ առ ոտս նորա, եւ երկի՛ր եպագ նմա յերկիր. եւ ա՛ռ զորդին իւր՝ եւ ել։
37 Եղիսէէն ասաց. «Ա՛ռ քո որդուն»: Կինը մտաւ, ընկաւ նրա ոտքերին եւ մինչեւ գետին խոնարհուեց նրա առաջ: Նա առաւ իր որդուն ու գնաց,
37 Կինը ներս մտնելով՝ անոր ոտքերը ինկաւ ու գետնէն խոնարհութիւն ըրաւ եւ իր տղան առնելով դուրս ելաւ։
Եւ եմուտ կինն եւ անկաւ առ ոտս նորա, եւ երկիր եպագ նմա յերկիր. եւ առ զորդին իւր եւ ել:

4:37: Եւ եմո՛ւտ կինն եւ անկաւ առ ոտս նորա, եւ երկի՛ր եպագ նմա յերկիր. եւ ա՛ռ զորդին իւր՝ եւ ել։
37 Եղիսէէն ասաց. «Ա՛ռ քո որդուն»: Կինը մտաւ, ընկաւ նրա ոտքերին եւ մինչեւ գետին խոնարհուեց նրա առաջ: Նա առաւ իր որդուն ու գնաց,
37 Կինը ներս մտնելով՝ անոր ոտքերը ինկաւ ու գետնէն խոնարհութիւն ըրաւ եւ իր տղան առնելով դուրս ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:374:37 И подошла, и упала ему в ноги, и поклонилась до земли; и взяла сына своего и пошла.
4:37 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even ἔπεσεν πιπτω fall ἐπὶ επι in; on τοὺς ο the πόδας πους foot; pace αὐτοῦ αυτος he; him καὶ και and; even προσεκύνησεν προσκυνεω worship ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out
4:37 וַ wa וְ and תָּבֹא֙ ttāvˌō בוא come וַ wa וְ and תִּפֹּ֣ל ttippˈōl נפל fall עַל־ ʕal- עַל upon רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot וַ wa וְ and תִּשְׁתַּ֖חוּ ttištˌaḥû חוה bow down אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth וַ wa וְ and תִּשָּׂ֥א ttiśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] בְּנָ֖הּ bᵊnˌāh בֵּן son וַ wa וְ and תֵּצֵֽא׃ פ ttēṣˈē . f יצא go out
4:37. venit illa et corruit ad pedes eius et adoravit super terram tulitque filium suum et egressa estShe came and fell at his feet, and worshipped upon the ground: and took up her son, and went out.
37. Then she went in, and fell at his feet, and bowed herself to the ground; and she took up her son, and went out.
4:37. She went and fell at his feet, and she reverenced upon the ground. And she took up her son, and departed.
4:37. Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out.
Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out:

4:37 И подошла, и упала ему в ноги, и поклонилась до земли; и взяла сына своего и пошла.
4:37
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
ἔπεσεν πιπτω fall
ἐπὶ επι in; on
τοὺς ο the
πόδας πους foot; pace
αὐτοῦ αυτος he; him
καὶ και and; even
προσεκύνησεν προσκυνεω worship
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
4:37
וַ wa וְ and
תָּבֹא֙ ttāvˌō בוא come
וַ wa וְ and
תִּפֹּ֣ל ttippˈōl נפל fall
עַל־ ʕal- עַל upon
רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot
וַ wa וְ and
תִּשְׁתַּ֖חוּ ttištˌaḥû חוה bow down
אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth
וַ wa וְ and
תִּשָּׂ֥א ttiśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
בְּנָ֖הּ bᵊnˌāh בֵּן son
וַ wa וְ and
תֵּצֵֽא׃ פ ttēṣˈē . f יצא go out
4:37. venit illa et corruit ad pedes eius et adoravit super terram tulitque filium suum et egressa est
She came and fell at his feet, and worshipped upon the ground: and took up her son, and went out.
4:37. She went and fell at his feet, and she reverenced upon the ground. And she took up her son, and departed.
4:37. Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out.
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Adam Clarke: Commentary on the Bible - 1831
4:37: She went in and fell at his feet - Few can enter into the feelings of this noble woman. What suspense must she have felt during the time that the prophet was employed in the slow process referred to above! for slow in its own nature it must have been, and exceedingly exhausting to the prophet himself.
4 Kings (2 Kings) 4:38
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:37: fell at his feet: Kg2 4:27, Kg2 2:15; Kg1 17:24
John Gill
Then she went in, and fell at his feet, and bowed herself to the ground,.... In reverence of him, and with the most profound gratitude and thankfulness for the mercy received:
and took up her son, and went out; of the chamber into her house, with great joy and gladness.
4:384:38: Եւ Եղիսեէ դարձա՛ւ ՚ի Գաղգաղա։ Եւ սո՛վ էր յերկրին. եւ որդիք մարգարէիցն նստէին առաջի նորա. եւ ասէ Եղիսեէ ցպատանեակն իւր. Կառո՛ դու զսանն մեծ, եւ եփեա՛ եփոյ որդւոցդ մարգարէից[3799]։ [3799] Ոսկան. Եւ եփեա եփոց։
38 իսկ Եղիսէէն վերադարձաւ Գաղգաղա: Երկրում սով էր. մարգարէները նստած էին Եղիսէէի առջեւ: Եղիսէէն իր սպասաւորին ասաց. «Մեծ կաթսան կրակի՛ն դիր եւ ապո՛ւր եփիր մարգարէների համար»:
38 Եղիսէ Գաղգաղա դարձաւ։ Այն երկրին մէջ սով կար ու մարգարէներուն որդիները անոր առջեւ կը նստէին ու անիկա իր ծառային ըսաւ. «Մեծ կաթսան կրակին վրայ դիր եւ մարգարէներուն որդիներուն ապուր եփէ»։
Եւ Եղիսէ դարձաւ ի Գաղգաղա. եւ սով էր յերկրին, եւ որդիք մարգարէիցն նստէին առաջի նորա. եւ ասէ Եղիսէ ցպատանեակն իւր. Կառո դու զսանն մեծ, եւ եփեա եփոյ որդւոց մարգարէիցդ:

4:38: Եւ Եղիսեէ դարձա՛ւ ՚ի Գաղգաղա։ Եւ սո՛վ էր յերկրին. եւ որդիք մարգարէիցն նստէին առաջի նորա. եւ ասէ Եղիսեէ ցպատանեակն իւր. Կառո՛ դու զսանն մեծ, եւ եփեա՛ եփոյ որդւոցդ մարգարէից[3799]։
[3799] Ոսկան. Եւ եփեա եփոց։
38 իսկ Եղիսէէն վերադարձաւ Գաղգաղա: Երկրում սով էր. մարգարէները նստած էին Եղիսէէի առջեւ: Եղիսէէն իր սպասաւորին ասաց. «Մեծ կաթսան կրակի՛ն դիր եւ ապո՛ւր եփիր մարգարէների համար»:
38 Եղիսէ Գաղգաղա դարձաւ։ Այն երկրին մէջ սով կար ու մարգարէներուն որդիները անոր առջեւ կը նստէին ու անիկա իր ծառային ըսաւ. «Մեծ կաթսան կրակին վրայ դիր եւ մարգարէներուն որդիներուն ապուր եփէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:384:38 Елисей же возвратился в Галгал. И был голод в земле той, и сыны пророков сидели пред ним. И сказал он слуге своему: поставь большой котел и свари похлебку для сынов пророческих.
4:38 καὶ και and; even Ελισαιε ελισαιε turn around; return εἰς εις into; for Γαλγαλα γαλγαλα and; even ὁ ο the λιμὸς λιμος famine; hunger ἐν εν in τῇ ο the γῇ γη earth; land καὶ και and; even οἱ ο the υἱοὶ υιος son τῶν ο the προφητῶν προφητης prophet ἐκάθηντο καθημαι sit; settle ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε the παιδαρίῳ παιδαριον little boy αὐτοῦ αυτος he; him ἐπίστησον εφιστημι stand over / by; get attention τὸν ο the λέβητα λεβης the μέγαν μεγας great; loud καὶ και and; even ἕψε εψω the υἱοῖς υιος son τῶν ο the προφητῶν προφητης prophet
4:38 וֶ we וְ and אֱלִישָׁ֞ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha שָׁ֤ב šˈāv שׁוב return הַ ha הַ the גִּלְגָּ֨לָה֙ ggilgˈālā גִּלְגָּל Gilgal וְ wᵊ וְ and הָ hā הַ the רָעָ֣ב rāʕˈāv רָעָב hunger בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and בְנֵי֙ vᵊnˌê בֵּן son הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet יֹשְׁבִ֖ים yōšᵊvˌîm ישׁב sit לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to נַעֲרֹ֗ו naʕᵃrˈô נַעַר boy שְׁפֹת֙ šᵊfˌōṯ שׁפת set הַ ha הַ the סִּ֣יר ssˈîr סִיר pot הַ ha הַ the גְּדֹולָ֔ה ggᵊḏôlˈā גָּדֹול great וּ û וְ and בַשֵּׁ֥ל vaššˌēl בשׁל boil נָזִ֖יד nāzˌîḏ נָזִיד boiled food לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son הַ ha הַ the נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet
4:38. et Heliseus reversus est in Galgala erat autem fames in terra et filii prophetarum habitabant coram eo dixitque uni de pueris suis pone ollam grandem et coque pulmentum filiis prophetarumAnd Eliseus returned to Galgal, and there was a famine in the land, and the sons of the prophets dwelt before him: And he said to one of his servants: Set on the great pot, and boil pottage for the sons of the prophets.
38. And Elisha came again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets.
4:38. And Elisha returned to Gilgal. Now there was a famine in the land, and the sons of the prophets were living in his sight. And he said to one of his servants, “Set out a large cooking pot, and boil a soup for the sons of the prophets.”
4:38. And Elisha came again to Gilgal: and [there was] a dearth in the land; and the sons of the prophets [were] sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets.
And Elisha came again to Gilgal: and [there was] a dearth in the land; and the sons of the prophets [were] sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets:

4:38 Елисей же возвратился в Галгал. И был голод в земле той, и сыны пророков сидели пред ним. И сказал он слуге своему: поставь большой котел и свари похлебку для сынов пророческих.
4:38
καὶ και and; even
Ελισαιε ελισαιε turn around; return
εἰς εις into; for
Γαλγαλα γαλγαλα and; even
ο the
λιμὸς λιμος famine; hunger
ἐν εν in
τῇ ο the
γῇ γη earth; land
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
τῶν ο the
προφητῶν προφητης prophet
ἐκάθηντο καθημαι sit; settle
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε the
παιδαρίῳ παιδαριον little boy
αὐτοῦ αυτος he; him
ἐπίστησον εφιστημι stand over / by; get attention
τὸν ο the
λέβητα λεβης the
μέγαν μεγας great; loud
καὶ και and; even
ἕψε εψω the
υἱοῖς υιος son
τῶν ο the
προφητῶν προφητης prophet
4:38
וֶ we וְ and
אֱלִישָׁ֞ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
שָׁ֤ב šˈāv שׁוב return
הַ ha הַ the
גִּלְגָּ֨לָה֙ ggilgˈālā גִּלְגָּל Gilgal
וְ wᵊ וְ and
הָ הַ the
רָעָ֣ב rāʕˈāv רָעָב hunger
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
בְנֵי֙ vᵊnˌê בֵּן son
הַ ha הַ the
נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet
יֹשְׁבִ֖ים yōšᵊvˌîm ישׁב sit
לְ lᵊ לְ to
פָנָ֑יו fānˈāʸw פָּנֶה face
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
נַעֲרֹ֗ו naʕᵃrˈô נַעַר boy
שְׁפֹת֙ šᵊfˌōṯ שׁפת set
הַ ha הַ the
סִּ֣יר ssˈîr סִיר pot
הַ ha הַ the
גְּדֹולָ֔ה ggᵊḏôlˈā גָּדֹול great
וּ û וְ and
בַשֵּׁ֥ל vaššˌēl בשׁל boil
נָזִ֖יד nāzˌîḏ נָזִיד boiled food
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
הַ ha הַ the
נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet
4:38. et Heliseus reversus est in Galgala erat autem fames in terra et filii prophetarum habitabant coram eo dixitque uni de pueris suis pone ollam grandem et coque pulmentum filiis prophetarum
And Eliseus returned to Galgal, and there was a famine in the land, and the sons of the prophets dwelt before him: And he said to one of his servants: Set on the great pot, and boil pottage for the sons of the prophets.
4:38. And Elisha returned to Gilgal. Now there was a famine in the land, and the sons of the prophets were living in his sight. And he said to one of his servants, “Set out a large cooking pot, and boil a soup for the sons of the prophets.”
4:38. And Elisha came again to Gilgal: and [there was] a dearth in the land; and the sons of the prophets [were] sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38-41: Галгал, местопребывание "сынов пророческих" (ср. II:1: сл.), было одним из обычных местопребываний пророка Елисея, руководителя общества сынов пророческих; последние (ст. 38) "сидели пред ним" - в качестве учеников, у ног его, (ср. Деян. XXII:3): они сходились к пророку Елисею слушать его (ср. Иез. VIII:1; Зах. III:3), но не необходимо жили в одном доме (ср. VI:1). Голод, о котором здесь говорится, вероятно, тождествен с семилетним голодом при пророке Елисее, VIII:1. Заботясь о пропитании учеников, пророк приказывает слуге приготовить им кушанье из овощей (евр. орот, LXX: αριωθ, Vulg.: herbas agrestes, слав.: зелия дивия). "К ним собиравшие по неведению примешали ядовитых плодов. Но пророк, велев всыпать в коноб муки, уничтожил тем действие яда. Произведено же сие не свойством муки, но благодатью пророка" (блаж. Феодорит, вопр. 19). Ядовитые плоды в евр. тексте названы паккуот - дикие огурцы (ср. орнаменты 3: Цар. VI:18; VII:24), cucumeres agresti, asiuini, по виду смешанные с любимыми у евреев огурцами (Чис. XI:5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Miracle on the Poisoned Pottage; the Miracle on the Barley Loaves. B. C. 887.

38 And Elisha came again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets. 39 And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not. 40 So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot. And they could not eat thereof. 41 But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot. 42 And there came a man from Baal-shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat. 43 And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the LORD, They shall eat, and shall leave thereof. 44 So he set it before them, and they did eat, and left thereof, according to the word of the LORD.
We have here Elisha in his place, in his element, among the sons of the prophets, teaching them, and, as a father, providing for them; and happy it was for them that they had one over them who naturally cared for their state, under whom they were well fed and well taught. There was a dearth in the land, for the wickedness of those that dwelt therein, the same that we read of, ch. viii. 1. It continued seven years, just as long again as that in Elijah's time. A famine of bread there was, but not of hearing the word of God, for Elisha had the sons of the prophets sitting before him, to hear his wisdom, who were taught, that they might teach others. Two instances we have here of the care he took about their meat. Christ twice fed those to whom he preached. Elisha was in the more care about it now because of the dearth, that the sons of the prophets might not be ashamed in this evil time, but, even in the days of famine, might be satisfied, Ps. xxxvii. 19.
I. He made hurtful food to become safe and wholesome. 1. On the lecture-day, the sons of the prophets being all to attend, he ordered his servant to provide food for their bodies, while he was breaking to them the bread of life for their souls. Whether there was any flesh-meat for them does not appear; he orders only that pottage should be seethed for them of herbs, v. 38. The sons of the prophets should be examples of temperance and mortification, not desirous of dainties, but content with plain food. If they have neither savoury meats nor sweet meats, nay, if a mess of pottage be all the dinner, let them remember that this great prophet entertained himself and his guests no better. 2. One of the servitors, who was sent to gather herbs (which, it should seem, must serve instead of flesh for the pottage), by mistake brought in that which was noxious, or at least very nauseous, and shred it into the pottage: wild gourds they are called, v. 39. Some think it was coloquintida, a herb strongly cathartic, and, if not qualified, dangerous. The sons of the prophets, it seems, were better skilled in divinity than in natural philosophy, and read their Bibles more than their herbals. If any of the fruits of the earth be hurtful, we must look upon it as an effect of the curse (thorns and thistles shall it bring forth unto thee), for the original blessing made all good. 3. The guests complained to Elisha of the unwholesomeness of their food. Nature has given man the sense of tasting, not only that wholesome food may be pleasant, but that that which is unwholesome may be discovered before it comes to the stomach; the mouth tries meat by tasting it, Job xii. 11. This pottage was soon found by the taste of it to be dangerous, so that they cried out, There is death in the pot, v. 40. The table often becomes a snare, and that which should be for our welfare proves a trap, which is a good reason why we should not feed ourselves without fear; when we are receiving the supports and comforts of life we must keep up an expectation of death and a fear of sin. 4. Elisha immediately cured the bad taste and prevented the bad consequences of this unwholesome pottage; as before he had healed the bitter waters with salt, so now the bitter broth with meal, v. 41. It is probable that there was meal in it before, but that was put in by a common hand, only to thicken the pottage; this was the same thing, but cast in by Elisha's hand, and with intent to heal the pottage, by which it appears that the change was not owing to the meal (that was the sign only, not the means), but to the divine power. Now all was well, not only no death, but no harm in the pot. We must acknowledge God's goodness in making our food wholesome and nourishing. I am the Lord that healeth thee.
II. He made a little food to go a great way. 1. Elisha had a present brought him of twenty barley-loaves and some ears of corn (v. 42), a present which, in those ages, would not be despicable at any time, but now in a special manner valuable, when there was a dearth in the land. It is said to be of the first-fruits, which was God's due out of their increase; and when the priests and Levites were all at Jerusalem, out of their reach, the religious people among them, with good reason, looked upon the prophets as God's receivers, and brought their first-fruits to them, which helped to maintain their schools. 2. Having freely received, he freely gave, ordering it all to be set before the sons of the prophets, reserving none for himself, none for the hereafter. "Let the morrow take thought for the things of itself, give it all to the people that they may eat." It well becomes the men of God to be generous and open-handed, and the fathers of the prophets to be liberal to the sons of the prophets. 3. Though the loaves were little, it is likely no more than what one man would ordinarily eat at a meal, yet with twenty of them he satisfied 100 men, v. 43, 44. His servant thought that to set so little meat before so many men was but to tantalize them, and shame his master for making so great an invitation to such short commons; but he in God's name, pronounced it a full meal for them, and so it proved; they did eat, and left thereof, not because their stomachs failed them, but because the bread increased in the eating. God has promised his church (Ps. cxxxii. 15) that he will abundantly bless her provision, and satisfy her poor with bread; for whom he feeds he fills, and what he blesses comes to much, as what he blows upon comes to little, Hag. i. 9. Christ's feeding his hearers was a miracle far beyond this; but both teach us that those who wait upon God in the way of duty may hope to be both protected and supplied by a particular care of divine Providence.
Adam Clarke: Commentary on the Bible - 1831
4:38: Came again to Gilgal - He had been there before with his master, a short time prior to his translation.
Set on the great pot and seethe pottage for the sons of the prophets - It was in a time of dearth, and all might now stand in need of refreshment; and it appears that the prophet was led to put forth the power he had from God to make a plentiful provision for those who were present. The father of the celebrated Dr. Young, author of the Night Thoughts, preaching a charity sermon for the benefit of the sons of the clergy, took the above words for his text; nor could they be said to be inappropriate.
4 Kings (2 Kings) 4:39
Albert Barnes: Notes on the Bible - 1834
4:38: There was a dearth in the land - Rather, "The famine was in the land." The seven years' dearth of which Elisha had prophesied (marginal reference) had begun.
The sons of the prophets - See Kg1 20:35 note. They were sitting before him as scholars before their master, hearing his instructions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:38: Elisha: Kg2 2:1; Sa1 7:16, Sa1 7:17; Act 10:38, Act 15:36
a dearth: Kg2 8:1; Lev 26:26; Deu 28:22-24, Deu 28:38-40; Sa2 21:1; Jer 14:1-6; Eze 14:13; Luk 4:25
the sons: Kg2 2:3; Sa1 19:20
were sitting: Pro 8:34; Luk 2:46, Luk 8:35, Luk 8:38, Luk 10:39; Act 22:3
Set on the great pot: Mar 6:37, Mar 8:2-6; Luk 9:13; Joh 21:5, Joh 21:9
Carl Friedrich Keil and Franz Delitzsch

Elisha Makes Uneatable Food Wholesome. - 4Kings 4:38. When Elisha had returned to Gilgal, the seat of a school of the prophets (see at 4Kings 2:1), i.e., had come thither once more on his yearly circuit, during the famine which prevailed in the land (see at 4Kings 8:1), and the prophets' scholars sat before him (the teacher and master), he directed his servant (i.e., probably not Gehazi, but the pupil who waited upon him) to put the large pot to the fire and boil a dish for the pupils of the prophets. שׁפט answers to the German beisetzen, which is used for placing a vessel upon the fire (cf. Ezek 24:3).
4Kings 4:39
One (of these pupils) then went to the field to gather vegetables (ארת, olera: for the different explanations of this word see Celsii Hierobot. i. 459ff., and Ges. Thes. p. 56), and found שׂדה גּפן, i.e., not wild vines, but wild creepers (Luther), field-creepers resembling vines; and having gathered his lap full of wild cucumbers, took them home and cut them into the vegetable pot. because they did not know them. פּקּעת is rendered in the ancient versions colocynths (lxx πολυπὴ ἀγρία, i.e., according to Suid., Colocynthis), whereas Gesenius (Thes. p. 1122), Winer, and others, follow Celsius (l.c. i. 393ff.), have decided in favour of wild cucumbers, a fruit resembling an acorn, or, according to Oken, a green fleshy fruit of almost a finger's length and an inch thick, which crack with a loud noise, when quite ripe, and very gentle pressure, spirting out both juice and seeds, and have a very bitter taste. The reason for this decision is, that the peculiarity mentioned answers to the etymon פּקע, to split, in Syr. and Chald. to crack. Nevertheless the rendering given by the old translators is apparently the more correct of the two; for the colocynths also belong to the genus of the cucumbers, creep upon the ground, and are a round yellow fruit of the size of a large orange, and moreover are extremely bitter, producing colic, and affecting the nerves. The form of this fruit is far more suitable for oval architectural ornaments (פּקעים, 3Kings 6:18; 3Kings 7:24) than that of the wild cucumber.
4Kings 4:40
The extremely bitter flavour of the fruit so alarmed the pupils of the prophets when they began to eat of the dish, that they cried out, "Death in the pot," and therefore thought the fruit was poison. If eaten in any large quantity, colocynths might really produce death: vid., Dioscorid. iv. 175 (178).
4Kings 4:41
Elisha then had some meal brought and poured it into the pot, after which the people were able to eat of the dish, and there was no longer anything injurious in the pot. וּקחוּ, then take, וּ denoting sequence in thought (vid., Ewald, 348, a.). The meal might somewhat modify the bitterness and injurious qualities of the vegetable, but could not take them entirely away; the author of the Exegetical Handbook therefore endeavours to get rid of the miracle, by observing that Elisha may have added something else. The meal, the most wholesome food of man, was only the earthly substratum for the working of the Spirit, which proceeded from Elisha, and made the noxious food perfectly wholesome.
Geneva 1599
And Elisha came again to Gilgal: and [there was] a dearth in the (s) land; and the sons of the prophets [were] sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets.
(s) That is, in the land of Israel.
John Gill
And Elisha came again to Gilgal,.... Where he was with Elijah a little before his assumption to heaven, 4Kings 2:1 and whither he went, there being a school of the prophets, as he did to all places where there were any, and where he had been before with Elijah; partly to instruct, encourage, and strengthen them, and partly to confirm his office as a prophet by miracles, which he did in several places he came to:
and there was a dearth in the land; a famine through drought:
and the sons of the prophets were sitting before him: as disciples before their master, see Acts 22:3.
and he said unto his servant; very probably Gehazi:
set on the great pot, and seethe pottage for the sons of the prophets; who seemed to have lived together in one house or college, and to be to the number of one hundred, see 4Kings 4:43 and therefore required to have a large pot set on to boil pottage for them all.
Robert Jamieson, A. R. Fausset and David Brown
PURIFIES DEADLY POTTAGE. (4Kings 4:38-41)
there was a dearth in the land--(see on 4Kings 8:1).
the sons of the prophets were sitting before him--When receiving instruction, the scholars sat under their masters. This refers to their being domiciled under the same roof (compare 4Kings 6:1).
Set on the great pot--As it is most likely that the Jewish would resemble the Egyptian "great pot," it is seen by the monumental paintings to have been a large goblet, with two long legs, which stood over the fire on the floor. The seethed pottage consisted of meat cut into small pieces, mixed with rice or meal and vegetables.
4:394:39: Եւ ել յանդն քաղել արիովթ. եւ եգիտ որթ յանդին, եւ քաղեաց ՚ի նմանէ ազոխ լի՛ շալակաւ իւրով, եւ եկն եւ արկ ՚ի սան եփոյին՝ քանզի ո՛չ ճանաչէր[3800]. [3800] Ոսկան. ՚Ի սան եփոցին։ ՚Ի լուս՛՛. ՚ի վերայ՝ արիովթ. նշանակի՝ բանջար վայրի։ Յօրինակին պակասէր. Եւ քաղեաց ՚ի նմանէ ազոխ լի շա՛՛։
39 Նա գնաց դաշտ՝ բանջար քաղելու, գտաւ մի վայրի բոյս եւ դրանից մի ամբողջ բեռ վայրի դդում
39 Մէկը դաշտը ելաւ, որպէս զի խոտ հաւաքէ ու վայրենի տունկ մը գտաւ եւ անկէ հանդերձը լեցուն վայրենի վարունգ հաւաքեց ու բերաւ զանոնք ապուրին կաթսային մէջ մանրեց, քանզի չէր ճանչնար։
Եւ [53]ել յանդն քաղել [54]արիովթ. եւ եգիտ որթ յանդին, եւ քաղեաց ի նմանէ [55]ազոխ լի շալակաւ իւրով, եւ եկն եւ արկ ի սան եփոյին, քանզի ոչ [56]ճանաչէր:

4:39: Եւ ել յանդն քաղել արիովթ. եւ եգիտ որթ յանդին, եւ քաղեաց ՚ի նմանէ ազոխ լի՛ շալակաւ իւրով, եւ եկն եւ արկ ՚ի սան եփոյին՝ քանզի ո՛չ ճանաչէր[3800].
[3800] Ոսկան. ՚Ի սան եփոցին։ ՚Ի լուս՛՛. ՚ի վերայ՝ արիովթ. նշանակի՝ բանջար վայրի։ Յօրինակին պակասէր. Եւ քաղեաց ՚ի նմանէ ազոխ լի շա՛՛։
39 Նա գնաց դաշտ՝ բանջար քաղելու, գտաւ մի վայրի բոյս եւ դրանից մի ամբողջ բեռ վայրի դդում
39 Մէկը դաշտը ելաւ, որպէս զի խոտ հաւաքէ ու վայրենի տունկ մը գտաւ եւ անկէ հանդերձը լեցուն վայրենի վարունգ հաւաքեց ու բերաւ զանոնք ապուրին կաթսային մէջ մանրեց, քանզի չէր ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
4:394:39 И вышел один из них в поле собирать овощи, и нашел дикое вьющееся растение, и набрал с него диких плодов полную одежду свою; и пришел и накрошил их в котел с похлебкою, так как они не знали {их}.
4:39 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out εἷς εις.1 one; unit εἰς εις into; for τὸν ο the ἀγρὸν αγρος field συλλέξαι συλλεγω collect αριωθ αριωθ and; even εὗρεν ευρισκω find ἄμπελον αμπελος vine ἐν εν in τῷ ο the ἀγρῷ αγρος field καὶ και and; even συνέλεξεν συλλεγω collect ἀπ᾿ απο from; away αὐτῆς αυτος he; him τολύπην τολυπη wild πλῆρες πληρης full τὸ ο the ἱμάτιον ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ἐνέβαλεν εμβαλλω inject; cast in εἰς εις into; for τὸν ο the λέβητα λεβης the ἑψέματος εψεμα since; that οὐκ ου not ἔγνωσαν γινωσκω know
4:39 וַ wa וְ and יֵּצֵ֨א yyēṣˌē יצא go out אֶחָ֣ד ʔeḥˈāḏ אֶחָד one אֶל־ ʔel- אֶל to הַ ha הַ the שָּׂדֶה֮ śśāḏeh שָׂדֶה open field לְ lᵊ לְ to לַקֵּ֣ט laqqˈēṭ לקט gather אֹרֹת֒ ʔōrˌōṯ אֹרֹת mallow [flower] וַ wa וְ and יִּמְצָא֙ yyimṣˌā מצא find גֶּ֣פֶן gˈefen גֶּפֶן vine שָׂדֶ֔ה śāḏˈeh שָׂדֶה open field וַ wa וְ and יְלַקֵּ֥ט yᵊlaqqˌēṭ לקט gather מִמֶּ֛נּוּ mimmˈennû מִן from פַּקֻּעֹ֥ת paqquʕˌōṯ פַּקֻּעֹת gourd שָׂדֶ֖ה śāḏˌeh שָׂדֶה open field מְלֹ֣א mᵊlˈō מְלֹא fullness בִגְדֹ֑ו viḡᵊḏˈô בֶּגֶד garment וַ wa וְ and יָּבֹ֗א yyāvˈō בוא come וַ wa וְ and יְפַלַּ֛ח yᵊfallˈaḥ פלח cleave אֶל־ ʔel- אֶל to סִ֥יר sˌîr סִיר pot הַ ha הַ the נָּזִ֖יד nnāzˌîḏ נָזִיד boiled food כִּֽי־ kˈî- כִּי that לֹ֥א lˌō לֹא not יָדָֽעוּ׃ yāḏˈāʕû ידע know
4:39. et egressus est unus in agrum ut colligeret herbas agrestes invenitque quasi vitem silvestrem et collegit ex ea colocyntidas agri et implevit pallium suum et reversus concidit in ollam pulmenti nesciebat enim quid essetAnd one went out into the field to gather wild herbs: and he found something like a wild vine, and gathered of it wild gourds of the field, and filled his mantle, and coming back, he shred them into the pot of pottage; for he knew not what it was.
39. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not.
4:39. And one went out into the field, so that he might collect wild herbs. And he found something like a wild vine, and he gathered from it bitter fruits of the field, and he filled his cloak. And returning, he cut these up for the pot of soup. But he did not know what it was.
4:39. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred [them] into the pot of pottage: for they knew [them] not.
And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred [them] into the pot of pottage: for they knew [them] not:

4:39 И вышел один из них в поле собирать овощи, и нашел дикое вьющееся растение, и набрал с него диких плодов полную одежду свою; и пришел и накрошил их в котел с похлебкою, так как они не знали {их}.
4:39
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
εἷς εις.1 one; unit
εἰς εις into; for
τὸν ο the
ἀγρὸν αγρος field
συλλέξαι συλλεγω collect
αριωθ αριωθ and; even
εὗρεν ευρισκω find
ἄμπελον αμπελος vine
ἐν εν in
τῷ ο the
ἀγρῷ αγρος field
καὶ και and; even
συνέλεξεν συλλεγω collect
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
τολύπην τολυπη wild
πλῆρες πληρης full
τὸ ο the
ἱμάτιον ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνέβαλεν εμβαλλω inject; cast in
εἰς εις into; for
τὸν ο the
λέβητα λεβης the
ἑψέματος εψεμα since; that
οὐκ ου not
ἔγνωσαν γινωσκω know
4:39
וַ wa וְ and
יֵּצֵ֨א yyēṣˌē יצא go out
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
אֶל־ ʔel- אֶל to
הַ ha הַ the
שָּׂדֶה֮ śśāḏeh שָׂדֶה open field
לְ lᵊ לְ to
לַקֵּ֣ט laqqˈēṭ לקט gather
אֹרֹת֒ ʔōrˌōṯ אֹרֹת mallow [flower]
וַ wa וְ and
יִּמְצָא֙ yyimṣˌā מצא find
גֶּ֣פֶן gˈefen גֶּפֶן vine
שָׂדֶ֔ה śāḏˈeh שָׂדֶה open field
וַ wa וְ and
יְלַקֵּ֥ט yᵊlaqqˌēṭ לקט gather
מִמֶּ֛נּוּ mimmˈennû מִן from
פַּקֻּעֹ֥ת paqquʕˌōṯ פַּקֻּעֹת gourd
שָׂדֶ֖ה śāḏˌeh שָׂדֶה open field
מְלֹ֣א mᵊlˈō מְלֹא fullness
בִגְדֹ֑ו viḡᵊḏˈô בֶּגֶד garment
וַ wa וְ and
יָּבֹ֗א yyāvˈō בוא come
וַ wa וְ and
יְפַלַּ֛ח yᵊfallˈaḥ פלח cleave
אֶל־ ʔel- אֶל to
סִ֥יר sˌîr סִיר pot
הַ ha הַ the
נָּזִ֖יד nnāzˌîḏ נָזִיד boiled food
כִּֽי־ kˈî- כִּי that
לֹ֥א lˌō לֹא not
יָדָֽעוּ׃ yāḏˈāʕû ידע know
4:39. et egressus est unus in agrum ut colligeret herbas agrestes invenitque quasi vitem silvestrem et collegit ex ea colocyntidas agri et implevit pallium suum et reversus concidit in ollam pulmenti nesciebat enim quid esset
And one went out into the field to gather wild herbs: and he found something like a wild vine, and gathered of it wild gourds of the field, and filled his mantle, and coming back, he shred them into the pot of pottage; for he knew not what it was.
4:39. And one went out into the field, so that he might collect wild herbs. And he found something like a wild vine, and he gathered from it bitter fruits of the field, and he filled his cloak. And returning, he cut these up for the pot of soup. But he did not know what it was.
4:39. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred [them] into the pot of pottage: for they knew [them] not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:39: Wild gourds - This is generally thought to be the coloquintida, the fruit of a plant of the same name, about the size of a large orange. It is brought hither from the Levant, and is often known by the name of the bitter apple; both the seeds and pulp are intensely bitter, and violently purgative. It ranks among vegetable poisons, as all intense bitters do; but, judiciously employed, it is of considerable use in medicine.
4 Kings (2 Kings) 4:40
Albert Barnes: Notes on the Bible - 1834
4:39: A wild vine - Not a real wild vine, the fruit of which, if not very palatable, is harmless; but some climbing plant with tendrils. The plant was probably either the Ecbalium elaterium, or "squirting cucumber," the fruit of which, egg-shaped, and of a very bitter taste, bursts at the slightest touch, when it is ripe, and squirts out sap and seed grains; or the Colocynthis, which belongs to the family of cucumbers, has a vine-shaped leaf, and bears a fruit as large as an orange, very bitter, from which is prepared the drug sold as colocynth. This latter plant grows abundantly in Palestine.
His lap full - literally, "his shawl full." The prophet brought the fruit home in his "shawl" or "outer garment."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:39: a wild vine: Isa 5:4; Jer 2:21; Mat 15:13; Heb 12:15
wild gourds: The word pakkuoth, from peka, in Chaldee, to burst, and in Syriac, to crack, thunder, is generally supposed to be the fruits of the coloquintida, or colocynth; whose leaves are large, placed alternately, very much like those of the vine, whence it might be called a wild vine. the flowers are white, and the fruit of the gourd kind, of the size of a large apple, and when ripe, of a yellow colour, and a pleasant and inviting appearance. It ranks among vegetable poisons, as all intense bitters do; but, judiciously employed, it is of considerable use in medicine. It is said that the fruit, when ripe, is so full of wind that it bursts, and throws its liquor and seeds to a great distance, and if touched, before it breaks of itself, it flies open with an explosion, and discharges its foetid contents in the face of him who touched it.
Geneva 1599
And one went out into the field to gather herbs, and found a (t) wild vine, and gathered thereof wild gourds his lap full, and came and shred [them] into the pot of pottage: for they knew [them] not.
(t) Which the apothecaries call colloquintida, and is most vehement and dangerous in purging.
John Gill
And one went out into the fields to gather herbs,.... To put into the pottage, the gardens affording none in this time of dearth; or, however, being scarce, were at too great a price for the sons of the prophets to purchase them; and therefore one of them went out into the field to gather what common herbs he could:
and found a wild vine, and gathered thereof wild gourds his lap full; thought to be the same with coloquintida, the leaves of which are very like to a vine, of a very bitter taste, and a very violent purgative, which, if not remedied, will produce ulcerations in the bowels, and issue in death; some think the white brier or white vine is meant, the colour of whose berries is very inviting to look at, but very bitter and ungrateful, and it vehemently purges (b); the Arabs call a sort of mushroom that is white and soft by this name (c), but cannot be meant here, because it has no likeness to a wild vine:
and came and shred them into the pot of pottage; cut or chopped them small, and put them into the pot:
for they knew them not; what they were, the nature and virtue of them, being unskilful in botany.
(b) Vid. Scheuchzer. Physic. Sacr. vol. 3. p. 605, 859. (c) Golius, col. 1817.
Robert Jamieson, A. R. Fausset and David Brown
went out into the field to gather herbs--Wild herbs are very extensively used by the people in the East, even by those who possess their own vegetable gardens. The fields are daily searched for mallow, asparagus, and other wild plants.
wild vine--literally, "the vine of the field," supposed to be the colocynth, a cucumber, which, in its leaves, tendrils, and fruit, bears a strong resemblance to the wild vine. The "gourds," or fruit, are of the color and size of an orange bitter to the taste, causing colic, and exciting the nerves, eaten freely they would occasion such a derangement of the stomach and bowels as to be followed by death. The meal which Elisha poured into the pot was a symbolic sign that the noxious quality of the herbs was removed.
lap full--The hyke, or large cloak, is thrown loosely over the left shoulder and fastened under the right arm, so as to form a lap or apron.
4:404:40: եւ արկ առաջի արանցն ուտել։ Եւ եղեւ յուտելն նոցա յեփոյէ անտի, աղաղակեցին եւ ասեն. Մա՛հ է ՚ի սանի աստ՝ ա՛յրդ Աստուծոյ։ Եւ ո՛չ կարացին ուտել[3801]։ [3801] Ոսկան. Յեփոցէ անտի։
40 քաղեց ու բերեց լցրեց ապուրի կաթսայի մէջ, բայց նա չէր իմանում[67], թէ դա ինչ բոյս է: Երբ ճաշը պատրաստ էր, դրեց նրանց առաջ, որ ուտեն: Երբ սկսեցին ապուրն ուտել, նրանք աղմուկ բարձրացնելով՝ ասացին. «Մահ կայ կաթսայի մէջ, ո՜վ Աստծու մարդ»: Նրանք չկարողացան ուտել:[67] 67. Եբրայերէն՝ նրանք չէին իմանում:
40 Այն մարդոց առջեւ դրին, որպէս զի ուտեն։ Երբ այն ապուրէն կերան՝ պոռալով ըսին. «Կաթսային մէջ մահ կայ, ո՛վ մարդ Աստուծոյ» ու չկրցան ուտել։
Եւ արկ առաջի արանցն ուտել. եւ եղեւ յուտել նոցա յեփոյէ անտի, աղաղակեցին եւ ասեն. Մահ է ի սանի աստ, այրդ Աստուծոյ: Եւ ոչ կարացին ուտել:

4:40: եւ արկ առաջի արանցն ուտել։ Եւ եղեւ յուտելն նոցա յեփոյէ անտի, աղաղակեցին եւ ասեն. Մա՛հ է ՚ի սանի աստ՝ ա՛յրդ Աստուծոյ։ Եւ ո՛չ կարացին ուտել[3801]։
[3801] Ոսկան. Յեփոցէ անտի։
40 քաղեց ու բերեց լցրեց ապուրի կաթսայի մէջ, բայց նա չէր իմանում[67], թէ դա ինչ բոյս է: Երբ ճաշը պատրաստ էր, դրեց նրանց առաջ, որ ուտեն: Երբ սկսեցին ապուրն ուտել, նրանք աղմուկ բարձրացնելով՝ ասացին. «Մահ կայ կաթսայի մէջ, ո՜վ Աստծու մարդ»: Նրանք չկարողացան ուտել:
[67] 67. Եբրայերէն՝ նրանք չէին իմանում:
40 Այն մարդոց առջեւ դրին, որպէս զի ուտեն։ Երբ այն ապուրէն կերան՝ պոռալով ըսին. «Կաթսային մէջ մահ կայ, ո՛վ մարդ Աստուծոյ» ու չկրցան ուտել։
zohrab-1805▾ eastern-1994▾ western am▾
4:404:40 И налили им есть. Но как скоро они стали есть похлебку, то подняли крик и говорили: смерть в котле, человек Божий! И не могли есть.
4:40 καὶ και and; even ἐνέχει ενεχω have in; hold in τοῖς ο the ἀνδράσιν ανηρ man; husband φαγεῖν φαγω swallow; eat καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἐσθίειν εσθιω eat; consume αὐτοὺς αυτος he; him ἐκ εκ from; out of τοῦ ο the ἑψήματος εψεμα and; even ἰδοὺ ιδου see!; here I am ἀνεβόησαν αναβοαω scream out καὶ και and; even εἶπον επω say; speak θάνατος θανατος death ἐν εν in τῷ ο the λέβητι λεβης person; human τοῦ ο the θεοῦ θεος God καὶ και and; even οὐκ ου not ἠδύναντο δυναμαι able; can φαγεῖν φαγω swallow; eat
4:40 וַ wa וְ and יִּֽצְק֥וּ yyˈiṣqˌû יצק pour לַ la לְ to אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man לֶ le לְ to אֱכֹ֑ול ʔᵉḵˈôl אכל eat וַ֠ wa וְ and יְהִי yᵊhˌî היה be כְּ kᵊ כְּ as אָכְלָ֨ם ʔoḵlˌām אכל eat מֵ mē מִן from הַ ha הַ the נָּזִ֜יד nnāzˈîḏ נָזִיד boiled food וְ wᵊ וְ and הֵ֣מָּה hˈēmmā הֵמָּה they צָעָ֗קוּ ṣāʕˈāqû צעק cry וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say מָ֤וֶת mˈāweṯ מָוֶת death בַּ ba בְּ in † הַ the סִּיר֙ ssîr סִיר pot אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָכְל֖וּ yāḵᵊlˌû יכל be able לֶ le לְ to אֱכֹֽל׃ ʔᵉḵˈōl אכל eat
4:40. infuderunt ergo sociis ut comederent cumque gustassent de coctione exclamaverunt dicentes mors in olla vir Dei et non potuerunt comedereAnd they poured it out for their companions to eat: and when they had tasted of the pottage, they cried out, saying: Death is in the pot, O man of God. And they could not eat thereof.
40. So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O man of God, there is death in the pot. And they could not eat thereof.
4:40. Then they poured it out for their companions to eat. And when they had tasted the mixture, they cried out, saying, “Death is in the cooking pot, O man of God!” And they were unable to eat.
4:40. So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O [thou] man of God, [there is] death in the pot. And they could not eat [thereof].
So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O [thou] man of God, [there is] death in the pot. And they could not eat:

4:40 И налили им есть. Но как скоро они стали есть похлебку, то подняли крик и говорили: смерть в котле, человек Божий! И не могли есть.
4:40
καὶ και and; even
ἐνέχει ενεχω have in; hold in
τοῖς ο the
ἀνδράσιν ανηρ man; husband
φαγεῖν φαγω swallow; eat
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἐσθίειν εσθιω eat; consume
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
ἑψήματος εψεμα and; even
ἰδοὺ ιδου see!; here I am
ἀνεβόησαν αναβοαω scream out
καὶ και and; even
εἶπον επω say; speak
θάνατος θανατος death
ἐν εν in
τῷ ο the
λέβητι λεβης person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
οὐκ ου not
ἠδύναντο δυναμαι able; can
φαγεῖν φαγω swallow; eat
4:40
וַ wa וְ and
יִּֽצְק֥וּ yyˈiṣqˌû יצק pour
לַ la לְ to
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
לֶ le לְ to
אֱכֹ֑ול ʔᵉḵˈôl אכל eat
וַ֠ wa וְ and
יְהִי yᵊhˌî היה be
כְּ kᵊ כְּ as
אָכְלָ֨ם ʔoḵlˌām אכל eat
מֵ מִן from
הַ ha הַ the
נָּזִ֜יד nnāzˈîḏ נָזִיד boiled food
וְ wᵊ וְ and
הֵ֣מָּה hˈēmmā הֵמָּה they
צָעָ֗קוּ ṣāʕˈāqû צעק cry
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
מָ֤וֶת mˈāweṯ מָוֶת death
בַּ ba בְּ in
הַ the
סִּיר֙ ssîr סִיר pot
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָכְל֖וּ yāḵᵊlˌû יכל be able
לֶ le לְ to
אֱכֹֽל׃ ʔᵉḵˈōl אכל eat
4:40. infuderunt ergo sociis ut comederent cumque gustassent de coctione exclamaverunt dicentes mors in olla vir Dei et non potuerunt comedere
And they poured it out for their companions to eat: and when they had tasted of the pottage, they cried out, saying: Death is in the pot, O man of God. And they could not eat thereof.
4:40. Then they poured it out for their companions to eat. And when they had tasted the mixture, they cried out, saying, “Death is in the cooking pot, O man of God!” And they were unable to eat.
4:40. So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O [thou] man of God, [there is] death in the pot. And they could not eat [thereof].
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
4:40: There is death in the pot - As if they had said, "We have here a deadly mixture; if we eat of it, we shall all die."
4 Kings (2 Kings) 4:41
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:40: O thou: Kg2 4:9, Kg2 1:9, Kg2 1:11, Kg2 1:13; Deu 33:1; Kg1 17:18
death: Exo 10:17, Exo 15:23; Mar 16:18
Geneva 1599
So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O [thou] man of God, [there is] (u) death in the pot. And they could not eat [thereof].
(u) They feared that they were poisoned because of the bitterness.
John Gill
So they poured out for the men to eat,.... When the pottage was boiled, they poured it out into dishes or basins, for the sons of the prophets to eat:
and it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot; poison, the cause of death; the pottage was so exceeding bitter, that they concluded there must be some poisonous herb in it; and coloquintida is so bitter, that it is called "the gall of the earth":
and they could not eat thereof: they stopped eating, it being so very disagreeable, and, as they supposed, dangerous.
John Wesley
Death - That is, some deadly thing.
4:414:41: Եւ ասէ. Առէ՛ք ալեւր եւ արկէ՛ք ՚ի սա՛ն այդր։ Եւ ասէ Եղիսեէ ցԳեեզի ցպատանեակն իւր. Ա՛րկ առաջի ժողովրդեանդ եւ կերիցեն։ Եւ ո՛չ եղեւ վնաս ինչ ՚ի սանէ՛ անտի[3802]։[3802] Այլք. Եւ արկէք ՚ի սան անդր։
41 Եղիսէէն ասաց. «Ալի՛ւր առէք ու լցրէ՛ք այդ կաթսայի մէջ»: Նա ասաց իր սպասաւոր Գէեզիին. «Դի՛ր ժողովրդի առջեւ, որ ուտեն»: Եւ կաթսայի այդ ճաշը ոչ ոքի վնաս չտուեց:
41 Եւ անիկա ըսաւ. «Ալիւր բերէք»։ Զանիկա կաթսային մէջ նետեց ու ըսաւ. «Ժողովուրդին առջեւ դիր, որպէս զի ուտեն»։ Այն ատեն կաթսային մէջ վնասակար բան մը չկար։
Եւ ասէ. Առէք ալեւր եւ արկէք ի սան այդր: Եւ ասէ [57]Եղիսէ ցԳէեզի ցպատանեակն իւր``. Արկ առաջի ժողովրդեանդ եւ կերիցեն: Եւ ոչ եղեւ վնաս ինչ ի սանէ անտի:

4:41: Եւ ասէ. Առէ՛ք ալեւր եւ արկէ՛ք ՚ի սա՛ն այդր։ Եւ ասէ Եղիսեէ ցԳեեզի ցպատանեակն իւր. Ա՛րկ առաջի ժողովրդեանդ եւ կերիցեն։ Եւ ո՛չ եղեւ վնաս ինչ ՚ի սանէ՛ անտի[3802]։
[3802] Այլք. Եւ արկէք ՚ի սան անդր։
41 Եղիսէէն ասաց. «Ալի՛ւր առէք ու լցրէ՛ք այդ կաթսայի մէջ»: Նա ասաց իր սպասաւոր Գէեզիին. «Դի՛ր ժողովրդի առջեւ, որ ուտեն»: Եւ կաթսայի այդ ճաշը ոչ ոքի վնաս չտուեց:
41 Եւ անիկա ըսաւ. «Ալիւր բերէք»։ Զանիկա կաթսային մէջ նետեց ու ըսաւ. «Ժողովուրդին առջեւ դիր, որպէս զի ուտեն»։ Այն ատեն կաթսային մէջ վնասակար բան մը չկար։
zohrab-1805▾ eastern-1994▾ western am▾
4:414:41 И сказал он: подайте муки. И всыпал ее в котел и сказал [Гиезию]: наливай людям, пусть едят. И не стало ничего вредного в котле.
4:41 καὶ και and; even εἶπεν επω say; speak λάβετε λαμβανω take; get ἄλευρον αλευρον flour καὶ και and; even ἐμβάλετε εμβαλλω inject; cast in εἰς εις into; for τὸν ο the λέβητα λεβης and; even εἶπεν επω say; speak Ελισαιε ελισαιε to; toward Γιεζι γιεζι the παιδάριον παιδαριον little boy ἔγχει εγχεω the λαῷ λαος populace; population καὶ και and; even ἐσθιέτωσαν εσθιω eat; consume καὶ και and; even οὐκ ου not ἐγενήθη γινομαι happen; become ἔτι ετι yet; still ἐκεῖ εκει there ῥῆμα ρημα statement; phrase πονηρὸν πονηρος harmful; malignant ἐν εν in τῷ ο the λέβητι λεβης kettle
4:41 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say וּ û וְ and קְחוּ־ qᵊḥû- לקח take קֶ֔מַח qˈemaḥ קֶמַח flour וַ wa וְ and יַּשְׁלֵ֖ךְ yyašlˌēḵ שׁלך throw אֶל־ ʔel- אֶל to הַ ha הַ the סִּ֑יר ssˈîr סִיר pot וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say צַ֤ק ṣˈaq יצק pour לָ lā לְ to † הַ the עָם֙ ʕˌām עַם people וְ wᵊ וְ and יֹאכֵ֔לוּ yōḵˈēlû אכל eat וְ wᵊ וְ and לֹ֥א lˌō לֹא not הָיָ֛ה hāyˈā היה be דָּבָ֥ר dāvˌār דָּבָר word רָ֖ע rˌāʕ רַע evil בַּ ba בְּ in † הַ the סִּֽיר׃ ס ssˈîr . s סִיר pot
4:41. at ille adferte inquit farinam et misit in ollam et ait infunde turbae et comedat et non fuit amplius quicquam amaritudinis in ollaBut he said: Bring some meal. And when they had brought it, he cast it into the pot, and said: Pour out for the people, that they may eat. And there was now no bitterness in the pot.
41. But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot.
4:41. But he said, “Bring some flour.” And when they had brought it, he cast it into the cooking pot, and he said, “Pour it out for the group, so that they may eat.” And there was no longer any bitterness in the cooking pot.
4:41. But he said, Then bring meal. And he cast [it] into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot.
But he said, Then bring meal. And he cast [it] into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot:

4:41 И сказал он: подайте муки. И всыпал ее в котел и сказал [Гиезию]: наливай людям, пусть едят. И не стало ничего вредного в котле.
4:41
καὶ και and; even
εἶπεν επω say; speak
λάβετε λαμβανω take; get
ἄλευρον αλευρον flour
καὶ και and; even
ἐμβάλετε εμβαλλω inject; cast in
εἰς εις into; for
τὸν ο the
λέβητα λεβης and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε to; toward
Γιεζι γιεζι the
παιδάριον παιδαριον little boy
ἔγχει εγχεω the
λαῷ λαος populace; population
καὶ και and; even
ἐσθιέτωσαν εσθιω eat; consume
καὶ και and; even
οὐκ ου not
ἐγενήθη γινομαι happen; become
ἔτι ετι yet; still
ἐκεῖ εκει there
ῥῆμα ρημα statement; phrase
πονηρὸν πονηρος harmful; malignant
ἐν εν in
τῷ ο the
λέβητι λεβης kettle
4:41
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
וּ û וְ and
קְחוּ־ qᵊḥû- לקח take
קֶ֔מַח qˈemaḥ קֶמַח flour
וַ wa וְ and
יַּשְׁלֵ֖ךְ yyašlˌēḵ שׁלך throw
אֶל־ ʔel- אֶל to
הַ ha הַ the
סִּ֑יר ssˈîr סִיר pot
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
צַ֤ק ṣˈaq יצק pour
לָ לְ to
הַ the
עָם֙ ʕˌām עַם people
וְ wᵊ וְ and
יֹאכֵ֔לוּ yōḵˈēlû אכל eat
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הָיָ֛ה hāyˈā היה be
דָּבָ֥ר dāvˌār דָּבָר word
רָ֖ע rˌāʕ רַע evil
בַּ ba בְּ in
הַ the
סִּֽיר׃ ס ssˈîr . s סִיר pot
4:41. at ille adferte inquit farinam et misit in ollam et ait infunde turbae et comedat et non fuit amplius quicquam amaritudinis in olla
But he said: Bring some meal. And when they had brought it, he cast it into the pot, and said: Pour out for the people, that they may eat. And there was now no bitterness in the pot.
4:41. But he said, “Bring some flour.” And when they had brought it, he cast it into the cooking pot, and he said, “Pour it out for the group, so that they may eat.” And there was no longer any bitterness in the cooking pot.
4:41. But he said, Then bring meal. And he cast [it] into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot.
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
4:41: Bring meal - Though this might, in some measure, correct the strong acrid and purgative quality; yet it was only a miracle which could make a lapful of this fruit shred into pottage salutary.
4 Kings (2 Kings) 4:42
Albert Barnes: Notes on the Bible - 1834
4:41: Then bring meal - The natural properties of meal would but slightly diminish either the bitterness or the unwholesomeness of a drink containing colocynth. It is evident, therefore, that the conversion of the food from a pernicious and unsavory mess into palatable and wholesome nourishment was by miracle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:41: he cast: Kg2 2:21, Kg2 5:10, Kg2 6:6; Exo 15:25; Joh 9:6; Co1 1:25
there: Act 28:5
harm: Heb. evil thing
John Gill
But he said, then bring meal: and he cast it into the pot,.... And stirred it about in it:
and he said, pour out for the people, that they may eat; as they now might freely, and without any danger, as he intimated:
and there was no harm in the pot; or anything that could do any harm or mischief to the health of men: this was not owing to the natural virtue of meal, but to a miraculous power attending it, whereby the pottage was cured of its malignity, as the bad waters of Jericho were by salt, in a preceding miracle.
John Wesley
Into the pot - Together with the pottage which they had taken out of it.
4:424:42: Եւ ե՛կն այր ՚ի Բեթսարիսայ, եւ եբե՛ր առնն Աստուծոյ նկանակս յառաջնոց արմտեաց, նկանակս գարեղէնս, եւ պաղատիտս բակեղաթաւ. եւ ասէ. Տո՛ւք ժողովրդեանդ եւ կերիցեն[3803]։ [3803] Այլք. Արմտեաց, եւ նկանակս գարե՛՛։ Ոմանք. Բակեղեթաւ։
42 Բեթսարիսայից մի մարդ եկաւ եւ Աստծու մարդու համար մատղաշ արմտիքից պատրաստուած նկանակներ, գարեհաց ու չոր թուզ բերեց տոպրակով:
42 Բահաղ–Սաղիսայէն մարդ մը եկաւ ու Աստուծոյ մարդուն երախայրիներէ շինուած հացեր, քսան հատ գարեղէն հաց ու թարմ հասկեր բերաւ իր պարկովը։ Եղիսէ ըսաւ. «Ժողովուրդին տուր, որպէս զի ուտեն»։
Եւ եկն այր [58]ի Բեթսարիսայ, եւ եբեր առնն Աստուծոյ նկանակս յառաջնոց արմտեաց, նկանակս [59]գարեղէնս, եւ պաղատիտս`` բակեղաթաւ: Եւ ասէ. Տուք ժողովրդեանդ եւ կերիցեն:

4:42: Եւ ե՛կն այր ՚ի Բեթսարիսայ, եւ եբե՛ր առնն Աստուծոյ նկանակս յառաջնոց արմտեաց, նկանակս գարեղէնս, եւ պաղատիտս բակեղաթաւ. եւ ասէ. Տո՛ւք ժողովրդեանդ եւ կերիցեն[3803]։
[3803] Այլք. Արմտեաց, եւ նկանակս գարե՛՛։ Ոմանք. Բակեղեթաւ։
42 Բեթսարիսայից մի մարդ եկաւ եւ Աստծու մարդու համար մատղաշ արմտիքից պատրաստուած նկանակներ, գարեհաց ու չոր թուզ բերեց տոպրակով:
42 Բահաղ–Սաղիսայէն մարդ մը եկաւ ու Աստուծոյ մարդուն երախայրիներէ շինուած հացեր, քսան հատ գարեղէն հաց ու թարմ հասկեր բերաւ իր պարկովը։ Եղիսէ ըսաւ. «Ժողովուրդին տուր, որպէս զի ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
4:424:42 Пришел некто из Ваал-Шалиши, и принес человеку Божию хлебный начаток~--- двадцать ячменных хлебцев и сырые зерна в шелухе. И сказал Елисей: отдай людям, пусть едят.
4:42 καὶ και and; even ἀνὴρ ανηρ man; husband διῆλθεν διερχομαι pass through; spread ἐκ εκ from; out of Βαιθσαρισα βαιθσαρισα and; even ἤνεγκεν φερω carry; bring πρὸς προς to; toward τὸν ο the ἄνθρωπον ανθρωπος person; human τοῦ ο the θεοῦ θεος God πρωτογενημάτων πρωτογενημα twenty ἄρτους αρτος bread; loaves κριθίνους κριθινος barley καὶ και and; even παλάθας παλαθης and; even εἶπεν επω say; speak δότε διδωμι give; deposit τῷ ο the λαῷ λαος populace; population καὶ και and; even ἐσθιέτωσαν εσθιω eat; consume
4:42 וְ wᵊ וְ and אִ֨ישׁ ʔˌîš אִישׁ man בָּ֜א bˈā בוא come מִ mi מִן from בַּ֣עַל שָׁלִ֗שָׁה bbˈaʕal šālˈišā בַּעַל שָׁלִשָׁה Baal Shalishah וַ wa וְ and יָּבֵא֩ yyāvˌē בוא come לְ lᵊ לְ to אִ֨ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) לֶ֤חֶם lˈeḥem לֶחֶם bread בִּכּוּרִים֙ bikkûrîm בִּכּוּרִים first fruits עֶשְׂרִֽים־ ʕeśrˈîm- עֶשְׂרִים twenty לֶ֣חֶם lˈeḥem לֶחֶם bread שְׂעֹרִ֔ים śᵊʕōrˈîm שְׂעֹרָה barley וְ wᵊ וְ and כַרְמֶ֖ל ḵarmˌel כַּרְמֶל new corn בְּ bᵊ בְּ in צִקְלֹנֹ֑ו ṣiqlōnˈô צִקָּלֹון [uncertain] וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say תֵּ֥ן tˌēn נתן give לָ lā לְ to † הַ the עָ֖ם ʕˌām עַם people וְ wᵊ וְ and יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat
4:42. vir autem quidam venit de Balsalisa deferens viro Dei panes primitiarum et viginti panes hordiacios et frumentum novum in pera sua at ille dixit da populo ut comedatAnd a certain man came from Baalsalisa, bringing to the man of God, bread of the firstfruits, twenty loaves of barley, and new corn in his scrip. And he said: Give to the people, that they may eat.
42. And there came a man from Baal-shalishah, and brought the man of God bread of the firstfruits, twenty loaves of barley, and fresh ears of corn in his sack. And he said, Give unto the people, that they may eat.
4:42. Now a certain man arrived from Baal-Shalishah, carrying, for the man of God, bread from the first-fruits, twenty loaves of barley, and new grain in his satchel. But he said, “Give it to the people, so that they may eat.”
4:42. And there came a man from Baalshalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat.
And there came a man from Baal- shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat:

4:42 Пришел некто из Ваал-Шалиши, и принес человеку Божию хлебный начаток~--- двадцать ячменных хлебцев и сырые зерна в шелухе. И сказал Елисей: отдай людям, пусть едят.
4:42
καὶ και and; even
ἀνὴρ ανηρ man; husband
διῆλθεν διερχομαι pass through; spread
ἐκ εκ from; out of
Βαιθσαρισα βαιθσαρισα and; even
ἤνεγκεν φερω carry; bring
πρὸς προς to; toward
τὸν ο the
ἄνθρωπον ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
πρωτογενημάτων πρωτογενημα twenty
ἄρτους αρτος bread; loaves
κριθίνους κριθινος barley
καὶ και and; even
παλάθας παλαθης and; even
εἶπεν επω say; speak
δότε διδωμι give; deposit
τῷ ο the
λαῷ λαος populace; population
καὶ και and; even
ἐσθιέτωσαν εσθιω eat; consume
4:42
וְ wᵊ וְ and
אִ֨ישׁ ʔˌîš אִישׁ man
בָּ֜א bˈā בוא come
מִ mi מִן from
בַּ֣עַל שָׁלִ֗שָׁה bbˈaʕal šālˈišā בַּעַל שָׁלִשָׁה Baal Shalishah
וַ wa וְ and
יָּבֵא֩ yyāvˌē בוא come
לְ lᵊ לְ to
אִ֨ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לֶ֤חֶם lˈeḥem לֶחֶם bread
בִּכּוּרִים֙ bikkûrîm בִּכּוּרִים first fruits
עֶשְׂרִֽים־ ʕeśrˈîm- עֶשְׂרִים twenty
לֶ֣חֶם lˈeḥem לֶחֶם bread
שְׂעֹרִ֔ים śᵊʕōrˈîm שְׂעֹרָה barley
וְ wᵊ וְ and
כַרְמֶ֖ל ḵarmˌel כַּרְמֶל new corn
בְּ bᵊ בְּ in
צִקְלֹנֹ֑ו ṣiqlōnˈô צִקָּלֹון [uncertain]
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
תֵּ֥ן tˌēn נתן give
לָ לְ to
הַ the
עָ֖ם ʕˌām עַם people
וְ wᵊ וְ and
יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat
4:42. vir autem quidam venit de Balsalisa deferens viro Dei panes primitiarum et viginti panes hordiacios et frumentum novum in pera sua at ille dixit da populo ut comedat
And a certain man came from Baalsalisa, bringing to the man of God, bread of the firstfruits, twenty loaves of barley, and new corn in his scrip. And he said: Give to the people, that they may eat.
4:42. Now a certain man arrived from Baal-Shalishah, carrying, for the man of God, bread from the first-fruits, twenty loaves of barley, and new grain in his satchel. But he said, “Give it to the people, so that they may eat.”
4:42. And there came a man from Baalshalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-44: Ваал-Шалиша (ср. 1: Цар. IX:4) - город, по предположению, в колене Ефремовом, у Евсевия - Βαιθσαρισάθ, у Иеронима - Betsarisa - в 15: милях, от Диосполиса (Onomast. 206), теперь сближают с Кафр-Сильс. По закону Моисееву все хлебные начатки евреи должны были доставлять к святилищу, откуда их получали священники и левиты (Чис. XVIII:13; Втор. XVIII:4). За отсутствием в Израильском царстве законных священников и левитов (3: Цар. XII:31), некоторый благочестивый человек приносил хлебный начаток пророку Божию. Последний с призыванием имени Божия (43: ст.) чудесно умножает пищу для 100: человек (ср. блаж. Феодорит, вопр. 19): чудо это было вызвано, вероятно, упомянутым выше голодом в Израиле.
Adam Clarke: Commentary on the Bible - 1831
4:42: Bread of the first-fruits - This was an offering to the prophet, as the first-fruits themselves were an offering to God.
Corn in the husk - Probably parched corn or corn to be parched, a very frequent food in the East; full ears, before they are ripe, parched on the fire.
4 Kings (2 Kings) 4:43
Albert Barnes: Notes on the Bible - 1834
4:42: Baal-shalisha - Fifteen Roman miles north of Lydda, in the Sharon plain to the west of the highlands of Ephraim. It was, apparently, the chief city of the "land of Shalisha" (marginal reference).
Bread of the first fruits - It appears by this that the Levitical priests having withdrawn from the land of Israel (see Ch2 11:13-14), pious Israelites transferred to the prophets, whom God raised up, the offerings required by the Law to be given to the priests Num 18:13; Deu 18:4.
In the husk thereof - "In his bag." The word does not occur elsewhere in Scripture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:42: Baalshalisha: Sa1 9:4, Sa1 9:7
bread: Kg2 4:38; Exo 23:16; Deu 12:6, Deu 26:2-10; Sa1 9:7; Ch2 11:13, Ch2 11:14; Pro 3:9, Pro 3:10; Co1 9:11; Gal 6:6
of barley: Kg2 7:1, Kg2 7:16-18; Deu 8:8, Deu 32:14; Joh 6:9, Joh 6:13
the husk thereof: or, his scrip, or garment, Note: Parched corn, or corn to be parched; full ears before they are ripe, parched on the fire. a very frequent food in the East. The loaves were probably extremely small, as their loaves of bread still are in eastern countries. But small as this may appear, it would be a considerable present in the time of famine; though very inadequate to the number of persons. Baal-shalisha, of which the person who made this seasonable present was an inhabitant, was situated, according to Eusebius and Jerome, fifteen miles north of Diospolis, or Lydda.
Carl Friedrich Keil and Franz Delitzsch

Feeding of a Hundred Pupils of the Prophets with Twenty Barley Loaves. - A man of Baal-Shalisha (a place in the land of Shalisha, the country to the west of Gilgal, Jiljilia; see at 1Kings 9:4) brought the prophet as first-fruits twenty barley loaves and כּרמל = כּרמל גּרשׂ, i.e., roasted ears of corn (see the Comm. on Lev 2:14), in his sack (צקלון, ἁπ. λεγ., sack or pocket). Elisha ordered this present to be given to the people, i.e., to the pupils of the prophets who dwelt in one common home, for them to eat; and when his servant made this objection: "How shall I set this (this little) before a hundred men?" he repeated his command, "Give it to the people, that they may eat; for thus hath the Lord spoken: They will eat and leave" (והותר אכול, infin. absol.; see Ewald, 328, a.); which actually was the case. That twenty barley loaves and a portion of roasted grains of corn were not a sufficient quantity to satisfy a hundred men, is evident from the fact that one man was able to carry the whole of this gift in a sack, and still more so from the remark of the servant, which shows that there was no proportion between the whole of this quantity and the food required by a hundred persons. In this respect the food, which was so blessed by the word of the Lord that a hundred men were satisfied by so small a quantity and left some over, forms a type of the miraculous feeding of the people by Christ (Mt 14:16., 4Kings 15:36-37; Jn 6:11-12); though there was this distinction between them, that the prophet Elisha did not produce the miraculous increase of the food, but merely predicted it. The object, therefore, in communicating this account is not to relate another miracle of Elisha, but to show how the Lord cared for His servants, and assigned to them that which had been appropriated in the law to the Levitical priests, who were to receive, according to Deut 18:4-5, and Num 18:13, the first-fruits of corn, new wine, and oil. This account therefore furnishes fresh evidence that the godly men in Israel did not regard the worship introduced by Jeroboam (his state-church) as legitimate worship, but sought and found in the schools of the prophets a substitute for the lawful worship of God (vid., Hengstenberg, Beitrr. ii. S. 136f.).
John Gill
And there came a man from Baalshalisha,.... Of which place See Gill on 1Kings 9:4, the Targum is, from the south country:
and brought the man of God bread of the firstfruits, twenty loaves of barley; so that it was now barley harvest, and this the first fruits of it, which, according to the law, Lev 23:10, was to be brought to the priest; but being forbid in the land of Israel going up to Jerusalem, religious men brought their firstfruits to the prophets, and here to Elisha, the father of them; believing it would be dispensed with, and acceptable, since they were not allowed to carry them to the proper person; and in this time of famine was very agreeable to the man of God, supposing it only a present:
and full ears of corn in the husk thereof; these were green ears of corn, which they used to parch; but might not be eaten until the firstfruits were offered, and then they might, Lev 23:14, the Targum renders it, "in his garment", in the skirt of his clothes; and to the same purpose are the Syriac and Arabic versions; and so Jarchi interprets it; and Ben Gersom says, it signifies some vessel in which he brought them:
and he said, give unto the people, that they may eat; Elisha did not reserve this offering or present for himself, but, as he had freely received, he freely gave.
John Wesley
First fruits - Which were the priests due, Num 18:12, but these, and probably the rest of the priests dues, were usually brought by the pious Israelites, according to their ability and opportunity, to the Lord's prophets, because they were not permitted to carry them to Jerusalem.
4:434:43: Եւ ասէ սպասաւորն նորա. Զի՞նչ տաց զայս առաջի հարիւրոց արանցդ։ Եւ ասէ. Տո՛ւր ժողովրդեանդ եւ կերիցեն. զի ա՛յսպէս ասէ Տէր. Կերիցեն եւ նշխարեսցեն[3804]։ [3804] Ոսկան. Զի այսպէս ասէ Տէր. Կերիցեն եւ յաւելցի։
43 Եղիսէէն ասաց. «Տուէ՛ք ժողովրդին, թող ուտեն»: Նրա սպասաւորն ասաց. «Ի՞նչ ես տալիս, որ հարիւր մարդու առջեւ դնեմ»: Նա ասաց. «Տո՛ւր ժողովրդին, որ ուտեն, քանզի այսպէս է ասում Տէրը. “Պիտի ուտեն, եւ պիտի աւելանայ”»:
43 Անոր ծառան ըսաւ. «Այս ի՞նչ է որ հարիւր մարդոց առջեւ դնեմ»։ Բայց Եղիսէ ըսաւ. «Ժողովուրդին տո՛ւր, որպէս զի ուտեն, քանզի Տէրը այսպէս կ’ըսէ. ‘Պիտի ուտեն ու պիտի աւելնայ’»։
Եւ ասէ սպասաւորն նորա. Զի՞նչ տաց զայս առաջի հարիւրոց արանցդ: Եւ ասէ. Տուր ժողովրդեանդ եւ կերիցեն. զի այսպէս ասէ Տէր. Կերիցեն եւ նշխարեսցեն:

4:43: Եւ ասէ սպասաւորն նորա. Զի՞նչ տաց զայս առաջի հարիւրոց արանցդ։ Եւ ասէ. Տո՛ւր ժողովրդեանդ եւ կերիցեն. զի ա՛յսպէս ասէ Տէր. Կերիցեն եւ նշխարեսցեն[3804]։
[3804] Ոսկան. Զի այսպէս ասէ Տէր. Կերիցեն եւ յաւելցի։
43 Եղիսէէն ասաց. «Տուէ՛ք ժողովրդին, թող ուտեն»: Նրա սպասաւորն ասաց. «Ի՞նչ ես տալիս, որ հարիւր մարդու առջեւ դնեմ»: Նա ասաց. «Տո՛ւր ժողովրդին, որ ուտեն, քանզի այսպէս է ասում Տէրը. “Պիտի ուտեն, եւ պիտի աւելանայ”»:
43 Անոր ծառան ըսաւ. «Այս ի՞նչ է որ հարիւր մարդոց առջեւ դնեմ»։ Բայց Եղիսէ ըսաւ. «Ժողովուրդին տո՛ւր, որպէս զի ուտեն, քանզի Տէրը այսպէս կ’ըսէ. ‘Պիտի ուտեն ու պիտի աւելնայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:434:43 И сказал слуга его: что тут я дам ста человекам? И сказал он: отдай людям, пусть едят, ибо так говорит Господь: >.
4:43 καὶ και and; even εἶπεν επω say; speak ὁ ο the λειτουργὸς λειτουργος functionary; minister αὐτοῦ αυτος he; him τί τις.1 who?; what? δῶ διδωμι give; deposit τοῦτο ουτος this; he ἐνώπιον ενωπιος in the face; facing ἑκατὸν εκατον hundred ἀνδρῶν ανηρ man; husband καὶ και and; even εἶπεν επω say; speak δὸς διδωμι give; deposit τῷ ο the λαῷ λαος populace; population καὶ και and; even ἐσθιέτωσαν εσθιω eat; consume ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master φάγονται φαγω swallow; eat καὶ και and; even καταλείψουσιν καταλειπω leave behind; remain
4:43 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say מְשָׁ֣רְתֹ֔ו mᵊšˈārᵊṯˈô שׁרת serve מָ֚ה ˈmā מָה what אֶתֵּ֣ן ʔettˈēn נתן give זֶ֔ה zˈeh זֶה this לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face מֵ֣אָה mˈēʔā מֵאָה hundred אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say תֵּ֤ן tˈēn נתן give לָ lā לְ to † הַ the עָם֙ ʕˌām עַם people וְ wᵊ וְ and יֹאכֵ֔לוּ yōḵˈēlû אכל eat כִּ֣י kˈî כִּי that כֹ֥ה ḵˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אָכֹ֥ל ʔāḵˌōl אכל eat וְ wᵊ וְ and הֹותֵֽר׃ hôṯˈēr יתר remain
4:43. responditque ei minister eius quantum est hoc ut adponam coram centum viris rursum ille da ait populo ut comedat haec enim dicit Dominus comedent et supereritAnd his servant answered him: How much is this, that I should set it before a hundred men? He said again: Give to the people, that they may eat: for thus saith the Lord: They shall eat, and there shall be left.
43. And his servant said, What, should I set this before an hundred men? But he said, Give the people, that they may eat; for thus saith the LORD, They shall eat, and shall leave thereof.
4:43. And his servant responded to him, “What amount is this, that I should set it before a hundred men?” But he said again: “Give it to the people, so that they may eat. For thus says the Lord, ‘They shall eat, and there shall be still more.’ ”
4:43. And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the LORD, They shall eat, and shall leave [thereof].
And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the LORD, They shall eat, and shall leave:

4:43 И сказал слуга его: что тут я дам ста человекам? И сказал он: отдай людям, пусть едят, ибо так говорит Господь: <<насытятся, и останется>>.
4:43
καὶ και and; even
εἶπεν επω say; speak
ο the
λειτουργὸς λειτουργος functionary; minister
αὐτοῦ αυτος he; him
τί τις.1 who?; what?
δῶ διδωμι give; deposit
τοῦτο ουτος this; he
ἐνώπιον ενωπιος in the face; facing
ἑκατὸν εκατον hundred
ἀνδρῶν ανηρ man; husband
καὶ και and; even
εἶπεν επω say; speak
δὸς διδωμι give; deposit
τῷ ο the
λαῷ λαος populace; population
καὶ και and; even
ἐσθιέτωσαν εσθιω eat; consume
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
φάγονται φαγω swallow; eat
καὶ και and; even
καταλείψουσιν καταλειπω leave behind; remain
4:43
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
מְשָׁ֣רְתֹ֔ו mᵊšˈārᵊṯˈô שׁרת serve
מָ֚ה ˈmā מָה what
אֶתֵּ֣ן ʔettˈēn נתן give
זֶ֔ה zˈeh זֶה this
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
מֵ֣אָה mˈēʔā מֵאָה hundred
אִ֑ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
תֵּ֤ן tˈēn נתן give
לָ לְ to
הַ the
עָם֙ ʕˌām עַם people
וְ wᵊ וְ and
יֹאכֵ֔לוּ yōḵˈēlû אכל eat
כִּ֣י kˈî כִּי that
כֹ֥ה ḵˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אָכֹ֥ל ʔāḵˌōl אכל eat
וְ wᵊ וְ and
הֹותֵֽר׃ hôṯˈēr יתר remain
4:43. responditque ei minister eius quantum est hoc ut adponam coram centum viris rursum ille da ait populo ut comedat haec enim dicit Dominus comedent et supererit
And his servant answered him: How much is this, that I should set it before a hundred men? He said again: Give to the people, that they may eat: for thus saith the Lord: They shall eat, and there shall be left.
4:43. And his servant responded to him, “What amount is this, that I should set it before a hundred men?” But he said again: “Give it to the people, so that they may eat. For thus says the Lord, ‘They shall eat, and there shall be still more.’ ”
4:43. And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the LORD, They shall eat, and shall leave [thereof].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:43: Thus saith the Lord, They shall eat, and shall leave thereof - It was God, not the prophet, who fed one hundred men with these twenty loaves, etc. This is something like our Lord's feeding the multitude miraculously. Indeed, there are many things in this chapter similar to facts in our Lord's history: and this prophet might be more aptly considered a type of our Lord, than most of the other persons in the Scriptures who have been thus honored.
Albert Barnes: Notes on the Bible - 1834
4:43: This miracle was a faint foreshadowing of our Lord's far more marvelous feeding of thousands with even scantier materials. The resemblance is not only in the broad fact, but in various minute particulars, such as the distribution through the hands of others; the material, bread; the surprised question of the servant; and the evidence of superfluity in the fragments that were left (see the marginal references). As Elijah was a type of the Baptist, so Elisha was in many respects a type of our Blessed Lord. In his peaceful, non-ascetic life, in his mild and gentle character, in his constant circuits, in his many miracles of mercy, in the healing virtue which abode in his bodily frame Kg2 13:21, he resembled, more than any other prophet, the Messiah, of whom all prophets were more or less shadows and figures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:43: his servitor: Kg2 4:12
What: Mat 14:16, Mat 14:17, Mat 15:33, Mat 15:34; Mar 6:37-39, Mar 8:4; Luk 9:13; Joh 6:9
They shall eat: Mat 14:20, Mat 15:37, Mat 16:8-10; Mar 6:42, Mar 6:43, Mar 8:20; Luk 9:17; Joh 6:11-13
Next: 4 Kings (2 Kings) Chapter 5
Geneva 1599
And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the LORD, They shall eat, and (x) shall leave [thereof].
(x) It is not the quantity of bread that satisfies, but the blessing that God gives.
John Gill
And his servitor said,.... His servant Gehazi very probably:
what, should I set this before one hundred men? for so many, it seems, the sons of the prophets were in this place; and these loaves being very small, no more, it is thought by some, than one man could eat, and the ears of corn but few, the servant suggests they would be nothing comparatively to such a company of men:
he said again, give the people, that they may eat; he insisted upon it that his orders should be obeyed:
for thus saith the Lord, they shall eat, and shall leave thereof; it was suggested to him by a spirit of prophecy, there would be enough for them, and to spare.
Robert Jamieson, A. R. Fausset and David Brown
SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (4Kings 4:42-44)
They shall eat, and shall leave thereof--This was not a miracle of Elisha, but only a prediction of one by the word of the Lord. Thus it differed widely from those of Christ (Mt 15:37; Mk 8:8; Lk 9:17; Jn 6:12).
4:444:44: Եւ եդ առաջի նոցա եւ կերան, եւ թողին նշխար ըստ բանին Տեառն։
44 Ծառան դրեց նրանց առջեւ, նրանք կերան, եւ, Տիրոջ ասածի նման, մի բան էլ դեռ աւելացաւ:
44 Եւ անոնց առջեւ դրաւ ու կերան ու Տէրոջը ըսածին պէս աւելցաւ։
Եւ եդ առաջի նոցա եւ կերան, եւ թողին նշխար ըստ բանին Տեառն:

4:44: Եւ եդ առաջի նոցա եւ կերան, եւ թողին նշխար ըստ բանին Տեառն։
44 Ծառան դրեց նրանց առջեւ, նրանք կերան, եւ, Տիրոջ ասածի նման, մի բան էլ դեռ աւելացաւ:
44 Եւ անոնց առջեւ դրաւ ու կերան ու Տէրոջը ըսածին պէս աւելցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:444:44 Он подал им, и они насытились, и еще осталось, по слову Господню.
4:44 καὶ και and; even ἔφαγον φαγω swallow; eat καὶ και and; even κατέλιπον καταλειπω leave behind; remain κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master
4:44 וַ wa וְ and יִּתֵּ֧ן yyittˈēn נתן give לִ li לְ to פְנֵיהֶ֛ם fᵊnêhˈem פָּנֶה face וַ wa וְ and יֹּאכְל֥וּ yyōḵᵊlˌû אכל eat וַ wa וְ and יֹּותִ֖רוּ yyôṯˌirû יתר remain כִּ ki כְּ as דְבַ֥ר ḏᵊvˌar דָּבָר word יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
4:44. posuit itaque coram eis qui comederunt et superfuit iuxta verbum DominiSo he set it before them: and they ate, and there was left, according to the word of the Lord.
44. So he set it before them, and they did eat, and left thereof, according to the word of the LORD.
4:44. And so, he set it before them. And they ate, and there was still more, in accord with the word of the Lord.
4:44. So he set [it] before them, and they did eat, and left [thereof], according to the word of the LORD.
So he set [it] before them, and they did eat, and left [thereof], according to the word of the LORD:

4:44 Он подал им, и они насытились, и еще осталось, по слову Господню.
4:44
καὶ και and; even
ἔφαγον φαγω swallow; eat
καὶ και and; even
κατέλιπον καταλειπω leave behind; remain
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
4:44
וַ wa וְ and
יִּתֵּ֧ן yyittˈēn נתן give
לִ li לְ to
פְנֵיהֶ֛ם fᵊnêhˈem פָּנֶה face
וַ wa וְ and
יֹּאכְל֥וּ yyōḵᵊlˌû אכל eat
וַ wa וְ and
יֹּותִ֖רוּ yyôṯˌirû יתר remain
כִּ ki כְּ as
דְבַ֥ר ḏᵊvˌar דָּבָר word
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
4:44. posuit itaque coram eis qui comederunt et superfuit iuxta verbum Domini
So he set it before them: and they ate, and there was left, according to the word of the Lord.
4:44. And so, he set it before them. And they ate, and there was still more, in accord with the word of the Lord.
4:44. So he set [it] before them, and they did eat, and left [thereof], according to the word of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
So he set it before them,.... The twenty barley loaves, and the full ears of corn:
and they did eat, and left thereof, according to the word of the Lord; as the disciples did at the miracle of the loaves and fishes; though that must be allowed to be a greater miracle than this, Mt 14:17.